The story of the Queen of Sheba | Episode (9) | Give me a fatwa about my matter

0:00 The Story of the Queen of Sheba.

0:05 "Give me your counsel in my affair."

0:11 After the Queen of Sheba read the letter to her people,

0:15 she said to them:

0:17 “She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.” (27:32)

0:24 Concisely chosen words

0:26 that demonstrated the level of intellect and intelligence of the Queen of Sheba,

0:30 in addition to what we previously discussed and explained in the last episode.

0:36 These words encompassed several matters:

0:39 Among them was consulting the people,

0:42 which she expressed by asking for their formal counsel (ftwa),

0:45 her method of issuing decisions in her kingdom,

0:49 winning the hearts of her subjects,

0:52 and the humility of the Queen of Sheba.

0:55 Al-Sa'di (may Allah have mercy on him) said:

0:57 "It was part of her sound judgment and intellect

0:59 that she gathered the senior figures of her state and the men of her kingdom and said:

1:04 “She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.” (27:32)

1:08 Meaning: advise me on how we should respond to him;

1:11 shall we submit to his authority and obey,

1:15 or what should we do?

1:17 “She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.” (27:32)

1:21 Meaning: I have never been autocratic in any matter without your counsel and opinion."

1:27 The Queen of Sheba pursued

1:30 the path of the wise among kings and leaders,

1:33 those who are not autocratic in their opinions,

1:36 nor do they ignore the wise among their people;

1:39 rather, they consult them in both public and private affairs.

1:44 Al-Qushayri (may Allah have mercy on him) said:

1:47 "She engaged in consultation, as required by the circumstances of major events.

1:52 For a king should not be autocratic in his opinion,

1:56 and he must surround himself with people of sound judgment and insight."

2:02 Indeed, the practice of consultation was commanded to the Prophet (peace and blessings of Allah be upon him)

2:07 in the Noble Qur'an,

2:09 as Allah Almighty said to His Prophet:

2:13 “It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).” (3:159)

2:18 "And if you had been rude in speech and harsh in heart,

2:22 they would have disbanded from around you.

2:26 So pardon them, ask forgiveness for them, and consult them in the matter."

2:33 “It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).” (3:159)

2:38 “It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).” (3:159)

2:44 Thus, the Prophet (peace be upon him) applied this in his life:

2:49 he consulted his Companions during the Battles of Badr, Uhud, and the Trench,

2:53 he consulted them regarding the Event of the Slander (al-Ifk),

2:56 in which his honor and his wife Aisha, Mother of the Believers (may Allah be pleased with her), were attacked,

3:03 and he consulted them on many matters that arose during his lifetime.

3:08 How, then, is it fitting for someone who claims to love him and follow his path

3:13 to abandon this great approach to arriving at sound judgment?

3:19 Consulting wise individuals has a profound effect on their hearts and the hearts of the general public.

3:25 Whoever is known for seeking counsel regarding the public interest

3:29 will be loved and obeyed, people will rally around him, and they will support his rule.

3:36 Al-Zamakhshari (may Allah have mercy on him) said:

3:39 "What is meant by asking for counsel here

3:41 is seeking their input through whatever opinion and strategy they might offer regarding what has occurred.

3:47 Her intention in turning to them and relying on their consultation

3:51 and exploring their views

3:54 was to win their hearts and comfort them, so they would support her and stand with her."

4:01 No one initiates a request for consultation in all their affairs except a humble person;

4:06 as for the arrogant, he consults no one,

4:10 because he grandiosely elevates himself and his opinion,

4:13 while despising others and deeming their opinions foolish.

4:16 For that reason, hearts turn away from him, people abandon him,

4:21 he contradicts the Prophetic guidance, and he loses in this world and the Hereafter.

4:27 If kings and leaders were to follow the path of consulting the wise,

4:31 hearts would unite around them,

4:34 and populations would stand by them during great tribulations.

4:38 However, the real problem between leaders and their people

4:42 is autocracy of opinion

4:44 and following the path of Pharaoh when he said:

4:48 “O my people! Yours is the kingdom to-day, ye being uppermost in the land. But who would save us from the wrath of Allah should it reach us? Pharaoh said: I do but show you what I think, and I do but guide you to wise policy.” (40:29)

4:55 Ibn Kathir (may Allah have mercy on him) said:

4:58 "Pharaoh said to his people, rejecting the counsel offered by this righteous, pious, and guided man—

5:05 who was more deserving of kingship than Pharaoh—

5:08 “O my people! Yours is the kingdom to-day, ye being uppermost in the land. But who would save us from the wrath of Allah should it reach us? Pharaoh said: I do but show you what I think, and I do but guide you to wise policy.” (40:29)

5:11 meaning: I only tell you and advise you with what I see as beneficial for myself.

