Shura (kushauriana) na Mashwarah (kujadiliana) ni kuchukua maoni kwa maana yake kamili, na haifungamani katika masuala ya sheria, ufafanuzi, wala masuala ya kiakili kama kufichua ukweli, wala masuala ya kiufundi na kisayansi; na inafungamana pale Khalifah anaposhauriana katika suala lolote la kiutendaji na vitendo visivyohitaji utafiti na uchunguzi wa kina.

Shura (consultation) and Mashwarah (deliberation) is the taking of opinion in its absolute meaning, and it is not binding in legislation, definitions, and nor intellectual issues such as disclosing facts, nor technical and scientific issues; and it is binding when the Khalifah consults in any operational issue and the actions that do not require research and deep examination.

Shura inatokana na kitenzi shawara, ambacho maana yake ni kutafuta maoni na kushauriana, na inasemwa: "Nilimtafutia shura" – yaani kumtafutia mashauri.

Shura is from the verb shawara, which is to seek opinion and consultation, and it is said I sought Shura from him – is to seek Mashurah for him.

Shura na Mashurah zina maana sawa na Mashwara. Katika Lisan Al-‘Arab imetajwa: inasemwa "Fulani ni mshauri mzuri (Mashurah na Mashwarah)", kwa lahaja mbili. Al-Farra' alisema: Al-Mashura linatokana na Mashwarah, kisha likawa Mashura kwa ajili ya urahisi. Al-Layth alisema: Al-Mashwara ni wazani wa Mafa'la unaotokana na Al-isharah, na inasemwa: Mashura, ambayo ni Shura na Mashura, vivyo hivyo Mashwarah. Unasema 'Nilimfanyia Shura naye katika jambo fulani, na nilitafuta Shura kutoka kwake', na imetajwa katika Mukhtar Al-Sihah: Al-Mashwarah ni Al-Shura, pia Al-Mashurah. Tunasema kutokana nalo 'Shaawarahu (nilimfanyia shura) katika jambo fulani, na nilitafuta shura kutoka kwake', yenye maana sawa.

Shura and Mashurah have the same meaning as Mashwara. In Lisan Al-‘Arab it mentioned: it is said So and so is good Mashurah and Mashwarah, in two dialects. Farraa’ said: Al-Mashura comes from Mashwarah, and then it became Mashura for the sake of ease. And Al-Layth said: Al-Mashwara is on the form Mafa‘la derived from Al-isharah, and it is said: Mashura, which is Shura and Mashura and similarly Mashwarah, and you say ‘I did Shura with him in an issue, and I sought Shura from him’, and it is mentioned in Mukhtar Al-Sihah: Al-Mashwarah is Al-Shura, and also Al-Mashurah, we say from it ‘Shaawarahu (I did Shura with him) in an issue, and I sought Shura from him’, with the same meaning.

Asili ya uhalali wa Al-Shura ni amri ya Allah (SWT) kwa Mtume Wake ya kutaka ushauri kwa Waislamu pale Aliposema:

The origin of the legitimacy of Al-Shura is the order of Allah (swt) to His Messenger to seek consultation with the Muslims when He (swt) said:

"Na washauriane nao katika jambo hilo." (TMQ 3:159), na hii inaonyesha ombi, na dalili iliyokuja pamoja na ombi hili, zilizoripotiwa katika maandiko, zinaonyesha kuwa hili ni ombi la jambo lililopendekezwa. Maandiko hayo ni: 1. Allah anasifu Shura kupitia sifa yake kwa waumini, kwa kuunganisha suala la Shura nao.

“And consult them in the matter.” (TMQ 3:159), and this indicates a request, and the indication that came with this request, which are reported in the texts, indicates that this is a request for something recommended. These texts are: 1. Allah praises Shura through his praise of the believers, by making the issue of Shura linked to them:

"Na mambo yao yanaamuliwa kwa mashauriano baina yao." (TMQ 42:38).

“And whose affair is [determined by] consultation among themselves.” (TMQ 42:38).

