Shura ni nomino ya kitenzi 'Shawara', yani kushauriana. Maana yake ni kutafuta maoni kutoka kwa mtu anayeshauriwa. Inaposemwa 'Istashara', maana yake ni kwamba mtu mmoja alimwomba mwingine ushauri.

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 na Mashura zina maana sawa, na vivyo hivyo Mashawarah. Imetajwa katika Lisaan ul-Arab (jina la kamusi) kwamba ni sahihi kusema: mtu ni mzuri katika Mashura na Mashwara. Al-Farraa’ pia alisema: asili ya Mashura ilikuwa Mashwara, kisha ikabadilishwa kuwa Mashura kwa sababu ni rahisi (kutamka). Al-Laith alisema: al-Mashwara iko katika umbo la Maf’ala na imetokana na al-Ishara. Pia imesemwa: Mashura ni sawa na Shura na al-Mashwara. Kulingana na kauli hii, shawartuhu (kuhusu jambo) au istashartuhu, zina maana moja. Imekuja katika Mukhtar us-Sihah: al-Mashwara ni Ash-Shura, na vilevile al-Mashura. Hivyo tunasema shawarahu katika jambo na istasharahu, zikiwa na maana moja.

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.

Uhalali wa Shura umethibitishwa kutokana na amri ya Allah (SWT) kwa Nabii Wake ﷺ ya kushauriana na waumini. Pale Alipomwambia:

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:

"Na shauriana nao katika jambo hilo..." [TMQ Al-’Imran: 159]

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

Amri hii ya kushauriana (Mashawarah) ni ombi tu. Ombi hilo linaweza kuwa Wajib, Mandub (inayopendekezwa) au Mubah (inayoruhusiwa), kulingana na Qaraa'in (dalili za kimuktadha). Amri hii ya kushauriana (Mushawarah) haihusiani na Qareenah (dalili) inayoonyesha uamuzi wa lazima na wajibu. Badala yake, inahusishwa na Qaraa'in zinazoondoa uamuzi huo na kuondoa wajibu ndani yake, kama ifuatavyo:

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. Maana ya kauli ya Allah (swt) katika aya iliyotangulia, "Fil-Amr" (katika jambo), ni kwamba kushauriana kunapaswa kufanyika katika kila jambo, la aina yoyote ile. Hata hivyo, kwa kuwa wajibu (Wajibaat), makatazo (Muharramaat), na hukumu za kimungu zilizofafanuliwa na Shar'a na kubainishwa waziwazi nayo, hazina nafasi ya maoni ya kibinadamu kuhusu hukumu hizo, hakuna nafasi ya kushauriana juu yake. Allah (swt) ndiye Mtunga Sheria pekee (Musharri') na Mtawala pekee, na hukumu ni yake peke yake. Amesema (swt): "Hakika hukumu ni ya Allah peke yake." [TMQ Yusuf: 40] Pia amesema (swt): "Fuateni yale yaliyoteremshwa kwenu kutoka kwa Mola wenu." [TMQ Al-A'raf: 3] Na amesema (swt): "Na lolote analokuleteeni Mtume, lichukueni, na analokukatazeni, liacheni." [TMQ Al-Hashr: 7] Zipo aya nyingine mbali na hizi. Yote haya yanafanya kushauriana kwa watu juu ya mambo haya kukose thamani halisi na kukosa nafasi. Hii inaonyesha kwamba hukumu hizi zinapunguza maana ya jumla (ʿAamm) ya neno "Al-Amr" (jambo) katika aya hii. Pia inaonyesha kwamba kushauriana kunahusu mambo ya Mubah peke yake. Hii ni dalili inayoondoa uamuzi wa lazima na wajibu katika 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) amesema katika aya hiyo hiyo: "Na utakapoamua (jambo fulani kwa kitendo/kwa maoni), basi mtegemee Allah", maana yake ni kwamba uamuzi unarejeshwa kwa Mtume ﷺ, si kwa washauri. Hii ni dalili ya pili inayothibitisha kwamba amri ya kushauriana si ya lazima.

