Verse of Mashwara
 | |
| Verse's Information | |
|---|---|
| Name | The Verse of Mashwara |
| Sura | Al Imran |
| Verse | 159 |
| Juz' | 4 |
| Content Information | |
| Cause of Revelation | Confirmation of the Prophet's practice in the Battle of Uhud regarding consultation with the companions |
| Place of Revelation | Medina |
| Topic | Ethical |
| About | General pardon, the necessity of consulting in public and governmental affairs, and trust in God |
| Related Verses | Qur'an 42:38, Qur'an 2:233 |
The verse of Mashwara (Arabic: آية المُشاوِرة; lit: consultation) (Qur'an 3:159) highlights the role of the Prophet’s (s) good morals in attracting Muslims and commands him to consult with the people. This verse is believed to have been revealed to confirm the Prophet’s (s) practice of consulting with his companions during the Battle of Uhud.
The exegetes have enumerated the benefits of consultation in the interpretation of the Verse of Consultation, including raising the level of people’s thinking, fostering a sense of responsibility in them regarding community affairs, selecting the best opinion, reforming the people, and honoring them.
According to the exegetes, the Prophet’s (s) consultation with the people pertains to the public and executive affairs of the community and how to implement the Divine laws, not regarding what is lawful and unlawful by God, as the Divine laws originate from revelation and are derived from the Qur'an and the Tradition.
Some Islamic thinkers consider the Quran’s teachings on consultation the most suitable method for establishing an Islamic government.
An Overview, Text, and Translation
Qur'an 3:159 is introduced as the Verse of Consultation.[1] However, in addition to this verse,[2] the commentators have also discussed the issue of consultation and its importance in Qur'an 42:38.[3] In the Verse of Consultation, in addition to reminding of the Prophet’s (s) good morals, three general commands are issued: general pardon, consultation with the people, and trust in God.[4] The recommendation for consultation in this verse is presented within a set of ethical instructions. According to Ayatollah Makarim Shirazi, in the Verse of Consultation, God refers to the Prophet's (s) gentleness, which attracted Muslims, and asks him to forgive the wrongdoers of the Battle of Uhud, seek forgiveness for the martyrs of the battle, and also consult with Muslims in matters.[5]
Religious scholars believe that the verses on consultation led to the expansion of consultation in society, and all people participated in decision-making processes. They say that these verses address the governmental status of the Prophet (s) rather than his prophetic role, as prophethood involves a direct relationship with God and not with the creation, while consultation is a positive trait of governance, even if an infallible person is at its helm.[6]
| “ | فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ ۖ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ
|
” |
| — Qur'an 3:159 | ||
Occasion of Revelation
The revelation of Qur'an 3:159 is considered related to the defeat of the Muslims in the Battle of Uhud.[7] According to the interpretation in Tafsir Nimuna, before the Battle of Uhud, the Prophet's (s) opinion, along with some of the Muslims, was to fight inside Medina, but he (s) respected the majority’s view and went out of the city to fight the polytheists. After the defeat, some believed that not following the Prophet's (s) opinion was the cause of the defeat, and he (s) should no longer consult with the Muslims. For this reason, this verse was revealed to respond to this thought and command the Prophet (s) to continue consulting with them.[8]
The Prophet's (s) Gentleness as a Factor in Attracting People to Islam
According to 'Allama Tabataba'i, although the addressee of the verse on consultation is the Messenger of Allah (s), in reality, God is addressing all Muslims and stating that the Prophet's (s) leniency in dealing with them and his forgiveness of their mistakes is a mercy from God towards Muslims; for it is He who has made the Prophet (s) gentle and good-natured.[9] According to Fadl b. Hasan Tabrisi, the result of the Prophet's (s) gentleness was the attraction of people to Islam, and in contrast, God warns the Prophet (s) that if he (s) were hard-hearted and oppressive, people would scatter away from him.[10]
Importance of Consultation
Exegetes have enumerated the benefits of consultation mentioned in the verses of Mashwara, including raising the level of people's thinking and their sense of responsibility, selecting the best opinion, encouraging participation in the community's public affairs, reforming individuals and imbuing them with good morals, and honoring the people.[11]
