Shura shi ne masdarin fi'ili 'Shawara', wato tuntuba. Ma'anarsa neman ra'ayi daga wanda ake tuntuba. Idan aka ce 'Istashara', ma'anarsa wani ya nemi shawara daga wani.

Shura is the verbal noun of the verb ‘Shawara’, or consulted. It means seeking the opinion from the one who is consulted. When it is said ‘Istashara’, it would mean that one asked another for advice.

Shura da Mashura suna da ma'ana ɗaya, haka ma Mashawarah. An ambata a cikin Lisaan ul-Arab (sunan wani kamus) cewa ya halatta a ce: mutum yana da kyau a Mashura da Mashwara. Al-Farraa' ya ce: asalin Mashura shi ne Mashwara, sannan aka sauya shi zuwa Mashura saboda ya fi sauƙi (a furta). Al-Laith ya ce: al-Mashwara tana cikin sigar Maf'ala kuma an samo ta daga al-Ishara. Haka nan aka ce: Mashura daidai take da Shura da al-Mashwara. Bisa wannan magana, shawartuhu (game da wani al'amari) ko istashartuhu suna da ma'ana ɗaya. An zo a cikin Mukhtar us-Sihah: al-Mashwara ita ce Ash-Shura, haka ma al-Mashura. Don haka muna cewa shawarahu fil-amri da istasharahu, da ma'ana ɗaya.

Shura and Mashura have the same meaning, likewise is the Mashawarah. It was mentioned in Lisaan ul-Arab (name of a dictionary) that it is valid to say; a person is good in Mashura and Mashwara. Al-Farraa’ also said; the origin of Mashura was Mashwara then it was transformed to Mashura for it is easier (to pronounce). Al-Laith said; al-Mashwara is in the form of Maf’ala and it is derived from al-Ishara. It is also said; Mashura is the same as Shura and al-Mashwara. Based on this saying shawartuhu (regarding a matter) or istashartuhu, have the same meaning. It came in Mukhtar us- Sihah; al-Mashwara is Ash-Shura, as well as al-Mashura. Thus we say shawarahu in the matter and istasharahu, with the same meaning.

Ingancin shawara an tabbatar da ita ne daga umarnin Allah (SWT) zuwa ga Manzonsa ﷺ na tuntubar muminai. Inda Ya ce masa:

The validity of Shura is established from the command of Allah (swt) to His Prophet (pbuh) to consult the believers. Where He (swt) said to him:

"Kuma ku tuntubi su a cikin al'amarin..." [TMQ Al-’Imran: 159]

“And do consult them in the matter...” [TMQ Al-’Imran: 159]

Wannan umarnin yin shawara (Mashawarah) buƙata ce kawai. Buƙatar na iya zama Wajib, Mandub (abin so) ko Mubah (abin halatta), gwargwadon Qaraa'in (alamomin ƙarin fahimta). Wannan umarnin yin shawara (Mushawarah) ba a haɗa shi da wata Qareenah (alama) da ke nuna ƙudurin hukunci da wajabci ba. Maimakon haka, an haɗa shi da Qaraa'in da ke kawar da ƙudurin hukunci daga gare shi da kuma cire wajabci daga gare shi, kamar haka:

This order of consulting (Mashawarah) is only just a request. The request could be Wajib, Mandub (recommended) or Mubah (permissible), according to the Qaraa’in (indications). This order of consulting (Mushawarah) is not linked with a Qareenah (indication) that indicates decisiveness and obligation. It is rather linked with Qaraa’in that dismiss decisivity and remove obligation from it, as follows:

