Syura ialah kata nama masdar daripada kata kerja 'Shawara', yang bermaksud berunding. Ia bermaksud meminta pendapat daripada orang yang diajak berunding. Apabila dikatakan 'Istashara', maksudnya seseorang meminta nasihat daripada orang lain.

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 dan Mashura mempunyai makna yang sama, begitu pula Mashawarah. Disebutkan dalam Lisaan ul-Arab (nama sebuah kamus) bahawa sah untuk dikatakan; seseorang itu baik dalam Mashura dan Mashwara. Al-Farraa’ juga berkata; asal perkataan Mashura ialah Mashwara, kemudian ia diubah menjadi Mashura kerana ia lebih mudah (untuk disebut). Al-Laith berkata; al-Mashwara berbentuk Maf’ala dan ia berasal daripada al-Ishara. Ada juga yang mengatakan; Mashura sama dengan Shura dan al-Mashwara. Berdasarkan pendapat ini, shawartuhu (mengenai sesuatu perkara) atau istashartuhu mempunyai makna yang sama. Ia terdapat dalam Mukhtar us-Sihah; al-Mashwara ialah Ash-Shura, begitu juga al-Mashura. Oleh itu kita katakan shawarahu dalam perkara itu dan istasharahu, dengan makna yang sama.

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.

Keabsahan Shura ditetapkan daripada perintah Allah (SWT) kepada Nabi-Nya ﷺ untuk bermesyuarat dengan orang-orang beriman. Di mana Dia (SWT) berfirman kepadanya:

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:

"Dan bermesyuaratlah dengan mereka dalam urusan itu..." [TMQ Al-’Imran: 159]

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

Perintah bermusyawarah (Mashawarah) ini hanyalah suatu tuntutan. Tuntutan tersebut boleh menjadi Wajib, Mandub (disyorkan) atau Mubah (harus), bergantung kepada Qaraa'in (petunjuk-petunjuk). Perintah bermusyawarah (Mushawarah) ini tidak dikaitkan dengan sebarang Qareenah (petunjuk) yang menunjukkan ketegasan dan kewajipan. Sebaliknya, ia dikaitkan dengan Qaraa'in yang menafikan ketegasan daripadanya dan menghapuskan kewajipan padanya, seperti berikut:

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. Firman Allah (swt) dalam ayat sebelumnya, "Fil-Amr" (dalam urusan), bermaksud permesyuaratan dalam setiap urusan, apa jua jenisnya. Namun, oleh kerana kewajipan (Wajibaat), larangan (Muharramaat) dan hukum-hukum Ilahi yang dijelaskan oleh Shara' dan dinyatakan secara khusus olehnya, tidak memberi ruang kepada pendapat manusia mengenainya, maka tiada ruang untuk berunding mengenainya. Allah (swt) ialah satu-satunya Pembuat Undang-undang (Musharri') dan satu-satunya Pemerintah, dan hukum (iaitu penghakiman) adalah milik-Nya. Dia (swt) berfirman: "Sesungguhnya hukum itu hanyalah milik Allah." [TMQ Yusuf: 40] Dia (swt) juga berfirman: "Ikutlah apa yang diturunkan kepadamu dari Tuhanmu." [TMQ Al-A'raf: 3] Dan Dia (swt) berfirman: "Dan apa yang dibawa oleh Rasul kepadamu, ambillah ia, dan apa yang dilarangnya kamu, tinggalkanlah." [TMQ Al-Hashr: 7]. Terdapat ayat-ayat lain selain daripada yang di atas. Semua ini menjadikan permesyuaratan rakyat dalam perkara-perkara ini tidak mempunyai nilai sebenar dan tidak mempunyai ruang. Ini menunjukkan bahawa hukum-hukum ini mengehadkan makna 'Aamm (umum) bagi perkataan "Al-Amr" (urusan) dalam ayat ini. Ini juga menunjukkan bahawa permesyuaratan itu adalah mengenai perkara Mubah sahaja. Ini merupakan dalil yang menolak sifat muktamad dan kewajipan daripada Shura.

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) berfirman dalam ayat yang sama, "Dan apabila engkau telah memutuskan (untuk sesuatu tindakan/pendapat), maka bertawakkallah kepada Allah," yang bermaksud bahawa keputusan itu dirujuk kepada Rasulullah ﷺ, bukan kepada para penasihat. Ini adalah dalil kedua yang mengesahkan bahawa perintah untuk bermesyuarat tidak wajib.