2. Mjumbe wa Allah (ﷺ) mara nyingi alikuwa akiwashauri (akichukua Shura) masahaba zake katika mambo mengi, jambo linaloonyesha kiwango cha kujali kwake (ﷺ) kufanya hivyo, na jinsi alivyoliona kuwa jambo muhimu na lenye manufaa, na kuwafundisha Waislamu baada yake (ﷺ) kuwa makini katika kulitekeleza. Al-Tirmidhi alipokea kutoka kwa Abu Hurayrah:

2. The Messenger of Allah (pbuh) would often consult (take Shura) from his companions in many issues, which indicates the extent of his (pbuh) concern to do it and how he (pbuh) considered it important and useful and to teach the Muslims after him (pbuh) to be careful to undertake it. Al- Tirmidhi reported from Abu Hurayrah:

.» مَا رَأَيْتُ أَحَدًا أَكْثَ رَ مَشُورَةً لأَصْحَابِهِ مِنْ رَسُولِ اللَّهِ « .

.» مَا رَأَيْتُ أَحَدًا أَكْثَ رَ مَشُورَةً لأَصْحَابِهِ مِنْ رَسُولِ اللَّهِ « .

"Sikumwona mtu yeyote aliyewashauri masahaba zake zaidi ya Mtume wa Allah ﷺ."

“I did not see anyone who took Shura (Mashura) from his companions more than the Messenger of Allah (pbuh) ”.

3. Amri ya Allah (SWT) kwa Mtume Wake ya kufanya mashauriano (mashawara) pamoja na waumini, pale alipomwamuru awe mpole na mwenye huruma kwao, na kuwaombea msamaha, Alipoyasema (SWT):

3. The order of Allah (swt) to His Messenger to conduct mashawara (consultation) with the believers, when He (swt) ordered him to be kind and remissive towards them, and to seek forgiveness for them, when He (swt) said:

“Basi kwa rehema kutoka kwa Allah, [Ewe Muhammad], ulikuwa mpole kwao. Na ungelikuwa mkali wa maneno na mgumu wa moyo, bila shaka wangelikutawanyika kutoka karibu yako. Basi wasamehe, na uwaombee maghfirah, na washauriane nao katika jambo hilo.” (TMQ 3:159).

“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter.” (TMQ 3:159).

Kwa hiyo, asili ya kanuni ya Shura (kushauriana) ni kwamba ni jambo lililopendekezwa.

Accordingly the origin of the rule of Shura (consultation) is that it is recommended.

Hata hivyo, Khalifa anapofanya mashauriano na Baraza la Ummah, lazima azingatie maoni ya wengi katika mambo ya kiutendaji yasiyohitaji utafiti wa kina na kutafakari kwa kina, kama vile mambo ya ndani ya dola yanayohusiana na utawala, elimu, afya, biashara, viwanda, kilimo, na kadhalika, na vivyo hivyo anapowajibishwa kwa vitendo vinavyotekelezwa kiutendaji katika mambo na matendo haya. Hili linatokana na jinsi Mtume wa Allah ﷺ alivyoacha maoni yake mwenyewe na kufuata maoni ya wengi katika suala la kutoka Madina kwenda kukutana na jeshi la washirikina katika vita vya Uhud. Hii ni licha ya ukweli kwamba maoni ya Mtume ﷺ na masahaba wakuu yalikuwa ni kubaki Madina na wasitoke. Pia linatokana na maneno yake kwa Abu Bakr (ra) na Umar (ra).

However, when the Khalifah consults the Ummah Council, he must adhere to the opinion of the majority in practical affairs that do not require research and deep consideration, such as the internal affairs of the state linked to ruling, education, health, trade, industry, agriculture, and so on, and in the same manner when he is held accountable for actions which are being practically undertaken from these affairs and actions. This is derived from when the Messenger of Allah (pbuh) left his own opinion for the opinion of the majority in the issue of leaving Madinah to meet the army of the idol-worshippers in the battle of Uhud. This is despite the fact that the opinion of the Messenger (pbuh) and the senior companions was to remain in Madinah and not to leave. It is also derived from his words to Abu Bakr (ra) and Umar (ra).

