9.2.2 Justice and Consultation (Shura)

Justice at the Heart of Leadership

Justice was at the core of the Prophet’s ﷺ leadership in Madinah. He was not only a spiritual guide but also a head of state, a judge, and a community leader. In all of these roles, he applied justice in a way that fulfilled the command of Allah and built trust among Muslims and non Muslims alike.

Allah clearly commands justice for all people, not just for Muslims or one’s own tribe.

﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا ۖ وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ﴾
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, judge with justice.”
(Quran 4:58)

This verse was revealed in the context of leadership and authority in Madinah. It shows that any position of power is an amanah, a trust from Allah. The Prophet ﷺ demonstrated that trust by being just in judgment, in distributing resources, and in how he dealt with different groups in the city.

Justice, in the Prophet’s ﷺ practice, meant giving everyone their right without favoritism, whether rich or poor, relative or stranger, believer or non believer under covenant. He said:

«إِنَّمَا أَهْلَكَ الَّذِينَ قَبْلَكُمْ، أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ، تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ، أَقَامُوا عَلَيْهِ الْحَدَّ»
“What destroyed those before you is that if a noble person stole, they left him, and if a weak person stole, they established the punishment on him.”
(al Bukhari, Muslim)

He then declared that even if his own daughter were guilty, he would not bend justice for her. This was not a theoretical claim but a principle that governed the new society in Madinah.

In Madinah, justice also became one of the main reasons why many people accepted Islam. They saw that disputes were resolved fairly, agreements were honored, and power was not misused. The Prophet ﷺ connected justice to taqwa, consciousness of Allah, so that rulers and ordinary people would remember that they will all stand before Allah on the Day of Judgment.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ﴾
“O you who believe, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”
(Quran 4:135)

This standard shaped the Prophet’s ﷺ decisions in Madinah and formed the moral foundation of the Islamic state.

Practical Examples of the Prophet’s ﷺ Justice

The justice of the Prophet ﷺ in Madinah was not limited to legal punishments. It appeared in daily life, politics, and international agreements. Several key features stand out.

One aspect was his refusal to show favoritism. When a woman of a noble clan committed theft, some companions felt shy to bring the matter directly. They tried to send Usamah ibn Zayd رضي الله عنه, who was very beloved to the Prophet ﷺ, to intercede. The Prophet ﷺ became visibly upset and said:

«أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ؟»
“Are you interceding regarding one of the limits set by Allah?”
(al Bukhari)

He then explained that previous nations were ruined when they applied the law only to the weak. In Madinah, this incident made it clear that no one stood above the law.

He was also just in distributing war booty and public funds. When some new Muslims felt a temporary hurt in their hearts during the distribution after the Battle of Hunayn, he clarified his intention and reminded the Ansar that he gave more to new Muslims to soften their hearts, while the Ansar already had firm faith. This explanation calmed their hearts. Even when his division seemed unequal at first glance, it was driven by higher justice and wisdom, not by personal interest.

Justice extended to non Muslims under his protection. In a famous hadith, he said:

«أَلَا مَنْ ظَلَمَ مُعَاهَدًا، أَوِ انْتَقَصَهُ، أَوْ كَلَّفَهُ فَوْقَ طَاقَتِهِ، أَوْ أَخَذَ مِنْهُ شَيْئًا بِغَيْرِ طِيبِ نَفْسٍ، فَأَنَا حَجِيجُهُ يَوْمَ الْقِيَامَةِ»
“Whoever wrongs a non Muslim under covenant, or diminishes his right, or burdens him with more than he can bear, or takes from him something without his consent, I will argue against him on the Day of Resurrection.”
(Abu Dawud)

In Madinah, this meant that Jewish tribes and other groups who had pacts with the Muslims could expect justice from the Prophet ﷺ and from the Muslim authority, as long as they upheld their side of the treaties.

He was also just in personal disputes. When two people came to him with a conflict, he would listen to both sides and warn them that his judgment is based on what he hears and sees. He said:

«إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، فَمِنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا، فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ»
“You bring your disputes to me, and perhaps some of you are more eloquent in presenting his case than others. So if I judge in favor of someone, giving him a right that belongs to his brother, let him not take it, for I am only giving him a piece of the Fire.”
(al Bukhari, Muslim)

This teaching made people fear taking any advantage in court, even if they could argue better. It also showed that justice is not only what appears in a court record. Real justice is what matches the truth that Allah knows.

