Commentary on Imam Sajjad’s (AS) Treaties of Right By Mohammad Sobhanie.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
وَأمّــــــــــــا حَقُّ المُسْتَشِيرِ، فَإنْ حَضَرَكَ لَهُ وَجْهُ رَأْىٍ جَهَدْتَ لَهُ فِي النَّصِيحَـــــــــةِ، وَأَشَرْتَ عَلَيهِ بمَا تَعْلَمُ أَنَّكَ لَوْ كُنْتَ مَكَانهُ عَمِلْتَ بهِ، وَذَلِكَ لِيَكُنْ مِنْكَ فِي رَحْمَةٍ وَلِينٍ، فَإنَّ اللِّينَ يُؤْنِسُ الْوَحْشَةَ وَإنَّ الْغِلْظَ يُوحِشُ مَوضِعَ الأنْسِ. وَإنْ لَمْ يَحْضُرْكَ لَهُ رَأيٌ وَعَرَفْتَ لَهُ مَنْ تثِقُ برَأيِهِ وَترْضَى بهِ لِنَفْسِكَ دَلَلْتَهُ عَلَيْهِ وَأَرْشَدتَهُ إلَيْهِ، فَكُنْتَ لَمْ تَـــــــــــــألُهُ خَيرًا وَلَمْ تَدَّخِرْهُ نُصْحاً. ولا حَوْلَ ولا قُوَّةَ إلا باللهِ.
The Right of a Consultee [1]
Translation: The person consulting you has the right to receive advice in good faith if you have a well-considered solution. Offer guidance that you would choose if you were in their position. It’s essential to advise with compassion and calmness, as this can help alleviate the consultee’s anxiety. On the other hand, delivering advice with apprehension can transform the consultee’s sense of peace into nervousness.
If you cannot offer a good solution but know a consultant you trust and would choose for yourself, then guide the consultee to that counselor. In this case, you did not withhold any support or good advice from them. And there is no power but in God.
Commentary: A reliable approach to making sound decisions is to seek guidance from knowledgeable, empathetic, and honest individuals. This perspective aligns with the teachings of the Quran, the traditions of the Prophet (PBUH), and the wisdom of the Ahlul-Bayt (AS).
Verse/Ayah 42:38 (Surah Ash-Shura) praises the believers who conduct their affairs by mutual consultation (وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ).[2]
Imam Ali (AS) said: “He who acts solely according to his own opinion will perish, and he who consults other people benefits from their wisdom.” [3]
The Arabic text of the Hadith is:
وَمَنِ اسْتَبَدَّ بِرَأْيِهِ هَلَكَ، وَمَنْ شَاوَرَ الرِّجَالَ شَارَكَهَا فِي عُقُولِهَا.
Imam Sajjad (AS) outlined the rights of a person seeking advice as follows.
- If the counselor has a good idea, he should share it with the consultee in a caring manner. The counselor should propose a solution that he would consider if he were in the consultee’s situation.
- The counselor should speak calmly and use words that alleviate the consultee’s anxiety, while also instilling hope and confidence in managing the problem.
- If a counselor lacks good ideas but knows someone trustworthy whose opinion he values, he should refer the consultee to that person.
Examples of the Prophet’s (PBUH) Consultation [4]: The significance of consultation in Islam is highlighted in Verse 3:159 (Aal-e-Imran), where God instructs the Prophet (PBUH) to confer with people regarding the affairs of his community before making a final decision.”[5, 6], The Verse reads: [7]
… وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾
3:159 … and consult them in the affairs. And when you have decided, then rely upon Allah (SWT). Indeed, Allah (SWT) loves those who rely (on God).
The primary goal of a consultation is to evaluate various ideas and identify the best solution with the fewest flaws compared to other options. However, the Prophet (PBUH) and the Imams (AS) possessed great wisdom and were connected to Divine Knowledge, meaning they did not require guidance from others in terms of knowledge and insight. So, why did God instruct the Prophet (PBUH) to consult with people?
First: The primary objective of the Prophet (PBUH) was to instil a spirit of consultation within the Islamic Ummah. This initiative raises awareness among Muslims about the importance of seeking advice and incorporating it into their daily lives.
Second: The Prophet (PBUH) aimed to develop critical thinking skills and improve decision-making processes among his companions, helping them identify the best possible solutions.
Third: Prophet’s (PBUH) consultation with his companions allowed the Prophet (PBUH) to recognize the virtues of his companions, such as loyalty, bravery, and wisdom.
