属于协商（Shura）范围的事务，依照多数人的意见来决定，而不考虑该意见是否正确。至于其他属于协商范围的事务，则是寻求正确的意见，不考虑多数人还是少数人的意见。

The issues which fall under consultation (Shura) are decided by the opinion of the majority without considering whether it is correct or incorrect. As for any other issues which fall under Shura, the correct opinion is sought without any consideration given to the majority or minority.

有证据表明这一点的,是先知的行为。在乌候德战役中,他采纳了多数人的意见;而在白德尔战役中,他采纳了哈巴卜·本·蒙齐尔的意见,舍弃了自己的看法,也没有听取多数人的意见。在侯代比亚远征中,他坚持己见,不理会艾布·伯克尔(ra)和欧麦尔(ra)的意见。事实上,他并未顾及全体穆斯林的意见,而是迫使他们遵从他的决定,尽管他们对此并不情愿。因此,若将这三件事与先知对艾布·伯克尔(ra)和欧麦尔(ra)所说的话相比较,

The evidence for this is the actions of the Messenger (pbuh) , since in the Battle of Uhud he took the opinion of the majority, while in the Battle of Badr he (pbuh) took the opinion of Al-Hubab Bin Al-Munthir and left his own opinion, and did not refer to the opinion of the majority. In the Expedition of Hudaybiyah he held onto his own opinion alone and paid no attention to the opinions of Abu Bakr (ra) and Umar (ra). In fact, he did not pay attention to the opinion of all the Muslims, and forced them to abide by his opinion even though they hated it. So if these three actions are compared with the words of the Messenger (pbuh) 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 « .

“如果你们二人在协商中意见一致，我就不会与你们相左。”（由艾哈迈德记录）；以及安拉的话语（SWT）。

“If the two of you agree in Mashura I will not differ with you” (reported by Ahmad), and with the words of Allah (swt).

“并在事务上与他们协商。”（TMQ 3:159）以及

“And consult them in the matter.” (TMQ 3:159) and.

“而他们的事务是通过彼此协商决定的。”（TMQ 42:38），对这两节经文及相关圣训的释义是：凡与Al-Hudaybiyah（侯代比亚）事件的情形相类的，即沙里亚律例明显可见的情况，那么依照其行事属于哈里发的权力，而在该事务上的协商（Shura）并不具有约束力。凡与Badr（白德尔）事件的情形相类的，即该事务需要洞察和思考，或者提出意见是在专业性事务之中，那么就寻求正确的意见，不考虑它是多数人的意见还是某一个人的意见。凡与Uhud（伍侯德）事件的情形相类的，即关于行动的意见，那么就遵从多数人的意见；这正是属于“Mashurah”（协商）范畴的内容，也就是先知ﷺ对艾布·伯克尔（愿真主喜悦他）和欧麦尔（愿真主喜悦他）所说之话的含义。

“And whose affair is [determined by] consultation among themselves.” (TMQ 42:38), then the explanation of the meaning of the two verses and the narration is that whatever is like the example of the situation of Al-Hudaybiyah, which is where the Shari’ah rule is apparent, then it is of the power of the Khalifah to act upon it, and Shura in the issue is not binding. Whatever is similar to the situation of Badr, where the issue requires insight and thought, or where the proposing of an opinion was in a specialist issue, then the correct opinion is sought without any consideration for whether it was the opinion of the majority or of a single person. And whatever is similar to the situation of Uhud, which is the opinion regarding actions, then the opinion of the majority is followed; this is what falls under the category of “Mashurah” and the meaning of the words of the Prophet (phuh) (saw) 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 « .

“如果你们二人在我就某事征求意见（Mashura）时达成一致，我就不会与你们相左。”（由艾哈迈德记录）

“If the two of you agree on an issue I consult you on (Mashura) I will not differ with you” (reported by Ahmad).