By combining clear legal rules with a constant reminder of the Hereafter, the Prophet ﷺ created a culture of internal justice within people’s hearts in Madinah.

Shura as a Principle of Governance

Along with justice, consultation, or shura, was a central feature of the Prophet’s ﷺ leadership in Madinah. Shura means that the leader does not rule based on personal desire but consults those with knowledge, experience, or direct involvement.

Allah commanded him:

﴿فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ﴾
“So by mercy from Allah you were gentle with them. And if you had been harsh and hard hearted, they would have dispersed from around you. So pardon them, ask forgiveness for them, and consult them in the matter.”
(Quran 3:159)

This verse was revealed after the Battle of Uhud, where some of the Prophet’s ﷺ own decisions, based on consultation, led to a difficult outcome. Yet Allah still ordered him to continue consulting them. This shows that shura is not about always reaching the perfect worldly result. It is a principle of shared responsibility, education, and unity.

Another verse describes the believers as a community:

﴿وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ﴾
“Their affairs are decided by consultation among them.”
(Quran 42:38)

This verse links shura with prayer and charity in the same passage, which indicates how highly it is ranked among the qualities of a believing community.

In Madinah, shura had a practical political meaning. It shaped decisions in matters where no direct revelation had specified exactly what to do. It allowed the community to use their knowledge, experience, and circumstances under the broad guidance of revelation.

By practicing shura, the Prophet ﷺ taught the companions how to think collectively, to express opinions respectfully, and to accept the final decision even if their personal views were not chosen.

Famous Moments of Shura in Madinah

Several important events in Madinah show how the Prophet ﷺ actively consulted his companions and sometimes adopted their suggestions.

In the Battle of Badr, the initial place where the Muslim army camped was chosen by the Prophet ﷺ. One of the companions, al Hubab ibn al Mundhir رضي الله عنه, asked him respectfully whether this location was by revelation or a strategic choice. When the Prophet ﷺ clarified that it was strategy, al Hubab suggested a position closer to the wells so that the Muslims could control the water supply. The Prophet ﷺ accepted this advice and moved the army. This incident shows two principles. First, that the companions felt free to question strategic decisions. Second, that the Prophet ﷺ, although the leader, accepted better ideas without pride.

At the time of the Battle of Uhud, he consulted the companions on whether to remain inside Madinah and fight defensively, or to go out and meet the enemy. The younger companions and those who had missed Badr strongly wished to fight outside. The Prophet ﷺ personally leaned toward staying in the city, but when he saw their enthusiasm, he accepted their opinion and prepared for battle. Even when the outcome was painful, he did not abandon the principle of shura. Instead, as mentioned earlier, Allah commanded him to continue consulting them.

Another powerful example occurred during the Battle of the Trench, when the Muslims in Madinah were threatened by a large coalition. It was Salman al Farisi رضي الله عنه who suggested digging a trench around the exposed side of Madinah, a tactic known in Persian warfare but unknown in Arabia. The Prophet ﷺ did not cling to Arab customs. He listened to Salman’s idea and adopted it. This use of shura brought in knowledge from different cultures and made Madinah more secure.

Shura was not limited to male warriors or officials. In the Treaty of Hudaybiyyah, when many companions were struggling emotionally to accept the difficult terms, the Prophet ﷺ returned to his tent deeply concerned that they had hesitated to obey his instruction to end ihram. His wife Umm Salamah رضي الله عنها advised him to go out, shave his head, and sacrifice his animal without speaking, so that the companions would follow his example. He accepted her suggestion, and it solved the problem silently. This shows that shura, as a method, includes wise counsel from women as well and that leadership benefits from insight regardless of gender.

