Majlis-e-Shoora

INTRODUCTION;
In Arab culture, a Majlis-ash-Shura (Arabic: ‫ ;مجلس الشورى‬Shura Council in English) is an
advisory council or consultative council. In Islamic context, the Majlis-ash-Shura is one of two
ways that a khalifa (Islamic leader) may be selected, the other way being by nomination.

MEANING;
The noun ‫( شورى‬shura), alone, means "consultation" and refers to (among other things) a topic
in Islamic law or sharia. Combined with the term Majlis, ‫مجلس‬, which refers to a council or
legislature, it is meant to indicate a body of individuals who advise, consult or determine.
To understand the exact meaning of Shura, it is essential to know Shara, Yusharu and
Mushawrah which means to show things. Yusharuhu means he consulted him, he sought his
opinion of an advice; He discussed with him in an order to find out his opinion. Mushawarah
means, a good counsel or consultations. Shura means, mutual consultation.

REFERANCE FROM QURAN;

There is a clear precise injunction in the Holy Quran of which is recognized as the primary
source of public and private law (Shariah).
“Those who answer to the command of their Lord and establish regular prayer and conduct their
affairs by mutual consultations; who spend out what we bestow on them for sustenance” (Surah
Al-Shura 42: 38)
The above verse of the Quran is the basis for participatory decision-making on which every
person charged with the affairs of the community or the organization ought to adhere to. It is
very clear from this verse that Islam does not support autocracy or absolutism and that a leader is
accountable not only to Allah SWT but also to the people he purports to serve. In other words,
people participation is a prerequisite and obligatory upon a leader or manager who conducts the
business or administration of a company or organization in accordance with the principles of
Shura. The scope and extent of the applicability of the Shura is very broad and covers all aspects
of life.
The Qur’anic verse “Obey Allah and obey His Rasul and those in authority from amongst you. If
then you create dispute over a matter, refer it to Allah and His Rasul” Al Quran. Surah
Nisa(4:49)

REFERENCE FROM HADITH;

The most significant of the views put forward in this respect is that the Prophet was advised by
Allah to consult believers in all the matters where there were no specific injunctions in the
Qur’an so that the generations after his demise should follow his precepts in the affairs of the
state and government;
this the Prophet is reported to have said:
“Consulting men of sound opinion and resolving the matter in the light of the same.”
Due to the revealed nature of consultation and its importance in human affairs, the Prophet
exhorted Muslims to practice mutual counsel in their affairs. He is thus reported to have said.
“If your leaders are virtuous, your rich men generous and your affairs are settled through
mutual consultation the surface of earth is better for you than its bottom.”
He is also reported to have expressed the utility and importance of collective discussion in the
following words:
“He who consults others in matters will never regret and he who has recourse to interrogation
shall not fall into destitution.”
He also emphasized “the consultation must be trustworthy”.

CHARACTERISTICS OF SHURA MEMBER;

According to Al Mawardi the characteristics of the members of the Shura according to Islam are
as
follows:
(1) Imam (belief)
(2) Ability to Ijtihad (research)
(3) Knowledge of Shariah
(4) Trustworthiness
(5) Justice
(6) Adultness
(7) Contemporary knowledge
(8) Reliable man of believer.

THE THEORY AND PRACTICE OF SHURA UNDER THE PROPHET

(saw):
As stated earlier, Shura (consultation) occupied such a paramount significance in the early
Islamic Polity that the Prophet was asked by Allah to consult believers in matters relating to state
and government. The Qur’anic verses relating to Shura have differently been interpreted by the
classical commentators. Some have expressed the view that the Prophet was directed to consult
his companions in matters relating to war and peace in order to win over their loyalty and secure
their willing cooperation.
It appears that Prophet Muhammad (SAW) practiced consultation management in the battle of
Ditch (Khandaq) the whole strategy of war was adopted on the suggestion of Salman Al-Farisi,
who being Persian freed slave would never have even enjoyed the ordinary rights of citizenship
in the pre-Islamic polity. Not to speak of mundane affairs, even the call to prayers (adhan) is also
the result of mutual consultation.
Here bellow some instances of Consultative management practiced by Prophet Muhammad
(saw) have been discussed:

(a) Battle of Badar:

Before the battle of Badar he called the Muhajirs and the Ansars and briefed them about the
situation. One of the Muhajirs, Hazrat Mikdad Ibne-Aamar said ,
" O Prophet of Allah! Let there, where your God direct to go, we are with you. We shall never
say like Bani- Israil, "Go you and your God, and fight, we shall stay here."20
The Prophet (SAW) did not declare his decision on this matter but he waited to know the
opinions of the Ansars. When one of the Ansars Sa-ad-Bin Moaj said,
" O prophet of Allah! Whatever you want. By the promise of that Almighty, who sent you with
truth. If you say to jump in the sea, we shall do that. Nobody will disobey this order.”Then the
facial expression of the Prophet (SAW) got illuminated and he declared to fight against the
armed force of the unbelievers.

b) Battle of Ohud : When the unbelievers reached near the mountain of Ohud, the
Prophet Muhammad (SAW) sat down for consultation with his disciples. In this consultation
meeting the elder disciples suggested to defend themselves by staying within Madina. But the
younger disciples were insisting upon fighting the battle moving forward from Madina. The
Prophet (SAW) restrained himself from expressing his own opinion. But he gave order to take
preparation for the battle. The younger disciples were the main spirit of the battle. And the
messenger of Allah wanted to raise the victory flag of Islam through their hands. So the decision
of battle was accepted giving priority to the opinion of the younger disciples and the Prophet
(SAW) went out of Madina on Friday after the jumma prayer with one thousand soldiers.

C. Battle of Trench (Khandak): The time of Battle of Khandak was very sensitive.
All the Arabs appeared as enemy. Thousands of Arabian soldiers surrounded the holy city
of Madina. Even in that case the Prophet (SM) adopted the defense strategy by
consultation with his disciples. Trench digging strategy was taken according to the
suggestion of Hazrat Salman Al Farasi (R.A.). The castles and military outposts of the
Jews were behind the city. There was an apprehension of betrayal from the part of the
Jews at any time. The Quraesh kept communication with the Jews. The Quraesh even
attempted to break their commitment with the Muslims. Understanding the fragile
situation, the Prophet (SAW) initiated a talk for negotiation with Banu-Gathfan. He
wanted to make them receive one third of the crops produced in Madina and make them
sign agreement with Muslims leaving the association of Quraesh. But he consulted with
 his disciples about this event too and rejected his own decision on the basis of opinion of
his followers. 23
In this way, instead of imposing decisions like a powerful dictator, the Prophet (SAW) made his
followers participate in every activity of decision-making.
If there had been any right for any leader to impose the decision taken by him, it would have
been only for the Prophet (SAW) and not for anybody else. Because he was not a leader like any
common man, he was the Rasul of Allah (SWT)
The objectives of this principle of consultation taken by the Prophet (SAW) are as follows: 24
(a) To teach the consultation policy to the Ummah.
(b) Toarise the realization of mutual unity and solidarity in the mind of
organizational members and to motivate them to revive the sense of
mutual help.
c) To grow confidence among the members of the organization.
Summing up, it must be observed that from the very inception of the Islamic Polity, Muhammad
(SAW) set up the precedent of consulting Muslims generally and a few men having acumen in
the religious, economic, social and political affairs of the state in particular. Actually, it was the
precedent established by the Prophet of consulting men of supreme wisdom that played a very
significant role in the legal and political development of Islam after the demise of Muhammad
(peace be upon him).

