The importance and procedure of the Islamic consultative system
A person faces many such issues in life in which he becomes hesitant. He has an eye on both the aspects of doing and not doing, he cannot decide at once what he should do in the current situation? Which direction of work is good and guided for him in adopting? In this situation of conflict, Sharia has instructed that in all such occasions, instead of making decisions on his own and trusting his own intellect and wisdom, the opinion of experts in the relevant field, masters of vision and sympathetic and well-wishers should be sought, then after mutual consideration and consideration, whichever direction the heart is inclined to adopt, trusting in Allah, this is interpreted as “consultation or consultation”.
Adopting a consultation system is extremely important for leading a righteous
Adopting a consultation system is extremely important for leading a righteous, successful and peaceful life. Undoubtedly, consultation is a source of goodness and blessing, rise and progress and the descent of mercy, there is no aspect of loss or shame in it. The Messenger of Allah (peace and blessings of Allah be upon him) said: “A servant is never made miserable by advice, nor is he made happy by seeking my advice.” (Qurtubi 4/161)
On one occasion, the Prophet (peace and blessings of Allah be upon him) also said: “He who seeks help will not be disappointed, and he who consults will not be ashamed.” (Al-Mu’jam Al-Awsat by Al-Tabarani: 6816).
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The wisdom in this is that when a person does something while acting on his own opinion, if it fails, many tongues start cursing, a series of reproaches ensue, and then great humiliation is felt; but if something is done after consultation, it usually does not fail. Allah Almighty opens the paths of goodness with the blessing of consultation, and if the work done under consultation is not fruitful and fruitful due to the decree of fate, then there is no need to be ashamed in front of people; because it does not include only his intellect and thoughts; rather, the opinions and intellects of various scholars and experts in the arts are included. Who should be blamed, and even the one who criticizes cannot guarantee the accuracy of his opinion; therefore, consultation, along with other important benefits, has also been described as a great benefit: freedom from reproach and reproach.
Consultation is the source of guidance
How comprehensive is this saying of Hazrat Ali: “Consultation is the source of guidance, and he who is content with his own opinion has indeed encountered danger.” (Al-Madkhal: 4/28) Consultation is the source of guidance, and he who is content with his own opinion has encountered danger. In short, consultation is a noble matter, guidance, goodness, and righteousness are associated with it.
As long as the system of consultation remains, corruption and misguidance will not find a way, and there will be an atmosphere of peace and tranquility. This is why the Messenger of Allah (peace and blessings of Allah be upon him) said: “When your rulers are the best of you, and your wealthy are generous, and your affairs are settled by consultation, then it is better for you to live on earth. But when your rulers are the worst of you, and your wealthy are stingy, and your affairs are entrusted to women, then being buried underground is better for you than being alive.” (Ruh al-Ma’ani: 7/531)
Those who are aware of the world’s conditions will know very well that all the religious and national institutions that are running in the world, including those whose system is based on consultation, are stable and durable, and they are free from all internal and external sedition and corruption; but when an institution or government is run on a family or hereditary system, where the father was the ruler, then on this basis the son is declared worthy of it and this system continues, then it should be remembered that this government does not last long, a thousand kinds of problems arise there, and one day the entire city is engulfed in sedition and corruption, just as this method of governance was prevalent in the era of ignorance.
For this reason, every house, every family, every tribe was divided into separate houses. There was a flood of sedition and corruption, which had no control over it, and the people had no sense of control. Therefore, a person used to do whatever he wanted and from here, thousands of crimes such as adultery, drinking alcohol, robbery, looting, murder and plundering came into existence.
Islam eliminated this method and established a consultation system. The importance of consultation was explained in various forms; rather, it was considered a special characteristic of Muslims. The verse is as follows: And those who obey their Lord and establish prayer and their affairs are by mutual consultation and spend out of what we have provided them. (Shura: 38) “The believers are those who obey their Lord and establish prayer and their affairs are by mutual consultation and spend out of what we have provided them.” Among the characteristics of Muslims described in this verse is mutual consultation, meaning that resolving an important matter through mutual opinions is a characteristic of Muslims with perfect and firm faith? The fact that the matter of consultation is mentioned immediately after obedience to God and the establishment of prayer reveals its extraordinary importance. Perhaps this is the reason why the Companions, and especially the Rightly Guided Caliphs, made consultation their routine.
O Prophet! Consult your companions in matters and various matters
Allah Almighty also commanded the Prophet (peace and blessings of Allah be upon him) to consult, saying: “And consult them in matters.” (Aal-Imran: 109) O Prophet! Consult your companions in matters and various matters.” Apparently, the Messenger of Allah (peace and blessings of Allah be upon him) did not need advice; because the door of revelation was open for him, if he wanted, he could have known through revelation what and how to do? That is why the commentators have discussed here what is meant by the command of advice. Hazrat Qatadah, Rabi’ and some other commentators believe that this command was given to reassure the hearts of the companions and to give them dignity; because in Arabia, seeking advice and opinion was a source of honor and pride.