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. Mtume wa Allah (ﷺ) alitekeleza vitendo vingi na kuamua mambo mengi, kama vile kuteua magavana (Wulah), makatibu, makamanda wa safari za kijeshi na majeshi, kuhitimisha mapatano ya kusitisha mapigano, na kuwatuma Mitume na wajumbe. Yote hayo yalitokea bila kuwashauri Maswahaba. Hii ni Qareenah ya tatu kwamba amri ya kushauriana (Shura) haionyeshi uamuzi wa lazima na wajibu. Lau ingemaanisha uamuzi wa lazima, basi Mtume wa Allah (ﷺ) angewashauri Maswahaba wake katika vitendo hivi alivyovitekeleza.

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.

Kwa kuwa Shura, Mashura na Istisharah si wajibu, huchukuliwa kuwa ni either Mandub (inayopendekezwa) au Mubah (inayoruhusiwa). Kwa kupitia dalili, tunaona kwamba maoni kuhusu hayo ni Mandub. Zifuatazo ni baadhi ya dalili zinazoonyesha kuwa Shura, Mashura na Istisharah ni Mandub (inayopendekezwa).

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) amewasifu waumini kwa kushauriana (Shura) na ameamuru kwamba jambo lao ni Shura (kushauriana) baina yao. Allah (SWT) anasema: "Na jambo lao ni kushauriana (Shura) baina yao." [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. Mashauriano ya mara kwa mara aliyofanya Mjumbe wa Allah (pbuh) pamoja na Maswahaba zake katika mambo mbalimbali yanaonyesha jinsi alivyojali jambo hilo, jinsi alivyolipendezwa nalo, umuhimu wake, na pia yanawafundisha Waislamu baada yake kuwa makini katika kutekeleza Shura. At-Tirmidhi amesimulia kutoka kwa Abu Hurairah, aliyesema: “Sijapata kumwona mtu yeyote aliyewashauri masahaba zake zaidi ya Mjumbe wa Allah ﷺ.” 3. Amri ya Allah (swt) kwa Mjumbe wake ﷺ ya kuwashauri waumini ilikuja wakati alipoamrishwa kuwa mpole kwao, kuwasamehe na kuwaombea, kwa kusema: {Basi ni kwa rehema ya Allah kwamba umewalainikia. Lau ungelikuwa mkali, mgumu wa moyo, bila shaka wangelikukimbia. Basi wasamehe, na waombee maghfira, na washauriane nao katika mambo.} [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]

Hizi ni Qaraa'in (dalili) zinazoonyesha kwamba Istishaara (kushauriana) ni Mandub (inapendekezwa).

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

Shura inayopendekezwa (ushauri) hufanywa kuhusu mambo na masuala ya Mubah. Hata hivyo, hukumu za kidini kuhusu mambo ambayo hakuna maandishi wazi kutoka Kitabu cha Allah na Sunnah ya Mjumbe Wake, na ambayo yanahitaji utafiti na uchunguzi ili kuyahitimisha, pamoja na maana za maneno na mambo ya kitaalamu na kiakili yanayohitaji utafiti na uchambuzi, pamoja na yale yanayohusu maoni, vita na mipango, mambo yote hayo yanarejeshwa kwa wanazuoni, wataalamu na watu wenye uzoefu. Maoni ya wengi au ya wachache kuhusu mambo hayo hayana thamani. Zaidi ya hayo, maoni ya wale wanaoshauriwa hayana nguvu ya lazima. Jambo hili linatokana na tendo la Mtume ﷺ alipowashauri Maswahaba kuhusu wafungwa wa vita wa Badr, kuchagua ni chaguo lipi kati ya hukumu zilizokuwa tayari zimeshateremshwa kuhusu wafungwa wa vita. Pia linatokana na tendo la Abu Bakr na ‘Umar (radhi za Allah ziwe juu yao), wakati wa Ukhalifa wao, ambao walirejea kwa Maswahaba wakuu na wanazuoni wao kila tukio lilipotokea au kesi ilipoletwa kwao kwa ajili ya hukumu, na hawakupata hukumu kuhusu hilo katika Kitabu cha Allah na Sunnah ya Mtume ﷺ. Pia linatokana na kukubali kwa Mtume ﷺ pendekezo la Al-Hubab bin Al-Mundhir katika kuchagua mahali pa vita vya Badr.