SHURA UNDER THE PIOUS CALIPHS

As long as Muhammad (SAW) remained alive, he performed the role of principal law executor
and interpreter. He received direct divine guidance for implementing the religious injunctions. In
matter where no divine revelations were received, he consulted the Shura or in formal
consultative body. In such matters the customary law of the land (‘urf) was also taken into
consideration provided it did not infringe the basic principles of the Shari’ah. In any case, the
will of the Prophet remained dominant due to primacy of his honour as the Messenger of Allah.
After the demise of the Prophet, the Qur’an and Sunnah of the prophet were the authoritative
guides for the Muslim Ummah. Within the bounds of these authoritative guides, the task of
legislation and execution of the divine will devolved on the shoulders of the members of the
ummah who according to the Qur’an were “the best ummah raised up for mankind enjoining
right conduct and forbidding indecency.” To preserve Islam and administer the Polity left behind
by the Prophet, these men of supreme talent and acumen elected the heads of state and advised
them on all important matters of the state and government.
The main task of the consultative body after the demise of the Prophet was to frame laws in
matters where there were no direct revelations. The masses had to follow the pronouncements of
the members of the consultative body because of their close association with the Prophet and the
acumen they had in matters religious, social, economic and political. The Institution of Shura
during the Pious Caliphate may be regarded as representative body of the ummah although not
by formal methods of elections known to the people in modern times. The rulers of the Islamic
polity used to adopt measures only, after consulting members of the Shura. A few illustrations
would illuminate the point at hand.
It has been recorded in the annals of Islam that whenever Abu Bakr (RA) had to decide anything,
he looked forward to the Qur’an. In the absence of clearness (textual injunction) in the Qur’an,
he used to refer to the Sunnah and Tradition of the Prophet. But if he failed, then he used to
discuss the members of the consultative body. Ordinances were issued only when a consensus
had reached and confirmed by the community at large. Regarding the Shura of Abu Bakr (RA)
we have the following report of Ibn Sa’d:
“Whenever some important problem broached to Abu Bakr (RA) he called on the Muhajirin and

Ansar and invited in particular ‘Umar (RA), ‘Ali (RA), ‘Uthman (RA), Abu ‘Ubaydah, ‘Abdal-
Rahman b. ‘Auf, Mu’adh b. Jabal, Ubayy b. Ka’b, and Zaid b. Thabit for consultation. These
counselors pronounced verdicts on questions of law during the reign of Abu Bakr and the people
relied on them in respect of their legal opinion.”28
Besides men of supreme talent and wisdom Abu Bakr (RA) also used to seek advice of even
ordinary men in public.
It is true that Shura under Abu Bakr (RA) was somewhat vague and informal and that is why we
do not know the minute details of the working of this body as it appears under his successor
‘Umar (RA). But this does not mean that there was lack of general participation of the masses
through their representatives. From the very inception of his rule he had reiterated his belief in
the sovereignty of Allah and the responsibility of the ruler not only to Allah but to the people as
well. This statement of Abu Bakr (RA) categorically rules out the idea of absolutism from the
body politic of Islam.
It is also a historical fact that sometimes Abu Bakr (RA) did not agree with members of the
Shura on several matters of public policy. Thus, he sent an expedition to Syria under the
youngest general Usamah b. Zayd despite the grim opposition of the leading members of the
Shura. Similarly, he declined to accede to the demand of some of the tribes outside Medina that
they should be exempted from the payment of Zakat to the centre despite the fact that some
members of Shura including ‘Umar (RA) were of the opinion that at least they should be given
exemption at that particular juncture of the state when all the tribes outside Medina had revolted
against the centre. The stand of Abu Bakr (RA) in these matters purely related to administrative
measure and may be regarded as veto power given to heads of states in modern times. It will not
be out of order to mention here that even ‘Umar (RA) who had opposed Abu Bakr (RA) on these
issues had to say later on that but for the timely action and resolution of Abu Bakr (RA), the
situation arising consequent upon the demise of the Prophet might have proved detrimental to the
integrity and solidarity of the ummah and the religion itself.

Concluding Remarks
Islam is the complete code of life. Islam means “the surrender”, that is the man surrendering to
God’s will and purpose. The Arabic word Islam is that connotes submission, surrender and
obedience. It has another meaning peace and one can achieve authentic peace of body and mind
through submission and obedience to Almighty. This is indeed significant or urgent for all
believers. Islamic perspective on management studies is emerging area of research of modern
management scholar for true sustainable future. (Abbasi et al., 2010). Consultation decision
followers are always committed, loyal, obedience and maximum sacrifices mentality to
implement or execution the decision for the organization; it has many examples in Islamic
history. On the other part coin, conventional decision-making style are practiced taking decision
making and execution as a routine work, dedication and sacrifice is rare example in current
corporate world. Conventional decision making still focusing on social and environmental issues
where as Islamic perspective strictly focused since the inception. It is concluded that decision
making style of consultative management in Islam produces much shared value for all aspect
which is bigger challenging in conventional management practices. Finally, modern management
practitioners, researchers, managers, policy makers could follow or learn many suitable, effective
and viable ideas and concept from consultative management of Islam.