Allama Qurtubi writes: A group said that in the plots of war and when meeting the enemy and as a way of pleasing themselves and raising their fortunes and The truth is that although he was guided by revelation in many matters, some matters were left to the opinion and discretion of the Holy Prophet (peace and blessings of Allah be upon him) in view of some wisdom and interests.
On these occasions, he was ordered to consult the Companions so that the tradition of consultation could continue in the Ummah and people would understand that when the Holy Prophet (peace and blessings of Allah be upon him) was ordered to consult despite having complete understanding and insight, then we are more in need of it and need it; therefore, he said:
For my nation (Al-Dir al-Manthur: 4/359) That is, remember! Allah and His Messenger are completely independent of consultation; but Allah Almighty has made it a source of mercy for the nation. And He only intended to teach the Muslims the virtue of consultation, so that a nation after him may follow it. “Allah Almighty has intended to teach the Muslims through this commandment the lesson of the virtue of consultation; so that your nation may follow it after you” (Qurtubi: 2/161)
Hazrat Abu Hurairah (may Allah be pleased with him) states that no one was more consultative than the Messenger of Allah (peace and blessings of Allah be upon him), meaning that he would consult his companions (may Allah be pleased with him) in every important matter. For example, after the Battle of Badr, he consulted with his companions regarding the prisoners of the Battle of Badr, whether they should be released for ransom or killed.
For example, he consulted with them regarding the Battle of Uhud, whether to defend Medina from within the city or to leave the city. The general opinion of the companions was to leave, so he accepted it. When the issue of making peace on a specific agreement arose in the Battle of the Trench, Saad bin Muadh (may Allah be pleased with him) and Saad bin Ubadah (may Allah be pleased with him) did not consider this matter appropriate.
Therefore, they both differed and he accepted their opinions. When he consulted on a matter of Hudaybiyah, he decided on the opinion of Hazrat Abu Bakr Siddiq (RA). In the case of Ifk, he consulted the companions. Similarly, he consulted his companions regarding the call to prayer as to what method should be adopted to announce the prayer.
There are countless such examples which show that in matters in which Allah Almighty did not guide him in any particular direction based on any wisdom, he would consult the companions. This was for those who considered advice to be a game and a meaningless task or who felt ashamed and embarrassed in seeking advice. Although there is honor in seeking advice, the one who consults is never deprived. If he succeeds, he is praised, and if he does not succeed even after consulting, he is considered to be disabled. But if a task is done without consultation and the task is not completed, then the humiliation is the greatest humiliation. Thousands of people will criticize and criticize him, and he will have to be prepared to hear different things.
In what matters should consultation be done
But now the question is, where and in what matters should consultation be done? In this regard, it should be remembered that in matters in which the Shariah has determined that this thing is obligatory or obligatory or forbidden or disliked, there is no need for consultation; in fact, it is not permissible.
For example, if a person consults whether to pray or not, to pay Zakat or not, to perform Hajj or not, these things are not consulted. For these, the ruling is determined by Allah Almighty that they are necessary in all circumstances. Similarly, in matters which the Shariah has prohibited, such as adultery, drinking alcohol, robbery, etc., there is no need for consultation; it is obligatory to refrain from them in any case.
However, one can consult about the method, for example, there are different ways to go for Hajj, some are safe and some are dangerous, so at this point, the opinion of experienced people can be sought as to which of these different ways would be best for him, or similarly, a person who is sick and is unsure whether he is allowed to perform tayammum in this condition or not, he can consult doctors or experienced people about this.
Similarly, those rulings and issues about which there is no clarity in the Quran and Hadith, the sayings of the Companions, or the books of the Salaf, and which are related to the modern and new era, are not only permissible to consult; but it is obligatory to ask the jurists and the scholars of religion about them and to find out the Sharia ruling. Hazrat Ali (RA) narrated that I asked the Messenger of Allah (PBUH), “What should we do if a matter arises after you for which there is no explicit ruling in the Quran and we have not heard any statement from you regarding it?” The Messenger of Allah (PBUH) said, “Gather the pious jurists from among your people for such a matter and decide on it with their advice, and do not decide on the basis of anyone’s opinion alone.” (Ma’arif al-Quran: 2/220).
Religious matters, advice should also be adopted in matters that occur in economic, social, individual and collective life
In addition to religious matters, advice should also be adopted in matters that occur in economic, social, individual and collective life, where there is no direction determined by Sharia, reason and custom, nor is its benefit certain. In physical matters, such as eating bread or drinking water when hungry and thirsty, there is no need to consult or ask anyone whether I am hungry or not.