.» لَوِ اجْ تَمَعْ تُمَا فِي مَشُورَةٍ مَا خَالَفْ تُكُمَا « .

.» لَوِ اجْ تَمَعْ تُمَا فِي مَشُورَةٍ مَا خَالَفْ تُكُمَا « .

"Ikiwa wawili nyinyi mtakubaliana katika jambo ambalo ninawashauri (Mashura), sitapingana nanyi," (imepokewa na Ahmad kwa mnyororo wa wapokezi Hasan kutoka kwa ‘Abd Al-Rahman Bin Ghanam Al-Ash’ari).

“If the two of you agree on an issue I consult you on (Mashura) I will not differ with you” (as reported by Ahmad with a Hasan chain from ‘Abd Al-Rahman Bin Ghanam Al- Ash’ari).

Ikiwa Khalifa atashauriana na Baraza juu ya jambo lingine lolote, kama vile kushauriana nao juu ya masuala ya kiufundi na ya kidhana yanayohitaji utafiti na kutafakari kwa kina, au mambo ya vita, busara na mkakati, basi maoni ya wengi hayana nguvu ya lazima, na Khalifa anabaki na haki ya kufanya uamuzi. Hili linatokana na kukubali kwa Mtume ﷺ maoni ya Al-Hubab Bin Al-Munthir katika kubainisha mahali pa vita vya Badr, bila kuzingatia maoni ya masahaba; bali hakuwashauri hata kidogo kuhusu jambo hilo. Pia linatokana na kukataliwa kwa maoni ya masahaba na Abu Bakr (ra) kuhusu kutopigana na waasi na wale waliozuia Zakat mwanzoni mwa Ukhalifa wake. Vivyo hivyo, pale Baraza linapomhoji Khalifa kwa kitendo ambacho tayari kimekwisha tekelezwa kivitendo, maoni ya wengi hayana nguvu ya lazima.

Whereas if the Khalifah consults the Council on anything else, such as consulting them on technical and conceptual issues that require research and deep consideration, or the affairs of war, insight and strategy, then the opinion of the majority is not binding and the Khalifah retains the right to make the decision. This is derived from the Messenger of Allah (pbuh)’s acceptance of the opinion of Al-Hubab Bin Al-Munthir in specifying the place for the battle of Badr and not paying attention to the opinions of the companions; rather he did not even consult them regarding it. And it is also based upon the rejection of the opinion of the companions by Abu Bakr (ra) in regards to not fighting the apostates and those who withheld their Zakah at the beginning of his Khilafah. In the same manner, when the Council holds the Khalifah accountable for an action that has already been practically carried out, the majority opinion is not binding.

Vivyo hivyo, maoni ya watu hayatafutwi kuhusu sheria, kwa kuwa sheria inatoka kwa Allah (swt) na si kwa watu. Shura (ushauri) katika yale ambayo Allah (swt) ameyawekea sheria ni ndani ya mambo yaliyoruhusiwa (Mubah) tu, kwa kuwa katika mambo yasiyo ya Mubah hakuna hiari, bali ni wajibu kukubali yale yaliyopokewa kuhusu mambo ya wajibu, yaliyopendekezwa, yaliyochukiwa, au yale yaliyokatazwa. Kwa hiyo, matendo ambayo kuna ushauri ndani yake ni yale tu yanayoangukia chini ya matendo yaliyoruhusiwa (Mubah).

Likewise, the opinion of the people is not sought regarding legislation, since the legislation is from Allah (swt) and not the people and consultation (Shura) in what Allah (swt) has legislated is only within the permitted (Mubah) issues, since in issues other than the Mubah there is no choice, rather it is compulsory to accept what is reported of obligations, recommended and disliked issues, or that which is prohibited. Therefore, the actions that there is consultation in are only those that fall under the permitted (Mubah) acts.