[1] Merits of Objective, Sincere Cooperation and Consultation Beyond Vested Interests

بسم الله الرحمن الرحيم

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in a-Birr and at-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

This verse contains all the Masalih (things that will bring about benefit and repel harm) for the servants (of Allah) in their  relationship with their Lord and amongst themselves in this life and the next. This is because everyone finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwa, because it is basis of all matters of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on belief in Allah and hoping for Allah’s Reward- fulfil what Allah has commanded based on belief in that which Allah has commanded and affirming the reward Allah has promised; abandon what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, as Talq Bin Habeeb- may Allah have mercy upon him- said:

“When Fitna occurs, extinguish it with Taqwa”. The people asked: “What is Taqwa?” He said: “You act in obedience to Allah upon a light from Allah [i.e. Iman, sincerity, guidance etc] and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, because indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that draws one close to Allah until it is based on Iman, thus that which leads to the performance of that deed is solely due to Iman – neither habits nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allaah’s Pleasure. (1)

Imam Al-Hasan al-Basree, may Allah have mercy upon him, said:

By Allah! Never have a people sought advice except that they were guided to the best of what was available to them”. Then he recited [the statement of Allaah]: [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation] [42:38]

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

Allah, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allah be upon him, to consult his companions in some affairs. Allah, Glorified be He and free is He from all imperfections, said:

وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ

And consult them in the affairs. Then when you have taken a decision, put your trust in Allah. [3:159]

He is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines (the advice, suggestion etc) given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadith places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said:

“The one who consults does not regret and the one who performs Istikharah will not fail [to achieve good]”.

Both Istikharah and consultation are legislated and much of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. (2)

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ 1/307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]

[2] An Excerpt from ‘Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad’ 1/285. slightly paraphrased]