Consultation and counsel in Islam hold great importance in strengthening social relationships and managing the affairs of society. However, it must be understood that if the principles and foundations of consultation are properly observed, consultation can resolve difficulties. Otherwise, if these principles are neglected and its various dimensions are not taken into account, not only will no problems be solved, but new difficulties may also arise.
For this reason, in order to understand and grasp the principles and foundations of consultation, one must turn to authentic sources, so as not to fall into consultation with the unqualified, the foolish, or even enemies.
It should also be noted that in the matter of consultation, time and place are influential and effective factors. To understand these aspects, as well as the various criteria of consultation, one must turn to one of the greatest divine models, Imam Ali (AS), and extract the principles and foundations of consultation from his words.
The Importance and Necessity of Consultation
In explaining the importance of consultation, it must be said that very few important matters can be properly accomplished without seeking advice. Consultation and seeking opinions are among the obvious and essential principles of the true religion of Islam. They not only play a constructive role, but also protect against errors, losses, and deviations.
When Imam Ali (AS), who is truly in no need of consulting others, seeks the opinions of others for the education and upbringing of his community[1], values this practice, and regards the expression of opinions as the undeniable right of others, and openly declares: “Do not refrain from speaking the truth or expressing a just opinion”.[2]
Who, then, can consider himself free from this need? Therefore, no one is exempt from this principle, even if he is more knowledgeable than others, as stated in a saying of Imam Ali (AS): “The wise person is never independent of consultation”.[3]
The Benefits of Consultation
Consultation has many virtues and brings numerous blessings, provided that its principles and foundations are well understood and properly applied.
1. Consultation Is the Best Support
In the culture of the school of Imam Ali (AS), testing one’s views and benefiting from diverse opinions are considered extremely valuable and a source of reassurance in the pursuit of understanding the truth: “There is no support more firm than consultation”.[4]
2. Consultation Is a Source of Growth and Righteousness
Regardless of the level of knowledge and wisdom a person may possess, he inevitably needs to exchange views with others in order to benefit from their experiences, resolve matters, and smooth the path of growth and righteousness before him. Imam Ali (AS) states in this regard: “Seeking consultation is itself guidance”.[5]
That is, seeking advice guides people toward the correct path in reaching their desired goals.
3. Consultation Prevents Error and Regret
If the principles and foundations of consultation are observed and consultation is conducted in accordance with Islamic standards, one can confidently attain the desired outcome and, in this process, remain safe from destruction and misguidance. Imam Ali (AS) says: “Whoever seeks what is good does not become confused, and whoever seeks consultation does not regret it”.[6]
From the meaning of these words, it is understood that one cannot consult just anyone or seek opinions from every individual, except those who are known for knowledge, insight, wisdom, experience, justice, piety, and goodwill.
Clearly, if this set of virtues is present among the members of a consultative body, and the principles and foundations of consultation are fully observed, the consultation will certainly be successful and effective.
4. All Good and Blessing Lie in Consultation
Another benefit of consultation emphasized in the words of that great Imam (AS) is the goodness and blessing inherent in consultation. When manifested in practice, it frees a person from confusion and bewilderment and leads him to his desired destination: “All goodness lies in consultation and in acting upon the words of a sincere adviser”.[7]
Encouragement to Consultation
In addition to the explicit verses of the Holy Quran concerning council and consultation and the encouragement toward it, this vital matter has been repeatedly emphasized in the enlightening teachings of the religious leaders, along with the necessity of observing the principles and foundations of consultation. As Imam Ali (AS) said: “Consult before you decide to undertake an action”.[8]
And he also stated: “People are encouraged to consult, because the opinion of the one consulted is sincere (free from personal motives), whereas the opinion of the one seeking consultation is mixed with desire (personal inclinations and motives)”.[9]
Usually, when a person consults someone else, he already thinks in his own interest and shows an inclination toward it. However, the person being consulted, since he has no prior mental attachment to the issue, cannot pursue a particular personal aim and will certainly offer an opinion that is rational, unbiased, and free from suspicion, an opinion closer to what is correct.
Understanding the Human Dimension of Consultation
Seeking consultation and giving consultation have their own ethics and manners. By recognizing and carefully observing them, the path to achieving the desired outcome becomes smooth. The question here is: with whom is consultation permissible, and with whom is it impermissible?
In the Alid tradition, seeking opinions from individuals adorned with human virtues is encouraged, while consulting those tainted by moral vices is prohibited. By presenting and analyzing the characteristics of both groups, the human understanding of consultation from the perspective of Imam Ali (AS) becomes clear.
Permissibility of Consulting Qualified Individuals
In the precious words of Imam Ali (AS), there is frequent encouragement to consult those who possess knowledge, insight, discernment, piety, trustworthiness, wisdom, and goodwill. Specifically, this includes the wise, the God-fearing, the experienced, the farsighted, the thoughtful, and the learned.