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.

Ingawa Shura katika mambo ya Mubah ni Mandub, inaruhusiwa kwa Khalifa kujifunga mwenyewe kwa baadhi au yote ya mambo haya yaliyoruhusiwa. Mara tu anapojifunga kwa mambo fulani, ni lazima azingatie hilo na ana wajibu wa kutekeleza jambo lililoshauriwa. Hili linatokana na ukweli kwamba wakati wadhifa wa Khalifa ulipotolewa kwa ‘Uthman bin Affan (rta), alikubali kwenda kwa mwenendo wa Abu Bakr na ‘Umar katika kutawala, kama alivyopendekezewa. Hili lilitokea mbele ya Masahaba (rta) bila pingamizi lolote kutoka kwao.

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.

Khalifa anapokishauriana na Baraza la Ummah, lazima atii maoni ya wengi katika mambo ya kivitendo na katika yale mambo ambayo hayahitaji utafiti wala uchunguzi wa kina. Hili linatumika kwa mambo ya ndani ya Dola katika utawala, elimu, afya, biashara, viwanda, kilimo na mengineyo yanayofanana na hayo. Mtazamo huo huo unatumika pia pale Khalifa anapohojiwa kuhusu vitendo alivyovitekeleza kweli katika mambo haya. Mtazamo huu unatokana na kitendo cha Mtume ﷺ cha kufuata maoni ya wengi ya kuondoka Madina ili kukabiliana na jeshi la Mushrikina katika Vita vya Uhud, ingawa maoni yake pamoja na yale ya maswahaba wakubwa yalikuwa ni kubaki Madina na kutotoka nje. Pia unatokana na kauli yake ﷺ kwa Abu Bakr na ‘Umar (radhi za Allah ziwe juu yao): "Lau mngekubaliana pamoja katika jambo mlilolishauriana, mimi nisingepingana nanyi." [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]

Lakini ikiwa Khalifa atashauriana na Baraza katika mambo mengine kama masuala ya kiufundi na kiakili, yanayohitaji utafiti na uchunguzi, au katika mambo ya vita na mipango, basi maoni ya wengi kuhusu mambo hayo hayamlazimishi Khalifa, na uamuzi ni wake. Hili linatokana na kukubali kwa Mtume ﷺ maoni ya Habab bin Al-Munthir katika kuchagua mahali pa Vita vya Badr bila hata kuzingatia kushauriana katika jambo hilo. Pia linatokana na kukataa kwa Abu Bakr (radhi za Allah ziwe juu yake) maoni ya wengi wa Maswahaba ya kutopigana dhidi ya Murtadeen (waasi wa dini) na wale waliokataa kulipa Zakat alipochukua wadhifa wa Khalifa. Mtazamo huu unatumika pale Baraza linapomkosoa Khalifa kwa kile alichokitekeleza kweli katika mambo kama hayo. Maoni ya wengi katika hali hii pia hayamlazimishi.

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.

Kuhusu yale ambayo Khaleefah anataka kuyapitisha miongoni mwa hukumu na kanuni za Mwenyezi Mungu, anaruhusiwa kuyawasilisha kwenye Baraza ili kuchukua maoni yake kuyahusu. Hata hivyo, maoni ya Baraza kuhusu upitishaji huu hayamlazimu Khaleefah, iwe ni maoni ya wengi au ya wachache. Uamuzi juu ya suala hili unabaki kuwa wake, kwa sababu kupitisha hukumu na kanuni za Mwenyezi Mungu ni jukumu lake, kama inavyotokana na makubaliano (Ijmaa') ya Maswahaba. Pia inatokana na makubaliano ya Waislamu kuhusu alichokifanya ‘Umar ﷺ alipowashauri juu ya suala la ardhi ya Iraq baada ya kuteka kwake.

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.