1. Maganar Allah (swt) a aya ta baya, "Fil-Amr" (a cikin al'amari), na nufin shawara a kowane al'amari, komai irinsa. Amma tunda wajibai (Wajibaat) da haramce-haramce (Muharramaat) da dokokin Allah da Shari'a ta bayyana kuma ta ƙayyade su, babu wurin ra'ayin mutane a cikinsu, don haka babu dama a yi shawara a kansu. Allah (swt) shi kaɗai ne Mai Shari'a (Musharri') kuma shi kaɗai ne Mai mulki, kuma hukunci na Shi ne. Ya ce (swt): "Hukunci ba na kowa ba ne sai na Allah." [TMQ Yusuf: 40] Ya kuma ce (swt): "Ku bi abin da aka saukar muku daga Ubangijinku." [TMQ Al-A'raf: 3] Kuma Ya ce (swt): "Abin da Manzo ya zo muku da shi, ku karɓa, kuma abin da ya hana ku, ku bar shi." [TMQ Al-Hashr: 7]. Akwai wasu ayoyi banda waɗannan. Duk wannan yana nuna cewa shawarar mutane a kan waɗannan al'amura ba ta da wata ma'ana ta gaske kuma babu wurinta. Wannan yana nuna cewa waɗannan dokoki suna takaita ma'anar gama-gari (ʿAamm) ta kalmar "Al-Amr" (al'amari) a cikin wannan aya. Haka kuma yana nuna cewa shawara tana kan al'amura masu izini (Mubah) kawai. Wannan hujja ce da ke kawar da ƙudurin ƙarshe da wajabcin shawara.

1. The saying of Allah (swt) in the previous verse “Fil-Amr” (in the matter) means consultation in every matter whatever its kind. However since duties (Wajibaat), and prohibitions (Muharramaat) and the divine rules explained by the Shar’a and specifically stated by it, have no place for human opinions about them, there is no scope for consulting about them, Allah (swt) is the only Legislator (Musharri’) and He is the only Ruler, and ruling (i.e. judgement) belongs to Him. He (swt) said; “Verily, Ruling is only for Allah.” [TMQ Yusuf: 40] He (swt) also said; “Follow that which was revealed to you from your Lord.” [TMQ Al-A’raf: 3] And He (swt) said; “And whatever the Messenger brought to you take it, and whatever He forbade you of leave it.” [TMQ Al-Hashr: 7. There are other verses in addition to the above. All this makes the consultation of the people over these matters of no real value and with no scope. This indicates that these rules restrict the ‘Aamm (general) meaning of the word “Al-Amr” (the matter) in this verse. This also indicates that the consultation is over Mubah. Matters alone. This represents evidence that dismisses the decisiveness and obligation away from Shura.

2. Allah (SWT) ya ce a cikin ayar guda: "Idan kuma ka yanke shawara (akan aiki/akan ra'ayi), to ka dogara ga Allah," ma'ana, yanke shawara tana komawa ga Manzon Allah ﷺ, ba ga masu ba da shawara ba. Wannan ita ce hujja ta biyu da ke tabbatar da cewa umarnin neman shawara ba wajibi ba ne.

2. Allah (swt) said in the same verse “And if you decided (on an action/on opinion) then put your trust in Allah”, meaning that the decision is refered to the Messenger (pbuh), not to the advisers. This is second evidence confirming that the order for consultation is not obligatory.

3. Manzon Allah (ﷺ) ya aiwatar da ayyuka da dama, ya kuma yanke shawara kan al'amura da dama, kamar nada gwamnoni (Wulaah), sakatarori, shugabannin rundunonin yaƙi da na sojoji, kulla yarjejeniyar tsagaita wuta, da aika manzanni da wakilai. Duk wannan ya faru ba tare da tuntuɓar Sahabbai ba. Wannan shi ne Qareena na uku da ke nuna cewa umarnin shawara (Shura) ba ya nuna cewa abu ne mai hukunci da wajibci. Da ya nuna hukunci, to da Manzon Allah (ﷺ) zai tuntuɓi Sahabbansa a cikin waɗannan ayyuka da ya aiwatar.

3. The Messenger of Allah (pbuh) carried out many actions and decided upon many matters such as appointing governors (Wulah), secretaries, generals of expeditions and armies, concluding ceasefire, sending Messengers and delegates. All of that occurred without consulting the Sahabah. This is a third Qareenah that the command of consultation (Shura) does not indicate decisiveness and obligation. Had it meant decisiveness, then the Messenger of Allah (pbuh) would have consulted his Sahabah in these actions that He executed.

Tun da Shura, Mashura da Istisharah ba wajibi ba ne, ana ɗaukar su ko dai Mandub (abin ƙarfafawa) ko kuma Mubah (abin halatta). Idan aka duba dalilai, sai mu ga cewa ra'ayin malamai game da su shi ne Mandub. Ga wasu daga cikin dalilan da ke nuna cewa Shura, Mashura da Istisharah Mandub ne.