The Prophet ﷺ also consulted Abu Bakr and Umar رضي الله عنهما frequently. In one hadith he said:

«لَوِ اجْتَمَعَا فِي مَشُورَةٍ مَا خَالَفْتُهُمَا»
“If they (Abu Bakr and Umar) both agreed in a consultation, I would not go against them.”
(Reported with supporting chains in various works)

Although this wording has some weakness in its specific chain, the meaning reflects his frequent praise for their insight and shows how highly he regarded collective wisdom in decision making.

Each of these moments in Madinah illustrates a pattern. The Prophet ﷺ consulted, listened, distinguished between revelation and personal judgment, and then acted decisively.

Limits and Responsibilities in Shura

Shura in the Prophet’s ﷺ practice had clear limits and responsibilities. It was not an open vote on revelation itself. Matters where Allah and His Messenger had given a direct and explicit command had to be obeyed without debate.

Allah says:

﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ﴾
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, to have any choice regarding their affair.”
(Quran 33:36)

This means that shura is used in matters of strategy, policy, and application, not to override clear revelation. The Prophet ﷺ would consult in war tactics, resource management, political agreements, and community organization. He would not consult on whether to perform prayer, pay zakah, or obey a clear command of Allah.

There was also responsibility on those being consulted. They were expected to be sincere, to seek the public good, and to fear Allah. Consultation is not beneficial if people hide what they know, envy those in leadership, or try to win personal power through argument. The companions learned that expressing their view was an amanah. Once the Prophet ﷺ reached a decision, especially in matters of war and collective policy, they were to stand behind it. Allah instructed:

﴿فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ﴾
“Then when you have decided, put your trust in Allah.”
(Quran 3:159)

This shows the sequence. First leniency and mercy, then forgiveness, then consultation, and finally a clear decision with trust in Allah.

Another limit is that shura is most valuable when people of knowledge and experience are consulted. The Prophet ﷺ chose the right companions for the right topics. In war he consulted those known for bravery and strategy. In matters involving tribes he spoke with those who understood tribal customs. In home matters he listened to his wives. This distribution of consultation shows that shura is structured, not random.

In Madinah, this balanced practice of shura prevented tyranny and chaos at the same time. It taught the ummah that unity is preserved not by silencing every opinion but by allowing discussion within the framework of obedience to Allah and His Messenger.

Justice, Shura, and the Model of Prophetic Leadership

The combination of justice and shura in Madinah formed a complete model of Islamic governance under the Prophet ﷺ. Justice prevented abuse of power, while shura prevented isolation of the leader from the people. Together, they created a community that was both principled and dynamic.

The Prophet ﷺ warned leaders about the weight of responsibility. He said:

«مَا مِنْ عَبْدٍ يَسْتَرْعِيهِ اللَّهُ رَعِيَّةً يَمُوتُ يَوْمَ يَمُوتُ وَهُوَ غَاشٌّ لِرَعِيَّتِهِ إِلَّا حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ»
“No servant whom Allah puts in charge of people dies while he is cheating his subjects, except that Allah makes Paradise forbidden for him.”
(Muslim)

Cheating the people includes injustice and refusal to listen to them where listening is needed. It also includes using consultation as a show without real intention to benefit from sincere advice.

On the other hand, he promised great reward for those who lead with fairness. He said:

«إِنَّ الْمُقْسِطِينَ عِنْدَ اللَّهِ عَلَى مَنَابِرَ مِنْ نُورٍ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وُلُّوا»
“Indeed, the just will be with Allah on pulpits of light, those who are just in their rulings, with their families, and in whatever they are in charge of.”
(Muslim)

This hadith widens the application beyond state rulers. Any person given responsibility, in a home, a school, or a group, is invited to follow the prophetic model of justice and shura on their own level.

In Madinah, the Prophet ﷺ did not separate his worship from his governance. The same man who spent the night in prayer also sat with companions to discuss crops, treaties, and defenses. Justice and shura were acts of worship for him, done to please Allah and to fulfill the trust of leadership.

By looking at how justice and shura worked together in his life, we see that the Islamic society in Madinah was not built only by laws, nor only by sermons, but by a practical way of making decisions that honored Allah, respected people, and preserved unity. This balance remains one of the most important lessons of the Seerah for any community that seeks to live by the guidance of the Prophet ﷺ.