In normal circumstances, this question is foolish. However, in times of illness or its means and methods, or in choosing one of the various foods and drinks, if there is a possibility of danger, it is advisable or necessary to consult. Here, it should also be noted that Allah Almighty has encouraged and guided consultation; but out of His mercy, He has not restricted man, except in a few specific cases, so that he cannot do any matter without consultation.
Sometimes important matters arise and an experienced person knows the method of managing, controlling and resolving them, and he also knows that if he consults a person of wisdom and knowledge, he cannot tell him any other way. In this case, there is no harm if he acts without consultation.
Similarly, the order of recommendation of consultation will differ depending on the nature of the matter and the greatness and importance of the benefits and risks, and the strength and weakness of the advice. In some cases, consultation will be very important and necessary, and in some cases it will remain in the category of recommendation.
However, in those matters in which no aspect is definite according to Sharia, reason, custom, or custom, and in which there is a possibility of risks and benefits in different aspects, that is, the results are ambiguous and hidden, consultation should be made our routine. In addition to following the Sunnah, there are a thousand benefits in this. Those who are committed to knowledge and consultation are well aware of this.
Who should be consulted?
Consultation should always be sought from a person who has full insight and experience in the relevant matter; therefore, in religious matters, one should consult an expert and knowledgeable religious scholar, and for any illness or physical health, only the choice of a good doctor will be beneficial. Therefore, as the case may be, one should choose an expert and experienced in the same art; because without experience, reason alone cannot bring success, as if both reason and experience are very important for taking advice. Correct guidance cannot be obtained without each other.
The Messenger of Allah (peace and blessings of Allah be upon him) said on one occasion: “Consult those endowed with intelligence, you will be guided, and do not disobey them, otherwise you will regret it.” (Musnad al-Shahab: 673) “Consult the wise, you will succeed, and do not oppose them, otherwise you will be ashamed.” Hazrat Abdullah bin Al-Hasan, while advising his son Muhammad bin Abdullah, said: “Beware of the advice of an ignorant person, even if he is well-meaning, just as you would beware of the hostility of a wise person.” (Al-Madkhal: 4/29)
If someone lacks wisdom and experience, then they are not qualified to give advice. If they are consulted, what advice will they give first? And even if they do give advice, what is the benefit of that advice? Therefore, the condition for advice is that they must be wise, expert, and experienced. The major difference between the Islamic republicanism and the current democracy is that republicanism is related to competence and democracy is related to the majority.
The party that is elected by the majority of the people has the right to rule, even if the voters are crazy and insane. This is why the republican system is a destructive system. This system has nothing to do with reason and wisdom. Islam has based its system on republicanism, that is, a decision is made with the advice of experts, experienced and wise people. This is why the Messenger of Allah (peace and blessings of Allah be upon him) gave priority to the opinion of the two Sheikhs, Siddiq Akbar and Farooq al-Azam, over the majority of the Companions. Addressing both of them, he said: “When you two meet in consultation, I will not go against you.” (Musnad Ahmad) It turns out that mere abundance has no value in Islamic law; the power of reason and insight are important.
In order to seek advice, one should also check whether the advisor is sound in thought and opinion or not. The advice of an emotional person cannot be reliable; because the advice of such a person is not free from the possibility that he has given this opinion in anger or in the flow of emotions. Similarly, one should not seek advice from someone whose heart is not free from such crowds and thoughts that cause the mind to be disturbed and the heart to be preoccupied; because he is in a position where he cannot use his full intellect to consider all aspects of it, nor can he guide the advisor.
One should also not seek advice from someone whose interests are involved, just as if a shopkeeper were asked about buying something, he would describe many of its advantages; because he knows that his profits are hidden in the sale of this item; therefore, he keeps the weak aspects of this item a secret. The person seeking advice should choose the advisor carefully, otherwise the advice may cause harm rather than benefit.
Duties of an advisor
(1) If he has complete insight into the matter in which he is being consulted, then he should give advice, otherwise he should clearly say that he has no knowledge about it; therefore, I am not qualified to give advice, this is not a matter of insult or disrespect; rather, he will be rewarded on the basis of his sincerity and compassion, the confidence of the person taking advice will also increase and he will be convinced that he is sincere towards me. Nowadays, people have this tendency that when taking advice, whether something comes or not, they definitely give some answer or advice, this is against honesty.
(2) After careful consideration, the advisor should clearly express the direction in which his mind is inclined, without any reservation. That is, an important duty of the advisor is to give correct advice, considering it as his brother’s right. The Messenger of Allah (peace and blessings of Allah be upon him) has considered giving advice intentionally to spoil someone’s affairs or to cause someone harm as treachery and a sin. He says: “Whoever consults his brother and he advises him on an issue, and he sees that he is wise, then he has betrayed him.” (Musnad Ahmad) “Whoever consults his brother and he gives him advice that he sees as successful, then he has betrayed him.” In giving advice, he should not be concerned that if I give him this advice, his heart may break.