It is important to note that the Prophet (PBUH) did not seek the opinions of his companions on matters for which God had provided clear instructions. For example, Allah (SWT) mandated Jihad, so the Prophet (PBUH) did not consult his companions on whether to fight or surrender to the enemy. Instead, he sought their input on tactical decisions, such as whether to confront the enemy within the city or at its outskirts.
Historical sources recount that during the Battle of Badr, when the Holy Prophet (PBUH) camped behind the well waters area, Hubab bin Mundhir approached him and asked, “Was this decision made based on Divine Revelation, or was it your own opinion?” The Prophet (PBUH) replied: “That was my opinion.”
Hubab then suggested: “I think we should position ourselves in front of the well water to ensure we do not lose access to it in case of a retreat.” The Prophet (PBUH) approved this proposal and adjusted the troops’ location accordingly.
In the Battle of Uhud, the Prophet (PBUH) followed the majority’s opinion and chose to leave the city rather than remain and fight within the city of Madinah. In the Battle of the Trench, the Prophet (PBUH) consulted Salman Farsi and valued his opinion. The Prophet (PBUH) followed Salman’s advice and dug a trench around Madinah, defending the city from the inside.
Characteristics of a Good Consoler: The Imam Ali (AS) advised Malik Ashtar to avoid consulting those who are stingy, cowardly, or greedy. A stingy person discourages generosity by instilling a fear of poverty. A coward prevents bold actions from being taken. A greedy individual makes wealth accumulation seem appealing, even if it involves unethical means. [8],[9]
The text of Hadith is:
وَلاَ تُدْخِلَنَّ فِي مَشُورَتِكَ بَخِيلاً يَعْدِلُ بِكَ عَنِ الْفَضْلِ، وَيَعِدُكَ الْفَقْرَ، وَلاَ جَبَاناً يُضعِّفُكَ عَنِ الاْمُورِ، وَلاَ حَرِيصاً يُزَيِّنُ لَكَ الشَّرَهَ بِالْجَوْرِ، فَإِنَّ الْبُخْلَ وَالْجُبْنَ وَالْحِرْصَ غَرَائِزُ شَتَّى يَجْمَعُهَا سُوءُ الظَّنِّ بِاللهِ.
Avoid seeking advice from a miser who would discourage your generosity and warn you against being generous out of fear of poverty. Also, refrain from consulting a coward who might make you doubt your ability to handle your affairs, or a greedy person who justifies acquiring wealth through dishonest means. This is because miserliness, cowardice, and greed are negative traits that bring together an unfavorable opinion about Allah (SWT).
Istikharah: Some people turn to Istikharah for guidance in every situation, but it is important to understand that Istikharah should be used as a last resort in the decision-making process. Initially, a person should try to solve the problem using their reasoning. If they find themselves stuck, they should seek advice from knowledgeable individuals. If these two approaches do not lead to a solution, the individual can then turn to God for guidance through God’s Book. It is essential to remember that anyone who seeks God’s Guidance will surely receive it.
Note:
[1] A person who seeks a consultation
[2] (وَأَمْرُهُمْ) and their affairs (شُورَىٰ) are conducted by consultation (بَيْنَهُمْ) among them
[3] https://al-islam.org/nahjul-balagha-part-2-letters-and-sayings/selections-sayings-and-preaching-amir-al-muminin-ali#hadith-n-161
[4] https://www.islamquest.net/fa/archive/fa22014
[5] https://lib.eshia.ir/11025/12/44 (إِنَ رَسُولَ اللَّهِ(ص) کَانَ یَسْتَشِیرُ أَصْحَابَهُ ثُمَّ یَعْزِمُ عَلَى مَا یُرِید)
[6] Imam Reza (AS) commented on this practice, stating: “The Messenger of God (SAWA) would consult with his companions about matters and then he made the final decision.”[6] The Arabic text of the hadith is as follows:
إِنَ رَسُولَ اللَّهِ(ص) کَانَ یَسْتَشِیرُ أَصْحَابَهُ ثُمَّ یَعْزِمُ عَلَى مَا یُرِی
[7] Aal-e-Imran, 3:159
[8] https://ahlolbait.com/content/11564/(ترجمه-و-شرح-نامه-53-نهج-البلاغه-عهدنامه-مالک-اشتر؛-بخش-هفتم-مشورت-صحیح)
[9] https://al-islam.org/nahjul-balagha-part-2-letters-and-sayings/letter-53-order-malik-al-ashtar
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