As Shura, Mashura and Istisharah are not obligatory, they are considered as either Mandub (recommended) or Mubah (permissible). By reviewing the evidences, we find the opinion regarding them to be Mandub. The following are some of the evidences, which indicate that Shura, Mashura, and Istisharah are Mandub (recommended).

1. Allah (SWT) ya yabi muminai saboda shawara (Shura), kuma ya umarce su da cewa al'amarinsu shawara ce a tsakaninsu. Lokacin da Allah (SWT) ya ce: "Al'amarinsu shawara ce a tsakaninsu." [TMQ Ash-Shura: 38]

1. Allah (swt) praised the believers for consultation (Shura) and commanded them that their affair is Shura (consultation) between them. When Allah (swt) says; “And their affair is consultation (Shura) between them.” [TMQ Ash-Shura: 38]

2. Yawan tuntubar da Manzon Allah (ﷺ) yake yi da sahabbansa a cikin al'amura yana nuna damuwarsa a kansa, sha'awarsa a gare shi, muhimmancinsa, kuma yana koyar da Musulmai bayansa su yi taka-tsantsan wajen aiwatar da shawara. At-Tirmidhi ya ruwaito daga Abu Hurairah, wanda ya ce: "Ban taba ganin wani mutum da ya fi tuntubar sahabbansa ba fiye da Manzon Allah (ﷺ)." 3. Umarnin Allah (SWT) ga Manzonsa (ﷺ) na tuntubar muminai ya zo ne a lokacin da aka umarce shi ya yi musu laushi, ya yafe musu, ya kuma yi musu addu'a, inda ya ce: {Ta hanyar rahamar Allah ne ka yi musu laushi. Da ka kasance mai tsananin zuciya, mai taurin kai a gare su, da sun watse daga kewayenka. Saboda haka ka yafe musu, ka roki Allah ya gafarta musu, ka kuma tuntube su a cikin al'amura.} [TMQ Al- Imran: 159]

2. The frequent consultation by the Messenger of Allah (pbuh) with his Sahabah in matters indicates his concern for it, his interest in it, its importance and also to teach the Muslims after Him to take care in practising Shura. At-Tirmithi narrated from Abu Hurairah, who said; “I never saw a person who consulted his companions more than the Messenger of Allah (pbuh) did.” 3. The command of Allah (swt) to His Messenger (pbuh) to consult the believers came on the occasion of commanding Him to be gentle with them, to forgive them and to pray for them, by saying; “It is by the mercy of Allah that you deal gently with them. Were you severe or harsh-hearted with them they would have broken away from you. So pass over (their faults) and ask for Allah’s forgiveness for them and consult them.” [TMQ Al- Imran: 159]

Waɗannan su ne Qaraa'in (alamomi) da ke nuna cewa Istisharah (neman shawara) mustahabbi ne (abin so).

These are Qaraa’in (indications) that indicate that Istisharah (consultation) is Mandub (recommended) .

Shura da aka ba da shawarar (mandub) ana yinta ne a kan al'amura da ayyukan mubah. Amma hukunce-hukuncen Shari'a game da al'amuran da babu nassi bayyananne a kansu daga Littafin Allah da Sunnar ManzonSa, waɗanda ke buƙatar bincike da nazari domin a cimma hukunci a kansu, da kuma ma'anoni da al'amura na fasaha da na hankali waɗanda ke buƙatar bincike da tantancewa, tare da al'amuran da suka shafi ra'ayi, yaƙi da tsare-tsare, duk waɗannan al'amura ana mayar da su ga malamai, ƙwararru da mutane masu gogewa. Ra'ayin rinjaye ko tsiraru game da su ba shi da daraja. Bugu da ƙari, ra'ayin waɗanda aka tuntuba ba shi da ƙarfin wajibi. Wannan matsaya an fahimce ta daga Manzon Allah ﷺ lokacin da ya koma ga Sahabbai, yana tuntubar su game da fursunonin yaƙin Badar, domin ya zaɓi ɗaya daga cikin zaɓukan hukuncin fursunonin yaƙi wanda an riga an saukar da shi. Haka kuma an fahimce ta daga Abu Bakr da Umar (rta), a lokacin Khalifancinsu, yadda suke komawa ga manyan Sahabbai da malamansu duk lokacin da wani al'amari ya faru ko kuma wata shari'a ta zo gare su, kuma ba su sami hukunci a kanta ba a cikin Littafin Allah da Sunnar ManzonSa ﷺ. An kuma fahimci hakan daga yadda Manzon Allah ﷺ ya karɓi ra'ayin Al-Hubab bin Al-Munzir wajen zaɓar wurin yaƙin Badar.