This is not for me. Will become angry and sad. Because after seeking advice, there is no room for giving wrong and contrary opinions to please, not any human being; rather, one should take care of Allah’s pleasure and displeasure and state the advice that comes to mind in a blunt manner. Under this, scholars and jurists have also made it clear that in giving correct advice, even if someone is being backbitten, one should tell the correct thing, according to Sharia, backbiting is permissible in these cases. For example, if a question is asked about a girl or a boy for a relationship, if there is any defect in him and you know it, then you must inform the person seeking advice and expressing the defect on this occasion is permissible; because here the issue is the development and deterioration of someone’s life.
(3) It is the responsibility of the one giving advice to keep the matter on which advice has been sought confidential and not to reveal it to the people. For example, if someone consults about a matter concerning his wife or seeks an opinion on the relationship between a girl and a boy or any other matter, it is as if it is a secret between the advisor and the one being consulted. It is possible that the one seeking advice does not want his words to reach anyone other than the advisor.
Revealing it to others will certainly hurt him and it will be a matter of betrayal. The Messenger of Allah (peace and blessings of Allah be upon him) said: “The one who is consulted is a trustee” (Tirmidhi). Among other problems today, one problem is that someone’s secret is not considered a secret. If something is known about someone, they immediately worry about making it public, and as a result, quarrels, riots, enmity, and disagreements spread. There is a need to instill the fear of Allah in hearts and create an atmosphere of unity and togetherness.
Who could be more opinionated than the Holy Prophet (PBUH); but since it was advice; therefore, he did not show any displeasure when Hazrat Barira did not accept it. This hadith is very instructive for the present era. The tendency to impose personal opinions on the common people has become common, due to which there is a flood of disorder and corruption everywhere. One should consider one’s opinion as just a minor opinion, not a verbal decision; so that the real benefit of advice can be gained.
There is no age limit in consulting
Anyone who is qualified to consult, i.e., wise, experienced, pious, etc., can consult him, whether he is young or old. There is no age limit for consulting. Sayyiduna Hazrat Umar ibn al-Khattab sometimes used to give a decision based on the opinion of Hazrat Abdullah ibn Abbas. Although there were often companions present in the assembly who were older than Hazrat Abdullah ibn Abbas in age, knowledge, and number. It turned out that there is no harm in consulting the younger ones.
Here it also became clear that if there are no elders who are qualified to consult, then at least one should consult with one’s family and relatives whom one trusts. Insha Allah, Allah Almighty will surely find a way out with the blessing of consulting the unseen. On the occasion of the Treaty of Hudaybiyah, when the Muslims were prevented from performing Umrah, the Holy Prophet (peace and blessings of Allah be upon him) ordered the Companions to take off their Ihram at this very place, but the Companions were reluctant. He consulted with Umm Salamah, the Mother of the Believers. She said: “O Messenger of Allah! These companions are overwhelmed by emotions and passions, so do not worry about their behavior and first take off your Ihram.” This advice was successful, and the companions followed him and took off their Ihram. Umm Salamah was younger than him and his wife, but he consulted her when necessary.
If there is a difference in advice
Some people consider a task better based on their intellect, knowledge, experience and art, and other people participating in the advice do not consider it better, or if there is any other such difference, then it should be seen which opinion is in accordance with or closer to the Quran and Sunnah, and that should be followed. Minority or majority has no value in Shariah, and the deficiency or excess of individuals should not be kept in mind, writes Allama Qurtubi. “And the Shura is built on differences of opinion, and the Counselor looks at that which is contrary to it, and looks at the words that are close to it.” The Book and the Sunnah are possible, so Allah, the Exalted, guides him to whatever He wills of him. (Qurtubi: 4/162).
Giving advice without asking
It is not good to give advice without asking for it, the Prophet says: Do not waste your sympathy on the incompetent. Whoever does not give your opinion, then ignore him! (The Importance of Advice in Islam, page 107); However, if the advisor believes that a person can be destroyed by following the wrong path and is sure that if he remains silent, he will be destroyed and ruined, then it becomes necessary to express his opinion more than himself and show the right path, just as the desire for guardianship and government is prohibited; but Sayyiduna Hazrat Yusuf (peace be upon him) had sought the government of Egypt; because reform was possible there in this way.
Trust in Allah
Allah Almighty ordered consultation, and it was also said that one should have trust and confidence in Allah regarding whatever aspect is adopted after consultation; because advice is related to planning, and planning always prevails over planning, the opinions of intellectuals, intellectuals, and experts in the arts do not necessarily mean that they are correct, fruitful, or productive. All things are in the power of Allah Almighty. Therefore, it is the duty of a Muslim to act on the advice after taking it, believing and trusting in the power of Allah Almighty.
