ROSHAANE GUL

F19BECO008

MAJOR: ECONOMICS

COURSE: MUSLIM POLITICAL THOUGHT

SEMESTER 4

Critically evaluate the pivotal role of shura in the history of Islam

Shura is the important part of Islamic political system. It allows people to take part in poltical
decisions. It helps in the formation of society where people can actively engage with leaders.
Consulation plays a vital role in the formation of strong relationship between the leader and
prople. The term Shruh has mainly acknowledged by the Muslim philosophers as it is c;ose;y
re;ated with the idea of democracy. However, this comparison between democracy and shruh is
rejected by many scholars as they considered the shruh as cornerstone of Islam. The word Shru
means consultation, consel, taking advice or a mutual debate in order to extract opinion of other
people. Generally it can be defined as “an obligation to engage in debate and discussion, and
a corresponding democratic right to free expression of opinion.”

The Qur’an describes shura as one of the major trait of believers:

“They determine their affair by consultation (shura) among themselves?? (42: 38)”

In another verse, instruction is given to the prophet Muhammad consult his companions in
making important decisions:

“and consult them in your affairs” (3 : 159)

It is obvious from these verses of the Qur’an that in Islam, the status of mutual consultation
(shura) is as the basis for decision-making.

The early historians of Islam are agree to this notion that Holy Prophet (PBUH) frequently
consulted his companions before taking any important decision. The Prophet (PBUH) consulted

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his companions in the technique to be chosen in the battle against the Makkan army, strategy on
the captives in the battle of Badar and Truce of al-Hudaybiyah and the proper method of
announcing the time of prayer. The Prophet (PBUH) said that when people consulted among
themselves, they will be able to take best decisions and when they refuse to consult then they led
astray. Further, he said:

“If your leaders are the best among you, your wealthy the most generous among you and your
affairs are conducted after consultation among you, the earth’s surface will be better for you
than its interior"

When Hazrat Ali(R.A) asked him that how Muslims should take decision after his demise on the
problems on which there is no direction given in Quran and Sunnah, he recommended to take
decision on the basis of single opinion but after consultation among trusted members. He also
counseled his followers to investigate the views of people about the opinion.

Following this advice, when companions came in Caliphate, they consulted eachother on mahor
decisions such as war against apostates, penalty for alcohol consumption and many other matters
like this. Hazrat Umar was known for having regular consultation and to have followed by
majority opinion. For example, he consulted Mahajireen and Ansar about the pleague broken out
in Syria. He also appointed a committee for the election of his successor among themselves on
the basis of Shura.

It’s the fact that the first four successors of the Prophet (PBUH) followed him in order to consult
from wise and knowledgeable companions, is well established. It’s obvious that Shura was
formed as the main principle of governance by the Prophet (PBUH) and his first four Khalifas.
The function of Khalifa is to form a consultative council, legislate with the council and head thr
state affairs with their consent.

This practice of the election of Khalifah was ended by the Umayyad who initiated the principle
of hereditary succession. There is a hadith which is said to have been stimulated by this deviation
from this formed tradition, “the khilafat will last for thirty years in my ummah; thereafter, there
will be kingship". Another related hadith, “after me there will be caliphs, and after the caliphs,
amirs; and after the amirs, kings; and after the kings, tyrants”. The Shiahs who were the most
dedicated citics of this novelty by Ummayyads themselves deep-rooted in hereditary succession

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by arguing that Ali was divinely chosen as the Imam and the office of imamate should be hold by
his descendents.

The various dynasties and military authorities appeared and hereditary succession become the
order of the day in the Muslim World After the arrival of Umayyad rule. Though rule by
succession was against the policy of free election assumed at the appointment of Abu Bakr as the
first khalifah of the Prophet, it became well-established as the custom. After this, the emerging
Muslim dynasties followed this tradition of hereditary succession.

However, early rulers had a sense of the public good (maslahah) in general. They protected the
earthly benefits of Muslims, and run the state through a process of consultation. Even
Mu`awiyah who had started the Umayyad dynasty make consultation with governors and other
officers. The Abbasid caliph, Ma`mun made a regular council of state, showing every
community that had assured the commitment to the khalifah.

The jurists selected for unity of the community over authority of government and focused on the
authority of the khalifah as a political symbol from the 9 th century AD. Legitimacy was given to
hereditary succession. This approach may be enlightened partially by the fact that the wazirs who
were elected by the caliphs as advisers, administrators and policy-makers took over many of the
functions of the caliphs. Many major and many minor dynasties appeared during later Abbasid
rule. Though each ruler headed his domain separately, he carried on to act as a representative of
the khalifah.

Though, the Fatimid khilafat emerged in North Africa and the Umayyad khilafat formed in Spain
at the start of the 10th century did not pay service to the Abbasid khalifah. The rule that was
formulated at the time of Abu Bakr’s election that there could only be one sovereign khalifah at
any specific time had to be adjusted by Muslim jurists who then confirmed it allowable for two
imams/caliphs to rule at a time. The khalifah had lost all administrative power By the middle of
the 10th century. However, the position of the khalifah as the sign of power was maintained by
his giving of a diploma of investor to rulers who had seized power - even if by military force.
The confirmation of khalifah legitimized their power; the defense of Muslim lands militarily
against attackers was enough to win his consent. Effective power transferred into the hands of
the sultan, following to the Mongol capture of Baghdad in 1258; the khalifah became simply a

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figure-head. Meanwhile, the sultan attained a divine-like status. His rule was boundless in both
worldly and divine matters.

Most Sunni jurists agree to the status quo. They ignored collaboration with the government of the
day, even if it was appropriate. They give logic that even if such a government fell short of the
perfection, it was still better than fitna (disorder). The Shi`ah managed to avoid the problem of
legitimacy by putting forward the view that all government in the absence of the spiritual imam
was appropriate; hence the issue of legitimacy was extraneous.

After the emergence of Ottoman Empire, the Mughals who had settled in India and the Safavids
in Persia gave no credit to the sultan. The early Ottoman rulers assumed the titles of ghazi and
sultan until the emergence of Salim who assumed the title of khalifah after his invasion of Cairo.
Scholars now ruled that successor from the Quraysh was not an obligatory term for the
imamat/khilafat. The collapse of the Ottoman Caliphate, give rise to various independent and
semi-independent nation-states in the Muslim World. Example of establishing a parliamentary
form of government in Turkey in the 20th century was followed by the majority. However, a
minority carried on to function as dynastic monarchies.

When religious intellectuals began to withdraw in the face of civil wars and the rise of racial
forces and dictatorships, political leaders forced the religious leadership to support them. This
led to the failure of the critical voice among intelligentsia who could have challenged the policy
of dynastic rule as well as provided valuable support and ideas to the leaders.

Since the Qur’an has not prescribed a procedure for appointing the head of state, or for enforcing
the shari`ah, it is left to the present generation of Muslims to evolve a suitable method and
structure of governance in accordance with its requirements. The Muslim World can evolve its
own style of democracy, suited to its peculiar needs and in conformity with Islamic norms and
values. The participation of ordinary men and women in the political and legislative decisions
affecting their lives and their right to elect and depose their rulers, are fundamental issues that
cannot be postponed any longer.