The Quranic Foundation
The community characteristic: “And those who have responded to their lord and established prayer and whose affair is [determined by] consultation (shura) among themselves, and from what We have provided them, they spend.” (42:38) — This verse describes the believing community by four characteristics: responding to Allah, establishing prayer, conducting affairs by mutual consultation, and giving from what Allah provides. Shura appears here alongside salat and sadaqah — it is a religious obligation, not merely a political technique.
The prophetic command: “So pardon them and ask forgiveness for them and consult them in the matter (wa shawirhum fil-amr).” (3:159) — After the Battle of Uhud, where the Prophet (SAW) had consulted his Companions, and they gave advice that led to a painful defeat (insisting on fighting outside Medina, against the Prophet’s preference), Allah still commanded: continue consulting. This is remarkable — the consultation led to a worse outcome than the alternative would have, yet Allah reaffirmed its principle. Why? Because consultation is not valued only when it produces optimal outcomes; it is valued as a structural feature of community life that affirms the dignity and participation of community members.
The Prophet’s Practice of Shura
The Prophet (SAW) consulted his Companions extensively — on military matters, social matters, and communal decisions:
The Battle of Badr: The Prophet (SAW) consulted on the formation, strategy, and whether to engage the Quraysh caravan. The Companions’ eagerness determined the decision to engage.
The Battle of Uhud: Against his own preference, the Prophet (SAW) followed the majority’s advice to fight outside Medina — demonstrating that he actually implemented consultation, not just performed it symbolically.
The Treaty of Hudaybiya: The Prophet (SAW) consulted his companions extensively throughout the negotiations, though the final treaty terms caused significant controversy. He explained his reasoning but heard their concerns.
Aisha (RA): The Prophet (SAW) consulted Aisha and other wives. This extended consultation to women — establishing precedent for women’s inclusion in community deliberation.
The Historical Caliphate and Shura
Abu Bakr (RA): Selected through an emergent consultation (shura) at Saqifah among the leading Companions after the Prophet’s death. The process was imperfect and disputed, but the principle of selection through community consensus was established.
Umar (RA): Appointed by Abu Bakr’s explicit designation, but Umar established a council (shura) of six senior Companions to select his successor from among themselves after his death — attempting to institutionalize the consultative process.
Uthman (RA): Selected by Abd al-Rahman ibn Awf’s extensive consultation process among the six council members and the community, after Uthman pledged to follow the Quran, the Prophet’s Sunnah, and the practice of the previous two caliphs.
Ali (RA): Selected through the acclamation of the remaining Companions in Medina — though Muawiyah and others challenged this process. The subsequent civil war was in large part a dispute about legitimate authority and the proper application of shura.
The dynastic transition: When Muawiyah (RA) appointed his son Yazid as successor, establishing hereditary rule, this represented a departure from shura — the community was not consulted. Many Companions and scholars criticized this transition. The Bohra tradition, rooted in the Ismaili position, holds that the Imam’s designation of his successor (nass) represents a divinely guided alternative to elected shura.
Shura in Contemporary Islamic Thought
The democracy question: Contemporary Islamic scholars debate whether shura implies democracy. Key positions:
- Shura as democracy: Some scholars (Rashid Rida, Muhammad Asad) argue that shura is the Islamic basis for representative democracy — the community’s consultation in governance naturally implies elected representatives accountable to their constituents.
- Shura as bounded consultation: Other scholars hold that shura operates within the framework of Sharia — the community can consult on implementation and interpretation but cannot vote to override divine law.
- Shura as specialized council: The classical scholars typically envisioned shura as a council of qualified scholars (ahl al-hall wa’l-‘aqd) — those who have the knowledge to “loose and bind” decisions — not a universal franchise.
Contemporary applications: Islamic organizations, mosques, community institutions, and families that practice genuine mutual consultation embody shura in miniature — the principle applies at every scale of community life.
Shura in the Bohra Framework
The Dawoodi Bohra tradition holds that the Da’i al-Mutlaq’s authority derives from the Imam’s designation (nass) — a divinely guided chain of appointment that is not subject to community vote. In this framework, the community’s consultation is still valued within the da’wa structure, but ultimate authority in religious matters flows from the Imam’s guidance through the Da’i.
Within this framework, the Bohra community maintains consultative structures for community management, charitable works, and social affairs. The principle of shura is expressed in the community’s collective participation in the da’wa’s work, even if the ultimate religious authority is hierarchical.
See also: Imamah, Dai Al Mutlaq Institution, Tayyibi Dawat, Sitr And Zuhur, Tawhid Divine Unity, Five Pillars Of Islam