The Mandub recommended (consultation) Shura is undertaken with regards to the Mubah actions and matters. However, the divine rules regarding the matters over which there is no explicit text from the Book of Allah and the Sunnah of His Messenger and which need research and investigation so as to conclude them, as well as the definitions and the technical and intellectual matters which require research and scrutiny together with those matters related to opinion, warfare and planning, all of the above matters are referred to the scholars, the specialists and the people of experience. The opinion of the majority or the minority regarding them is of no value. In addition, the opinion of those who are consulted is not binding. This opinion is deduced from the Messenger (pbuh) when He referred to the Sahabah, consulting them regarding the prisoners of war at Badr in terms of which option He adopted from amongst the choices of the Hukm (rule) of the prisoners of war which was already revealed. It is also deduced from Abu-Bakr and ‘Umar (rta), during the term of their Khilafah, turning to the senior Sahabah and their scholars whenever an event happened or a case for judgement was brought to them, and they did not find a verdict about it in the Book of Allah and the Sunnah of His Messenger (pbuh). It is also taken from the acceptance of the Messenger (pbuh) of Al-Hubab bin Al-Munthir’s opinion in choosing the place of the battle of Badr.

Duk da cewa shawara a kan al'amura masu izini (mubah) mustahabbi ce, ya halatta ga Khalifa ya ɗaura kansa da wasu ko duk waɗannan al'amura masu izini. Da zarar ya ɗaura kansa da wasu al'amura, dole ne ya bi su, kuma yana da wajibi ya aiwatar da abin da aka tuntuɓa a kansa. Wannan kuwa an samo shi ne daga cewa a lokacin da aka miƙa wa 'Uthman bin Affan (rta) matsayin Khalifanci, sai ya karɓa da sharaɗin zai bi tafarkin Abu Bakr da 'Umar wajen mulki, kamar yadda aka gabatar masa. Wannan ya faru ne a gaban Sahabbai (rta) ba tare da wata hamayya daga gare su ba.

While Shura over the Mubah matters is Mandub, it is allowed for a Khaleefah to bind himself to some or all of these allowed matters. Once He has obliged himself to certain matters, He has to abide by it and is under obligation to carry out the consulted matter. This is derived from the fact that when the post of Khaleefah was offered to ‘Uthman bin Affan (rta), He accepted to proceed according to the way of Abu Bakr and ‘Umar  in ruling, as it was proposed to him. This happened in the presence of the Sahabah (rta) without any objection from them.

Lokacin da Khaleefah ya tuntuɓi Majalisar Ummah, dole ne ya bi ra'ayin mafi rinjaye a al'amura na aiki da kuma waɗancan al'amuran da ba sa buƙatar nazari ko bincike mai zurfi. Wannan ya shafi al'amuran cikin gida na Dawla a mulki, ilimi, lafiya, ciniki, masana'antu, noma da makamantansu. Haka nan ra'ayin yana aiki idan aka kira shi don yin lissafi kan ayyukan da ya aiwatar a waɗannan al'amura. Wannan ra'ayi an samo shi ne daga yadda Manzon Allah ﷺ ya bi ra'ayin mafi rinjaye na barin Madina don fuskantar rundunar Mushrikai a Yakin Uhudu, duk da cewa ra'ayinsa da na manyan Sahabbai shi ne su zauna a Madina kada su fita. Haka kuma an samo shi daga faɗarsa ﷺ ga Abu Bakr da 'Umar (Allah ya yarda da su): "Da ku biyu kun yarda a kan wani al'amari da aka tuntuɓi juna a kansa, da ban saɓa muku ba." [Narrated by Ahmed from Ibnu Ghanam bin Al- Ash’ari]

