Shura — fe'l "Shawara" (maslahat qildi, fikrini so'radi) ning masdari bo'lib, "maslahatlashish" ma'nosini anglatadi. Biror kishi "Istashara" deyilganda, u boshqa kishidan maslahat so'raganini bildiradi.

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 va Mashura bir xil ma’noga ega, shuningdek, Mashawarah ham. Lisaan ul-Arab (lug‘at nomi) kitobida zikr qilinishicha, bir kishi Mashura va Mashwara so‘zlari bilan “yaxshi” deb aytish to‘g‘ridir. Al-Farraa’ ham aytdi: Mashura asli Mashwara bo‘lgan, keyin osonroq bo‘lgani uchun Mashura shakliga o‘zgartirilgan. Al-Laith aytdi: al-Mashwara Maf’ala vaznida bo‘lib, al-Ishara so‘zidan olingan. Yana aytiladiki: Mashura Shura va al-Mashwara bilan bir xildir. Ushbu qarashga ko‘ra, shawartuhu (biror ish yuzasidan) va istashartuhu ma’nosi bir xildir. Mukhtar us-Sihah kitobida kelgan: al-Mashwara Ash-Shura, xuddi shuningdek al-Mashura demakdir. Shu sababli biz shawarahu fil-amr va istasharahu deymiz, ularning ma’nosi bir xil.

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.

Shuroning joiz ekani Allohning (SWT) Payg'ambariga (ﷺ) mo'minlar bilan maslahatlashish haqidagi amri bilan dalillanadi. Unda U (SWT) unga shunday degan:

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:

"Va ish yuzasidan ular bilan maslahatlashing..." [TMQ Al-’Imran: 159]

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

Bu maslahatlashish (Mashawarah) buyrug'i faqat bir talabdir. Bu talab, qarinalar (dalil-ishoralar)ga ko'ra, vojib, mandub (tavsiya etilgan) yoki mubah (ruxsat etilgan) bo'lishi mumkin. Bu maslahatlashish (Mushawarah) buyrug'i qat'iylik va majburiylikni bildiruvchi qarina bilan bog'liq emas. Aksincha, u qat'iylikni inkor etuvchi va undan majburiylikni olib tashlovchi qarinalar bilan bog'liqdir, quyidagicha:

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. Allohning (SWT) oldingi oyatdagi "Al-Amr" (ish-hol) so'zi — "ishda" degan ma'noni anglatadi, va bu har qanday turdagi ish bo'yicha maslahatlashishni bildiradi. Ammo farzlar (Vojibot), harom qilinganlar (Muharramot) va Shar'iy hukm bilan bayon etilgan va aniq belgilangan ilohiy qoidalarda insoniy fikrlarga o'rin yo'q; shuning uchun ular haqida maslahatlashishga joy qolmaydi. Allohning (SWT) o'zigina Qonun chiqaruvchi (Mushar'ri') va Hukmdordir, hukm (ya'ni hakamlik) faqat Unga tegishlidir. U (SWT) aytdi: "Hukm faqat Allohnikidir." [TMQ Yusuf: 40] U (SWT) yana aytdi: "Parvardigoringizdan sizga nozil qilinganga ergashing." [TMQ A'rof: 3] Va U (SWT) aytdi: "Payg'ambar sizga nimani olib kelgan bo'lsa, uni oling va nimani sizdan qaytargan bo'lsa, undan to'xtang." [TMQ Hashr: 7]. Yuqoridagilardan tashqari boshqa oyatlar ham bor. Bularning barchasi xalqning ushbu masalalar yuzasidan maslahatlashuvini haqiqiy ahamiyatsiz va o'rinsiz qilib qo'yadi. Bu shuni ko'rsatadiki, ushbu qoidalar bu oyatdagi "Al-Amr" (ish) so'zining "Om" (umumiy) ma'nosini cheklaydi. Bu, shuningdek, maslahatlashuv faqat "Mubah" (ruxsat etilgan) ishlar ustida ekanini ko'rsatadi. Bu esa Shuraning qat'iylik va majburiylik xususiyatini rad etuvchi dalildir.

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. Alloh (SWT) o'sha oyatda yana shunday degan: “Agar biror ish haqida qaror qilsang, Allohga tavakkul qil”, ya'ni qarorni maslahatchilarga emas, Payg'ambar ﷺ ga havola qilish kerak. Bu maslahat so'rash farz emasligini tasdiqlovchi ikkinchi dalildir.

