The Holy Quran with Five Volume Commentary (Vol 2) — Page 141
PT. 4 ĀL-E-‘IMRĀN would have left him long ago. Thus their continuing to remain with him falsified their accusation and proved that the Prophet's treatment of them was very kind and that in conformity with the divine command (see also 42:39) he used to consult them regarding affairs of State, with the result that many of them afterwards repented of their deeds and became sincere Muslims. The injunction about consultation contained in the present verse, although general in application, refers to the hypocrites of Medina in particular. It may be noted that Islam stands alone in including the institution of مشورة (consultation) among its fundamental principles. It lays down as a rule that both the Prophet and his Successors should, whenever necessary, consult their followers in important affairs of the State. A religion claiming to be universal is bound to contain such a teaching; for persons of different classes and different communities continue to enter its fold, and if they are consulted in matters of moment, it is calculated not only to add to their experience and practical wisdom, but also to increase and keep alive their interest in the affairs of the State. This is why the Holy Prophet used to consult his followers on all important matters, as he did before the Battles of Badr, Uhud, and Aḥzāb, and also when a false accusation was brought against his wife, 'A'ishah. Baihaqi reports: "Certainly Allah and His Messenger did not stand in need of the advice of anybody, but God has made it 581 CH. 3 (the seeking of advice) a source of mercy for men. Those who hold consultation will not stray away from the path of rectitude, while those who do not are liable to do so. " Abu Hurairah says: "The Holy Prophet was most solicitous in consulting others in all matters of importance" (Manthūr, ii. 90). 'Umar, the Second Successor of the Holy Prophet is reported to have There is no". . لا خلافة الا بالمشورة :said Khilafat without consultation" (Izālatul-Khifā' 'an Khilafatul- Khulafa'). Thus the holding of matters of consultation in consequence is an important injunction of Islam and is binding on both spiritual and temporal chiefs, though they are not bound to accept that consultation as the words, when thou art determined, then put thy trust in Allah, show. The Khalifah must seek the advice of leading Muslims, but the final decision always rests with him. He is not bound to accept, in full or in part, the advice tendered to him by a majority of them. This view has ever been held by the main body of Muslims throughout the centuries and finds ample support in the sayings of the Holy Prophet as well as in his practice and in that of his rightly-guided successors. The objection, that if the Khalifah is not bound to act upon the advice of the majority what is the use of his seeking advice, or of others offering it, is unwise and beside the point. The verse gives to the Khalifah the right to reject advice if he is convinced that