The emphasis of the Qur'an on conducting affairs through consultation is attributed to the fact that no matter how intellectually strong a person may be, they will still view one or a few aspects of the issues and remain oblivious to other dimensions. It has also been stated that in the verses related to the importance of consultation, this practice is considered a permanent program, as even the Prophet (s), despite his connection to the source of revelation, would consult with Muslims on executive matters and sometimes prioritized their opinions over his own.[12]
'Allama Tabataba'i considers Qur'an 3:159 to be an endorsement of the Prophet's (s) practice, indicating that his actions were based on the command of God and that God was pleased with his work.[13]
Scope of the Prophet's (s) Consultation
Exegetes have considered that the Prophet's (s) consultation with the people was limited to public and executive matters of the community,[14] matters related to the fate of the community, the public interest, and the implementation of Divine laws.[15] They have stated that his consultation did not apply to what is lawful and unlawful in God's commands[16] and religious matters,[17] as these laws come from revelation, are derived from the Qur'an and the Tradition, and are related to God's legislative authority.[18]
Exegetes such as Sadiqi Tihrani and Makarim Shirazi consider consultation in the matter of caliphate to be invalid, as they believe that a specific decree has been revealed by God regarding this issue, and with the designation of the Prophet's (s) successor and caliph through revelation, there is no room left for consultation.[19] Some Sunni commentators, such as Zamakhshari, have placed the issue of caliphate within the realm of consultation, citing the statement of 'Umar b. Khattab that "the caliphate is a matter of consultation".[20]
The Prophet's (s) Adherence to the Result of Consultation in Final Decision-making
Some believe that the Prophet (s) was commanded to consult due to the respect for the personality of Muslims. They argue that the ultimate decision-maker, as stated in the verse, is the Prophet (s), and he (s) is not required to follow the results of the consultation. In response to the statement that the Prophet (s) is introduced as the ultimate decision-maker at the end of the verse, it does not mean that he (s) should consult with the people and then disregard their opinions. This would be inconsistent with the purpose of the verse and would lead to disrespect for public opinion, consequently causing disapproval among Muslims and result in the opposite effect. Furthermore, the Prophet's (s) conduct has shown that even when he (s) saw the collective opinion differing from his own, he (s) still acted according to the collective view to reinforce the principle of consultation.[21]
According to the contemporary exegete Sayyid Mahmud Taliqani, the final decision-making authority, after consultation and awareness of others' opinions, has been entrusted to the ruler; with this explanation that to examine and study the various aspects of social issues, the ruler must reach a consensus through collective deliberation; however, when it comes to the decision-making stage if a resolute decision is not made and there is hesitation, the affairs will descend into chaos.[22]
Formation of a Government based on the Consultative Teachings of the Qur'an
According to some Islamic thinkers, including Sayyid Mahmud Taliqani and Rashid Rida, the teachings of the Qur'an on consultation are considered the most suitable content for establishing an Islamic government in the modern era, which can put an end to the crises of the Islamic society.[23] Taliqani, citing Qur'an 3:159, Qur'an 42:38, and Qur'an 2:233, believes that since the Qur'an establishes consultation as a principle even in small family matters, every house should serve as a center for consultation, and this should extend to the administration of society or the country.[24] According to Taliqani, a consultative system negates despotism on the one hand and aligns with democracy on the other. He even argues that democracy only emphasizes material aspects, while the Islamic consultative system, considering humans as the vicegerent of God, envisages great human ideals for him in the light of revelation.[25]
Notes
- ↑ Makārim Shīrāzī, Payām-i Qurʾān, vol. 10, p. 87-88.
- ↑ Mughnīya, Tafsīr al-Kāshif, vol. 2, p. 189; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 3, p. 142-148.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 18, p. 63.
- ↑ Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, vol. 3, p. 309.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 3, p. 140-143.