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. Rasulullah ﷺ melaksanakan banyak tindakan dan memutuskan banyak perkara, seperti melantik gabenor (Wulah), setiausaha, panglima ekspedisi dan tentera, memeterai gencatan senjata, serta menghantar utusan dan wakil. Semua itu berlaku tanpa berunding dengan para Sahabat. Ini ialah qarinah ketiga bahawa perintah musyawarah (Shura) tidak menunjukkan keputusan muktamad dan kewajipan. Sekiranya ia bermaksud keputusan muktamad, nescaya Rasulullah ﷺ akan berunding dengan para Sahabatnya dalam tindakan-tindakan yang baginda laksanakan ini.

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.

Oleh kerana Shura, Mashura dan Istisharah tidak wajib, ia dianggap sama ada sebagai Mandub (disunatkan) atau Mubah (diharuskan). Dengan meneliti dalil-dalil, kami mendapati pendapat mengenainya ialah Mandub. Berikut adalah sebahagian daripada dalil yang menunjukkan bahawa Shura, Mashura dan Istisharah adalah Mandub (disunatkan).

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) memuji orang-orang beriman kerana bermesyuarat (Shura) dan memerintahkan bahawa urusan mereka ialah Shura (musyawarah) di antara mereka. Apabila Allah (SWT) berfirman; "Dan urusan mereka (diputuskan) dengan musyawarah di antara mereka." [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. Kerap kali Rasulullah ﷺ bermesyuarat dengan para sahabatnya dalam urusan-urusan menunjukkan keprihatinan baginda terhadapnya, minat baginda terhadapnya, kepentingannya, dan juga untuk mengajar umat Islam selepas baginda supaya mengambil berat dalam mengamalkan syura. At-Tirmidzi meriwayatkan daripada Abu Hurairah, beliau berkata: "Aku tidak pernah melihat seseorang yang lebih banyak bermesyuarat dengan sahabat-sahabatnya daripada Rasulullah ﷺ." 3. Perintah Allah (SWT) kepada Rasul-Nya ﷺ untuk bermesyuarat dengan orang-orang beriman datang ketika Baginda diperintahkan supaya berlembut dengan mereka, memaafkan mereka dan memohon ampun untuk mereka, dengan firman-Nya: "Maka disebabkan rahmat dari Allah-lah engkau (Muhammad) bersikap lemah lembut terhadap mereka. Sekiranya engkau bersikap kasar lagi berhati keras, nescaya mereka lari dari sekelilingmu. Oleh itu maafkanlah mereka, mohonkanlah ampun bagi mereka dan bermesyuaratlah dengan mereka dalam urusan itu." [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]

Ini adalah Qara'in (petunjuk) yang menunjukkan bahawa Istisyarah (musyawarah) itu Mandub (disunatkan).

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

Syura yang disunatkan (dianjurkan) dilakukan berkenaan perkara dan urusan yang harus (mubah). Namun, hukum-hakam syarak mengenai perkara yang tiada nas yang jelas daripada Kitab Allah dan Sunnah Rasul-Nya, dan yang memerlukan kajian serta penyelidikan untuk memutuskannya, begitu juga takrifan serta perkara teknikal dan intelektual yang memerlukan penelitian dan penyiasatan, bersama perkara-perkara yang berkaitan dengan pendapat, peperangan dan perancangan, kesemua perkara di atas dirujuk kepada para ulama, pakar dan orang yang berpengalaman. Pendapat majoriti atau minoriti mengenainya tidak mempunyai nilai. Selain itu, pendapat mereka yang dirujuk itu tidak mengikat. Pendapat ini difahami daripada Rasulullah ﷺ ketika baginda merujuk kepada para sahabat, bermesyuarat dengan mereka mengenai tawanan perang Badar, dari segi pilihan mana yang baginda ambil daripada pilihan-pilihan hukum tawanan perang yang telah pun diturunkan wahyunya. Ia juga difahami daripada Abu Bakar dan Umar (raa.) semasa pemerintahan khilafah mereka, yang sentiasa merujuk kepada para sahabat senior dan ulama mereka apabila berlaku sesuatu peristiwa atau kes untuk dihukum dibawa kepada mereka, dan mereka tidak menemui keputusan mengenainya dalam Kitab Allah dan Sunnah Rasul-Nya ﷺ. Ia juga diambil daripada penerimaan Rasulullah ﷺ terhadap pendapat Al-Hubab bin Al-Munzir dalam memilih tempat peperangan 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.