1. Consulting the Wise
Consulting the wise is a sign of farsightedness. It not only leads to the growth and advancement of the one seeking advice, but also protects him from error and slipping. Wisdom, according to the Infallible Imam (AS), is the foundation of human character, and intelligence, understanding, and knowledge all spring from it.[10]
Based on the noble words of Imam Ali (AS), the effective role of wisdom in consultation can be understood: “Consult the wise so that you may remain safe from error and regret”.[11] “Whoever consults the wise gains illumination from the light of their wisdom”.[12]
2. Consulting the God-Fearing
Another group whose consultation is recommended consists of those known for piety and fear of God. In addition to wisdom, which is the primary distinguishing feature of human beings and whose role in giving advice is evident, piety enables consultation to proceed along a sound path.
Through it, matters can be resolved and one can remain protected from all deviation. Imam Ali (AS) says in this regard: “Consult the God-fearing in your affairs so that you may attain the truth”.[13]
3. Consulting the Experienced
One of the values that must be considered in consultation is experience and practical testing. The words of Imam Ali (AS) are the best evidence for this claim: “The experienced person is the best one with whom you can consult”.[14]
The importance of experience lies in the fact that, since it is connected with various forms of perception and has a meaningful linkage with reality, it blocks the way for mere conjecture, imitation, and mental imagination.
4. Consulting the Farsighted
Another effective and influential factor in consultation is farsightedness, which is a sign of wisdom. Through it, determination is strengthened and judgment becomes firm. In a saying attributed to Imam Ali (AS), it is stated: “Victory depends on farsightedness, farsightedness depends on the use of thought, and sound thinking depends on keeping secrets”.[15]
Since farsightedness in Islamic thought is connected with values such as knowledge, wisdom, experience, and piety, a farsighted person strives to examine matters comprehensively and to express a sincere and solution-oriented opinion, especially when he is consulted.
5. Consulting the Thoughtful
Thinking and deep reflection are among the most important factors that significantly influence the dynamism of consultation until a desirable result is achieved. Thought is the cause of intellectual growth and a means by which a person benefits from experiential knowledge.
These distinguished qualities, which arise from activating the faculty of thought, lead to the emergence of sound judgment in consultation. As Imam Ali (AS) said: “Correct judgment lies in putting thoughts to work”.[16]
The implication of this noble hadith is that if the one giving advice, in addition to scholarly ability, intellectual maturity, and experiential knowledge, possesses sufficient intellectual power, he can present an opinion that is sound, guiding, and beyond the ordinary.
6. Consulting the Learned
In the educational system of Islam, consultation with scholars is recommended because knowledge and awareness are the measure of a person’s worth and the cause of his elevated rank.
No school of thought has valued knowledge and learning as highly as Islam, because through knowledge and awareness one reaches guidance, through guidance one reaches perfection, and through perfection one attains closeness to God. Therefore, consultation with scholars should be regarded as a valuable opportunity, and their beneficial opinions should be utilized.
In the directive of Imam Ali (AS) to Malik al-Ashtar al-Nakhai, it is also stated: “Sit frequently with scholars and engage much in discussion with thinkers, and let these discussions concern matters by which the affairs of your lands are set right and that which maintained the prosperity of the people before you is established”.[17]
The Impermissibility of Consulting Unqualified Individuals
Consulting people who are afflicted by satanic whisperings and selfish desires is a futile act which, even if it is not harmful, will certainly bring no benefit. For this reason, Imam Ali (AS), in guiding words, warned people against consulting the unworthy and the ignoble.
1. The Cowardly Person
In the covenant he wrote to Malik al-Ashtar al-Nakhai, Imam Ali (AS) said regarding consulting a cowardly person: “Do not consult a coward, for he weakens your resolve in carrying out affairs”.[18]
2. The Miserly Person
In forbidding consultation and exchange of views with the miserly and narrow-minded, Imam Ali (AS) writes to Malik: “Do not include a miser in your counsel, for he will turn you away from kindness and generosity and frighten you with poverty and deprivation”.[19]
From this warning, it is understood that the miser is afflicted by satanic insinuations and resembles Satan in both speech and conduct.
3. The Greedy Person
Imam Ali (AS), in his directive to Malik al-Ashtar, states: “Beware of consulting the greedy, for they embellish greed for you through oppression”.[20]
4. The Self-Opinionated Person
Another group that must be avoided in consultation is the self-opinionated person, for he insists solely on his own view without regard for the various dimensions of issues or the opinions of others, and closes his mind to any opposing perspective.
In the sacred teachings of Islam, there is frequent emphasis on prohibiting self-opinionated behavior and on its undesirable consequences. Imam Ali (AS) says in this regard: “Do not be self-opinionated, for whoever is self-opinionated will be ruined”.[21]
5. The Liar
Imam Ali (AS), in forbidding consultation with a fabricator who presents false matters with embellishment, lacks the courage to acknowledge the truth, and therefore suffers from weakness of character, says: “Do not consult a liar, for he is like a mirage: he makes what is distant seem near and what is near seem distant”.[22]
Imam Ali (AS) likens the liar to a deceptive mirage that distorts the truth through falsehood and leads a person toward deviation and misguidance. Undoubtedly, seeking advice from such a dangerous individual is never permissible.