- ↑ The Role of Consultation and Participation in Decision-Making: A Historical and Comparative Perspective (Persian).
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 56; Mughnīya, Tafsīr al-Kāshif, vol. 2, p. 188; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 3, p. 140.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 3, p. 143.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 56.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 869.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 869; Sabziwārī, Mawāhib al-Raḥmān, vol. 7, p. 9; Ṭayyib, Aṭyab al-bayān, vol. 3, p. 409; Qirāʾatī, Tafsīr-i nūr, vol. 2, p. 184-185.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 20, p. 462-463.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 56.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 57.
- ↑ Mughnīya, Tafsīr al-Kāshif, vol. 6, p. 529.
- ↑ Mughnīya, Tafsīr al-Kāshif, vol. 6, p. 529.
- ↑ Sabziwārī, Mawāhib al-Raḥmān, vol. 7, p. 8.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 57; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 20, p. 463.
- ↑ Ṣādiqī Tihrānī, al-furqān, vol. 6, p. 61-62; Makārim Shīrāzī, Payām-i Qurʾān, vol. 10, p. 89.
- ↑ Zamakhsharī, Tafsīr al-kashshāf, vol. 4, p. 229.
- ↑ Makārim Shīrāzī, Payām-i Qurʾān, vol. 10, p. 88.
- ↑ Ṭaliqānī, Partuwī az Qurʾān, vol. 5, p. 398.
- ↑ Khān Muḥammadī & Jaʿfarī, Jāygāh-i Shūrā dar ḥukūmat-i islāmī, p. 23.
- ↑ Ṭaliqānī, Maḥmūd. Tabiyin-i Risālat, p. 158.
- ↑ Khān Muḥammadī & Jaʿfarī, Jāygāh-i Shūrā dar ḥukūmat-i islāmī, p. 32-33.
References
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- Makārim Shīrāzī, Nāṣir. Payām-i Qurʾān. Qom: Madrasat Amīr al-Muʾminīn (a), 1368 Sh.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1371 Sh.
- Mughnīya, Muḥammad Jawād al-. Tafsīr al-Kāshif. Tehran: Dār al-Kutub al-Islāmiyya, 1424 AH.
- Qirāʾatī, Muḥsin. Tafsīr-i nūr. Tehran: Markaz-i Farhangī-yi Darshā-yi az Qurʾān, 1382 Sh.
- Riḍāʾī Iṣfahānī, Muḥammad Alī. Tafsīr-i Qurʾān-i mihr. Qom: Pazhūhishha-yi Tafsīr wa ʿulūm-i Qurʾān, 1387 Sh.
- Sabziwārī, Sayyid Abd al-Aʿlā. Mawāhib al-Raḥmān. Beirut: Muʾassisat Ahl al-Bayt (a), 1409 AH.
- Ṣādiqī Tihrānī, Muḥammad. Al-furqān fī tafsīr al-Qurʾān. Qom: Farhang-i Islāmī, 1365 Sh.
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
- Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran: Intishārāt-i Nāṣir Khusraw, 1372 Sh.
- Ṭaliqānī, Maḥmūd. Partuwī az Qurʾān. Tehran: Shirkat-i Sahāmī-yi Intishār, 1362 Sh.
- Ṭaliqānī, Maḥmūd. Tabiyin-i Risālat barāyi Qiyām bi Qisṭ. Tehran: Shirkat-i Sahāmī-yi Intishār, 1360 Sh.
- Ṭayyib, ʿAbd al-Ḥusayn. Aṭyab al-bayān fi tafsīr al-Qurʾān. Tehran: Intishārāt-i Islām, 1378 Sh.
- Zamakhsharī, Maḥmūd b. ʿUmar al-. Tafsīr al-kashshāf. [n.p]: [n.n], [n.d].
- نقش مشورت و مشارکت در فرایند تصمیم سازی با نگاهی تاریخی و تطبیقی (The Role of Consultation and Participation in Decision-Making: A Historical and Comparative Perspective. (Persian)) Accessed: 2024/12/16.