Walaupun syura dalam perkara-perkara mubah adalah mandub, dibolehkan bagi seorang Khalifah untuk mengikat dirinya dengan sebahagian atau kesemua perkara yang dibolehkan ini. Setelah dia mewajibkan dirinya dengan perkara-perkara tertentu, dia wajib mematuhinya dan terikat untuk melaksanakan perkara yang telah dimusyawarahkan. Ini berdasarkan fakta bahawa apabila jawatan Khalifah ditawarkan kepada 'Uthman bin 'Affan (rta), beliau bersetuju untuk memerintah mengikut cara Abu Bakr dan 'Umar sebagaimana yang dicadangkan kepadanya. Perkara ini berlaku di hadapan para Sahabat (rta) tanpa sebarang bantahan daripada mereka.

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.

Apabila Khalifah berunding dengan Majlis Ummah, beliau wajib mematuhi pendapat majoriti dalam perkara-perkara praktikal dan dalam perkara-perkara yang tidak memerlukan kajian atau penelitian. Ini termasuk urusan dalam negeri Negara dari segi pemerintahan, pendidikan, kesihatan, perdagangan, perindustrian, pertanian dan seumpamanya. Pandangan yang sama terpakai apabila beliau dipersoalkan atas tindakan yang benar-benar beliau laksanakan dalam perkara-perkara ini. Pandangan ini diambil daripada pematuhan Rasulullah ﷺ terhadap pendapat majoriti untuk keluar dari Madinah bagi menghadapi tentera musyrikin dalam Perang Uhud, walaupun pendapat beliau dan pendapat para Sahabat yang terkemuka ialah tinggal di Madinah dan tidak keluar. Ia juga diambil daripada sabda beliau ﷺ kepada Abu Bakar dan ‘Umar (rta): "Sekiranya kamu berdua bersepakat dalam satu perkara yang dirundingkan, nescaya aku tidak akan membantah kamu berdua." [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]

Jika, bagaimanapun, Khalifah berunding dengan Majlis dalam perkara-perkara lain seperti isu teknikal dan intelektual, yang memerlukan kajian dan penelitian, atau dalam perkara peperangan dan perancangan, maka pendapat majoriti dalam perkara sedemikian tidak mengikat Khalifah, dan keputusan itu terletak di tangannya. Ini diambil daripada penerimaan Rasulullah ﷺ terhadap pendapat Habab bin Al-Munthir dalam memilih tempat Perang Badar tanpa langsung mempertimbangkan perundingan dalam perkara tersebut. Ia juga diambil daripada penolakan Abu Bakar (rta) terhadap pendapat kebanyakan para Sahabah supaya tidak memerangi kaum Murtadin (golongan murtad) dan mereka yang enggan membayar zakat apabila beliau memegang jawatan Khalifah. Pandangan ini terpakai apabila Majlis menuntut pertanggungjawaban Khalifah atas apa yang sebenarnya beliau laksanakan dalam perkara-perkara tersebut. Pendapat majoriti dalam kes ini juga tidak mengikat.

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.

Mengenai apa yang ingin diterima pakai oleh Khalifah daripada hukum-hukum dan kaedah-kaedah syariat, beliau dibenarkan untuk membentangkannya kepada Majlis bagi mendapatkan pendapat mereka mengenainya. Namun, pendapat Majlis mengenai penerimaan pakai ini tidak mengikat Khalifah, sama ada ia pendapat majoriti atau minoriti. Keputusan dalam perkara ini kekal di tangannya, kerana penerimaan pakai hukum-hukum dan kaedah-kaedah syariat adalah tanggungjawabnya, sebagaimana yang difahami daripada ijmak (Ijmaa') para Sahabat. Ia juga diambil daripada persetujuan kaum Muslimin terhadap apa yang dilakukan oleh 'Umar ketika beliau berunding dengan mereka mengenai tanah Iraq selepas ia ditakluki.

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.