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. Allohning Elchisi (ﷺ) ko'plab ishlarni amalga oshirdi va ko'plab masalalarda qaror qabul qildi, masalan, hokimlarni (wulah) tayinladi, kotiblarni, ekspeditsiyalar va qo'shinlarning sardorlarini tayinladi, o't-ochish to'xtatish shartnomasini tuzdi, elchilar va vakillarni yubordi. Bularning hammasi sahobalar bilan maslahatlashmasdan sodir bo'ldi. Bu shura (maslahat) buyrug'i qat'iylik va majburiyatni anglatmasligining uchinchi qarinasidir. Agar u qat'iylikni anglatganida, Allohning Elchisi (ﷺ) o'zi amalga oshirgan bu ishlarda sahobalari bilan maslahatlashgan bo'lardi.

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.

Shura, mashura va istisharani majburiy emas, shuning uchun ular yo mandub (tavsiya etilgan) yoki mubah (ruxsat etilgan) deb hisoblanadi. Dalillarni ko‘rib chiqqanimizda, ularga nisbatan fikr mandub bo‘lishi tomonida ekanligini topamiz. Quyidagilar shura, mashura va istisharaning mandub ekanligini ko‘rsatuvchi dalillardan bir qismidir.

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. Alloh (SWT) mo‘minlarni maslahatlashuv (Shuro) uchun maqtadi va ularga buyurdiki, ularning ishi o‘zaro maslahatlashuv (Shuro) asosida bo‘lsin. Alloh (SWT) aytadi: “Ularning ishi o‘zaro maslahatdir (Shuro).” [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. Allohning Elchisi ﷺ o'z sahobalari bilan ishlarda tez-tez maslahatlashishi uning bu masalaga bo'lgan e'tiborini, qiziqishini va uning ahamiyatini ko'rsatadi, shuningdek, o'lgandan keyin musulmonlarga Shuroni amalga oshirishda ehtiyotkor bo'lishni o'rgatadi. At-Termiziy Abu Hurayradan rivoyat qilgan: u aytdi: “Men Allohning Elchisi ﷺ o'z sahobalari bilan Undan ko'proq maslahatlashadigan birorta odamni ko'rmaganman.” 3. Allohning Elchisi ﷺ ga mo'minlar bilan maslahatlashish haqidagi Alloh Subhanahu va Taolo buyrug'i ularga nisbatan muloyim bo'lish, ularni kechirish va ular uchun duo qilish buyrug'i bilan birga keldi, Alloh aytadi: {Alloh rahmati tufayli siz ularga nisbatan muloyim bo'ldingiz. Agar siz dag'al va qattiqqo'l bo'lganingizda edi, ular sizning atrofingizdan tarqab ketgan bo'lardi. Shunday ekan, ularni afv eting, ular uchun mag'firat so'rang va ular bilan ishlar yuzasidan maslahatlashing} (Oli Imron, 159). [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]

Bular Istisharaning (maslahatlashish) mandub (tavsiya etilgan) ekanligini ko‘rsatuvchi qarinalar (dalil-belgilar)dir.

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

Mandub tavsiya etilgan maslahat (shura) mubah ishlar va masalalar yuzasidan o'tkaziladi. Biroq, Allohning Kitobi va Rasulining Sunnatida aniq matn bo'lmagan, tadqiq va tekshirishni talab qiladigan masalalarga oid shar'iy hukmlar, shuningdek, ta'riflar, texnik va ilmiy masalalar, tadqiqot va tahlil talab qiladigan ishlar, rey (fikr) bilan bog'liq masalalar, urush va rejalashtirishga doir barcha yuqoridagi masalalar olimlar, mutaxassislar va tajribali kishilarga havola etiladi. Ularga nisbatan ko'pchilikning yoki ozchilikning fikri hech qanday ahamiyatga ega emas. Bundan tashqari, maslahat so'ralganlarning fikri majburiy emas. Bu xulosa Rasulullah ﷺ Badr asiri masalasida sahobalarga maslahat solganlarida, asirlar hukmi bo'yicha allaqachon nozil qilingan variantlar orasidan qaysi birini tanlashi haqida ularga murojaat qilganlaridan kelib chiqadi. Shuningdek, Abu Bakr va Umar (roziyallohu anhuma) xalifalik davrida biror voqea yuz berganda yoki hukm talab qilinadigan ish yuzaga kelganda, agar Allohning Kitobi va Rasulining ﷺ Sunnatida unga oid hukm topmasalar, ulug' sahobalarga va ularning olimlariga murojaat qilganlaridan ham xulosa qilinadi. Yana, Rasulullah ﷺ Badr jangi joyini tanlashda Hubob ibn Munzirning fikrini qabul qilganlaridan ham shu xulosa olinadi.