6. The Ignorant Person
Ignorance is the secret behind all evils and the source of all ugliness, rooted in self-admiration and arrogance, which leads a person astray. For this reason, Imam Ali (AS) not only spoke extensively in condemning it, but also considered seeking consultation from the ignorant to be dangerous: “Consulting a kind-hearted ignorant person is dangerous”.[23]
7. The Stubborn Person
One of the obstacles to sound consultation, closely resembling self-opinionatedness, is stubbornness. This reprehensible trait is a sign of instability of character and prevents the intellect from dynamism and the tongue from perceiving and expressing reality.
In essence, neither sincere goodwill nor a strong and sound opinion can be expected from a stubborn adviser. As the Commander of the Faithful, Imam Ali (AS), said: “Stubbornness invalidates sound judgment and prudent planning”.[24]
Since stubbornness prevents a person from correct thinking and from expressing beneficial and solution-oriented opinions, and results in distress and loss, Imam Ali (AS) regarded it as ugly and reprehensible. He described the obstinate, truth-rejecting person with expressions such as ill-tempered and thoughtless, distorted in thinking, instigator of discord, and lacking prudence.[25]
8. Consulting Enemies
Imam Ali (AS), in a hadith, forbade consulting one’s enemy and said: “Do not consult your enemy, and conceal your information from him”.[26]
This concise yet profound saying warns against consulting an enemy in cases where no benefit is gained or harm is incurred, and where one’s information and secrets may be exposed. However, this matter also has an exception. In another hadith, Imam Ali (AS) states regarding consulting an enemy: “Consult your enemies so that you may discern the extent of their hostility from their opinions and clearly recognize their intended positions”.[27]
This hadith indicates that, in order to become aware of the degree of hostility and to obtain necessary information about the enemy’s military strength and equipment, it may be permissible to engage them in consultation. Such an action, however, is considered a type of military tactic and cannot truly be called consultation in the proper sense.
Conclusion
Council and consultation occupy a special place in Islam, and for this reason, great attention has been given to the principles and foundations of consultation in religious teachings. Imam Ali (AS) regarded consultation as a necessary matter in affairs and did not consider even the wise and the learned to be independent of it.
He introduced criteria for choosing those with whom to consult, the observance of which helps us consult qualified individuals and carefully analyze and examine matters, so that we may remain protected from error and mistake.
Notes
[1] . Majlisi, Bihar al-Anwar, vol.33, pp. 315–318.
[2] . Sharif al-Radi, Nahj al-Balagha, Sermon 216.
[3] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.1, p.778.
[4] . Sharif al-Radi, Nahj al-Balagha, Wisdom 113.
[5] . Sharif al-Radi, Nahj al-Balagha, Wisdom 211.
[6] . Majlisi, Bihar al-Anwar, vol.75, p.100.
[7] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.7, p.183.
[8] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.4, p.179.
[9] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.3, p.92.
[10] . Kulayni, Al-Kafi, vol.1, p.25.
[11] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.4, p.179.
[12] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.5, p.336.
[13] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.4, p.179.
[14] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.2, p.456.
[15] . Sharif al-Radi, Nahj al-Balagha, Wisdom 48.
[16] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.4, p.201.
[17] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
[18] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
[19] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
[20] . Sharif al-Radi, Nahj al-Balagha, Letter 53.
[21] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.6, p.296.
[22] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.6, p.310.
[23] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.6, p.146.
[24] . Sharif al-Radi, Nahj al-Balagha, Wisdom 179.
[25] . Barazesh, Al-Mujam al-Mufahras li-Alfaz Ghurar al-Hikam wa Durar al-Kalim, vol.3, p.2608.
[26] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.1, p.745.
[27] . Amidi, Ghurar al-Hikam wa Durar al-Kalim, vol.1, p.148.
References
- Amidi, Abd al-Wahid ibn Muhammad al-Tamimi, Ghurar al-Hikam wa Durar al-Kalim, Tehran, University of Tehran, 1366 SH.
- Barazesh, Alireza, Al-Mujam al-Mufahras li-Alfaz Ghurar al-Hikam wa Durar al-Kalim, Tehran, Amir Kabir Publishing, 1371 SH.
- Kulayni, Abu Jafar Muhammad ibn Yaqub, Al-Kafi, Beirut, Dar al-Sab and Dar al-Taaruf lil-Matbuat, 1401 AH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar: The Comprehensive Collection of the Pearls of the Traditions of the Pure Imams, Beirut, Dar Ihya al-Turath al-Arabi, 1983.
- Sharif al-Radi, Muhammad ibn al-Husayn, Nahj al-Balagha, text verification and scientific indexes by Subhi al-Salih, Beirut, 1414 AH.
Source of the article | Adapted from:
Mirza-Mohammad, Alireza, The Principles and Foundations of Consultation from the Perspective of Imam Ali (AS), Alavi Research Journal, Year 1, No.2, Fall and Winter 1389 SH, pp. 121–150.