When the Khaleefah consults the Council of the Ummah He has to abide by the majority opinion in practical matters and in those matters that do not require study or scrutiny. This applies to the State domestic matters in ruling, education, health, trading, industry, farming and the like. The same view applies when He is brought to task for actions He actually carried out in these matters. This view is derived from the Messenger’s (pbuh) adherence to the majority opinion to leave Madinah to confront the Mushrikeen army at the Battle of Uhud, although his opinion and those of senior Sahabah was to stay in Medinah and not to go out. It is also derived from his saying (pbuh) to Abu Bakr and ‘Umar (rta); “Had you agreed together on a consulted matter I would have not disagreed with you.” [Narrated by Ahmed from Ibnu Ghanam bin Al- Ash’ari]

Idan kuwa Khalifa ya tuntubi Majalisa a wasu al'amura kamar al'amuran fasaha da na ilimi, waɗanda ke buƙatar nazari da bincike, ko kuma a al'amuran yaƙi da tsare-tsare, to ra'ayin mafi yawa a kan irin waɗannan al'amura ba ya zama wajibi ga Khalifa, kuma yanke shawara yana hannunsa. Wannan an samo shi ne daga yadda Manzon Allah ﷺ ya karɓi ra'ayin Habab bin Al-Munthir wajen zaɓar wurin yaƙin Badr ba tare da ya yi la'akari da tuntuɓa a kan lamarin ba. Haka kuma an samo shi daga ƙin karɓar ra'ayin mafi yawan Sahabbai da Abu Bakr (rta) ya yi, na kada a yaƙi Murtaddai (masu ridda) da waɗanda suka ƙi biyan Zakka, lokacin da ya hau matsayin Khalifa. Wannan ra'ayi yana aiki ne idan Majalisa ta kama Khalifa da laifi a kan abin da ya aiwatar a zahiri na irin waɗannan al'amura. Ra'ayin mafi yawa a wannan yanayi shi ma ba ya zama wajibi.

If however, the Khaleefah consulted the Council in other matters such as the technical and intellectual issues, which require study and scrutiny, or in matters of warfare and planning, then the majority opinion over such matters is not binding for the Khaleefah and the decision is his to take. This is taken from the acceptance of the Messenger (pbuh) of the opinion of Habab bin Al-Munthir in choosing the place of the Battle of Badr without even considering consultation over the matter. It is also derived from the rejection by Abu Bakr (rta) of the opinion of most of the Sahabah not to fight against the Murtadeen (apostates) and those who rejected to pay the Zakat when He took the post of Khaleefah. This view applies when the Council takes the Khaleefah to task over what He actually executed of such matters. The majority opinion in this case is also not binding.

Game da abin da Khaleefah yake so ya karɓa daga cikin hukunce-hukuncen shari'a da ƙa'idodinta, an halatta masa ya gabatar da su ga Majalisa domin ta ba da shawararta a kansu. Sai dai shawarar Majalisar game da wannan karɓa ba ta zama wajibi ga Khaleefah ba, ko ta kasance ra'ayin rinjaye ne ko ra'ayin marasa rinjaye. Hukuncin wannan al'amari yana hannunsa ne, domin karɓar hukunce-hukuncen shari'a da ƙa'idodinta nauyi ne da ya rataya a wuyansa, kamar yadda aka samo daga ijma'in Sahabbai. Haka kuma ana karɓar hakan daga yarjejeniyar Musulmi game da abin da 'Umar ya yi lokacin da ya tuntuɓe su a kan batun ƙasar Iraƙi bayan an ci ta.

With regards to what the Khaleefah wants to adopt of divine rules and canons, He is allowed to present these to the Council to take its opinion regarding them. However, the opinion of the Council regarding this adoption is not binding for the Khaleefah, regardless of being the opinion of the majority or the minority. The decision over this issue remains his, because the adoption of the divine rules and cannons is his responsibility, as derived from the consensus (Ijmaa’) of the Sahabah. It is also taken from the agreement of the Muslims of what ‘Umar  made when He consulted them over the issue of the land of Iraq after it was conquered.