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.

Mubah masalalarda shuro qilish mandub bo'lsa-da, xalifaning ushbu ruxsat etilgan masalalarning ba'zilari yoki barchasiga o'zini bog'lashi joizdir. U o'zini ma'lum masalalarga majburiy qilib olgach, unga rioya qilishi va maslahatlashilgan ishni bajarishi lozim bo'ladi. Buning dalili shuki, Usmon ibn Affon (roziyallohu anhu) xalifalik lavozimi taklif qilinganda, unga taklif etilganidek, hukmronlikda Abu Bakr va Umar yo'li bilan ish yuritishga rozi bo'ldi. Bu voqea sahobalar (roziyallohu anhum) huzurida, ularning hech qanday e'tirozisiz sodir bo'lgan.

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 ummat Kengashi bilan maslahatlashganda, amaliy masalalarda va tadqiq hamda tekshirishni talab qilmaydigan masalalarda ko'pchilik fikriga amal qilishi shart. Bu hukm davlatning ichki ishlariga, jumladan boshqaruv, ta'lim, sog'liqni saqlash, savdo, sanoat, qishloq xo'jaligi va shunga o'xshash sohalarga taalluqlidir. Xuddi shu qarash, u shu sohalarda haqiqatan amalga oshirgan ishlari uchun hisob so'ralganda ham qo'llaniladi. Bu qarash Payg'ambar ﷺ ning Uhud jangida mushriklar qo'shiniga qarshi chiqish uchun Madinadan chiqish to'g'risidagi ko'pchilik fikriga amal qilganlaridan kelib chiqadi, holbuki ularning o'zlarining va nufuzli sahobalarning fikri Madinada qolish va chiqmaslik edi. Shuningdek, u Payg'ambarning ﷺ Abu Bakr va Umar (roziyallohu anhumo) ga aytgan so'zlaridan olinadi: "Agar siz maslahatlashgan masalada birgalikda kelishsangiz, men sizlarga qarshi chiqmagan bo'lardim." [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]

Agar xalifa texnik va ilmiy masalalarda, ya'ni o'rganish va chuqur tahlilni talab qiladigan masalalarda yoki urush va harbiy rejalashtirish masalalarida Kengash bilan maslahatlashsa, bunday masalalarda ko'pchilik fikri xalifa uchun majburiy emas, qaror esa uning o'zida qoladi. Bu Habbab ibn al-Munzir fikrini qabul qilgan Rasulullah ﷺ dan olinadi: Badr jangi joyini tanlashda u bu masalani maslahatga qo'ymasdan, uning fikrini qabul qildi. Shuningdek, Abu Bakr (roziyallohu anhu) xalifalikka kelganida, ko'pchilik sahobalarning murtadlar (dinni tark etganlar) bilan urushmaslik va zakot to'lashdan bosh tortganlarga qarshi kurashmaslik haqidagi fikrini rad etgani ham shundan kelib chiqadi. Bu qoida, Kengash xalifani u amalda bajargan shunday ishlar yuzasidan javobgarlikka tortganida ham qo'llanadi. Bunday holatda ham ko'pchilik fikri majburiy emas.

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.

Xalifa qonun va hukmlar sifatida ilohiy ko‘rsatmalardan nimani qabul qilmoqchi bo‘lsa, uni bu masalalar yuzasidan Kengashga taqdim etib, uning fikrini olishi mumkin. Biroq, Kengashning bu qabul qilish haqidagi fikri xalifa uchun majburiy emas, u ko‘pchilikning fikri bo‘lsin yoki ozchilikning fikri bo‘lsin. Bu masala bo‘yicha qaror uning o‘zida qoladi, chunki ilohiy qonun va hukmlarni qabul qilish uning mas’uliyatidir. Bu sahobalar ijmoidan kelib chiqadi. Shuningdek, bu Iroq yeri fath etilgandan keyin Umar ular bilan maslahatlashganda qilgan ish haqidagi musulmonlarning kelishuvidan olingan.

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.