Consultation is Necessary in Government — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Consultation is Necessary in Government.
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: XII – First Era of Life in Madinah Comes to an End and the Islamic System of Government
Pages: Book pp. 537–539 (PDF pp. 561–563)
Navigation: Book Table of Contents | « Previous: [True Right of Government Rests with the Majority and Reaches Individuals Through Democracy] | Next: [How was the Khilafat of Hadrat ‘Umar (ra) and Hadrat ‘Uthman (ra) Established?] »
Historical Account
Islām stipulates the following fundamental teaching to guide those people who are elected as rulers according to the recommendation of the people:
government with the consultation of the people. Thus, Allāh the Exalted even addresses the Holy Prophetsa himself saying:
“O Prophet, consult the people in matters of administration; but when you have decided after consultation, then put your trust in Allāh.”
[Āl-e-‘Imrān (3:160)]
According to Qur’ānic idiom, this instruction is not only limited to the Holy Prophetsa, but also applies to his Khulafā’ and followers.
In summary, as far as the system of government is concerned, Islām only presents two fundamental principles. Firstly, that the right to rule equally belongs to all the people, and in such a case, they should elect the best person from among themselves as their Amīr. Secondly, anyone who becomes an Amīr and takes charge of government, is obliged to fulfil his trust with justice and equity, and to discharge all the important responsibilities associated with politics and government with the consultation of the people. In other words, in the matter of sovereignty, Islām has absolutely prohibited a hereditary system. Furthermore, Islām has also forbidden that a ruler should lead a despotic and autocratic system of government. However, even in the current era, as the power of veto, etc., is generally accepted, in exceptional circumstances, Islām has afforded an Amīr the power to reject a proposal made by the majority if he deems necessary. However, either way, in light of the Islāmic Sharī‘at, an Amīr has been ordered not to settle any important matter without first seeking counsel. This was to such an extent, that Ḥaḍrat ‘Umarra, who was the second Khalīfah of the Holy Prophetsa and was considered a great expert in Islāmic politics states:
[Āl-e-‘Imrān (3:160)]
ِلَا خِ لَافَةَ اِلَّابِالْمَشْ وَرَة
“No Islāmic government can be accepted as being lawful without a system of consultation.”
[Izālatul-Khifā’i ‘An Khilāfatil-Khulafā’ Muṣannaf Ibni Abī Shaibah, Part 8, p. 570, Kitābul-Maghāzī, Bābu Mā Jā’a Fī Khilāfati Abī Bakrin….., Dārul-Fikr, Beirut, Lebanon]539
These are the fundamental principles which Islām has instituted with relation to the Islāmic system of government. However, as mentioned above, except for basic rules, Islām has not interfered in the intricate details of this issue. For example, Islām has not given any specific instruction with regards to questions which relate to the exact manner in which the elections of an Amīr or President should take place; or the principles upon which the consultative body should be formulated; or the method an Amīr should employ in order to ascertain the public opinion with respect to matters of national importance after he has been elected; the kinds of issues which should be put up for consultation and the secondary details relevant to the system of government, etc. These questions and other details of this nature have been left open for every country, nation and era.
How was the Khilāfat of Ḥaḍrat ‘Umarra and Ḥaḍrat ‘Uthmānra Established?
At this instance the doubt may arise in someone’s heart that if in light of the Islāmic teaching, an Amīr or Khalīfah must be appointed by consultation and election, why then was Ḥaḍrat ‘Umarra, the second Khalīfah, not appointed in this manner? As a matter of fact, he was appointed by Ḥaḍrat Abū Bakrra, the first Khalīfah himself. Furthermore, why was the appointment of Ḥaḍrat ‘Uthmānra, the third Khalīfah, not done so by public opinion? Instead, Ḥaḍrat ‘Umarra limited this right to six or seven Companions. Finally, why is it that the Amīrs of the Banū Umayyah and Banū ‘Abbās, etc., would always appoint their own successors, who were generally sons, or close relatives? At times, they would even decide that after them, such and such person would be the Amīr, then so and so and then so and so! In their era, why is it that consultation and elections never took place for the appointment of an Amīr?
In order to clarify this doubt, firstly we take up the question which relates to the Khilāfat of Ḥaḍrat ‘Umarra. It should be known that undoubtedly, in the establishment of Khilāfat and leadership, consultation and elections are necessary. However, as we have already mentioned above, as far as the nature of this method of consultation and election, and its details are concerned, Islām has not imposed any specific conditions or limitations. In fact, Islām has left secondary questions of this nature open to be decided by differing circumstances and it is obvious that consultation and election can take on different forms at various times. On this basis, if one contemplates, in
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: XII – First Era of Life in Madinah Comes to an End and the Islamic System of Government | Navigation: « Previous: [True Right of Government Rests with the Majority and Reaches Individuals Through Democracy] | Next: [How was the Khilafat of Hadrat ‘Umar (ra) and Hadrat ‘Uthman (ra) Established?] »