5:17 And Pharaoh lied,

5:19 for he was certain of the truthfulness of Moses (peace be upon him) regarding the message he brought,

5:25 “He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.” (17:102)

5:33 as Allah Almighty said:

5:35 “And they denied them, though their souls acknowledged them, for spite and arrogance. Then see the nature of the consequence for the wrong-doers!” (27:14)

5:41 Thus, his saying, 'I only show you what I see,'

5:45 was a lie and a fabrication,

5:47 through which he betrayed Allah Blessed and Exalted, His Messenger, and his subjects.

5:52 He deceived them and gave them no sincere advice,

5:55 as was his saying:

5:57 'And I only guide you to the path of right conduct.'

6:01 Meaning: I only call you to the path of truth, honesty, and guidance.

6:06 And he lied in that as well,

6:08 even though his people obeyed him and followed him."

6:12 Allah Blessed and Exalted said:

6:15 "So they followed the command of Pharaoh,"

6:17 “Unto Pharaoh and his chiefs, but they did follow the command of Pharaoh, and the command of Pharaoh was no right guide.” (11:97)

6:21 and Exalted is His Majesty, He said:

6:23 "And Pharaoh led his people astray and did not guide them."

6:27 It is stated in the hadith:

6:28 "There is no leader who dies while deceiving his subjects

6:33 except that he will not smell the fragrance of Paradise,

6:36 even though its fragrance can be detected from a distance of five hundred years."

6:41 And Allah Almighty is the Grantor of success toward what is right.

6:47 This autocracy of opinion

6:49 does not lead to sound judgment when facing events that confront kingdoms and states;

6:56 rather, it is a sign of the collapse of nations.

6:59 For autocracy stems from arrogance, contempt for people, belittling them,

7:05 dismissing their opinions, and tyranny in the land—

7:09 and all of this ultimately leads to ruin.

7:12 Consultation should only be sought from the wise and specialists in every field,

7:18 not from the general populace,

7:20 for among them are the scholar and the ignorant, the wise and the foolish.

7:25 Therefore, the person seeking counsel

7:27 must distinguish between a specialist and a non-specialist in the matter regarding which counsel is sought,

7:34 especially in issues that affect the lives of the public at large.

7:39 This is contrary to what is called democratic thought;

7:44 for democracy does not distinguish between the wise and the foolish, or the scholar and the ignorant.

7:50 Thus, some ignorant and foolish individuals enter parliamentary assemblies

7:55 and speak on issues that affect the destiny of entire nations,

7:59 turning neither to Allah nor doing good for their people.

8:05 Seeking counsel is not restricted to the major affairs of the Ummah alone;

8:11 rather, consultation enters into many everyday matters of life,

8:15 because the opinion of two is better than the opinion of one.

8:20 That is why Allah Almighty directed spouses to consult each other in family matters,

8:26 as He Almighty said:

8:29 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

8:36 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

8:42 "And upon the father is the mothers' provision and their clothing according to acceptable terms,"

8:51 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

8:55 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

9:06 "and upon the heir is [a duty] like that,"

9:10 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

9:21 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

9:30 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

9:38 “Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.” (2:233)

9:48 This is the system of nursing that Allah stipulated in His Book

9:52 and explained its details:

9:54 a woman cannot wean her infant child except after consulting her husband.

10:01 So if Allah guided toward consultation regarding the weaning of a child,

10:06 then in major family issues, it is even more paramount that the spouses consult each other.

10:12 It is not right in a family for the husband to be autocratic in his opinion without consulting his wife,

10:18 just as it is not right for the wife to be autocratic in her opinion regarding family affairs and raising children without consulting her husband.

10:28 The family may even consult an outside third party to rectify its situation

10:34 and protect its structure from breaking down or fracturing.

10:38 All of this is good if intentions are pure and the advisor is chosen well.

10:45 The Queen of Sheba demonstrated another principle,

10:49 which is that her decisions in her kingdom were not issued without the awareness of the wise and senior leaders of her people.

10:57 She said: "I am not one to decide a matter until you are present with me."

11:02 This is an important principle in the life of states, societies, and families:

11:08 that decisions be issued with the knowledge and consultation of the people,

11:12 not that people are surprised by a decision affecting their lives without their knowledge or benefit.

11:19 Abu Zahrah (may Allah have mercy on him) said:

11:22 "She gathered her people and directed her speech to their nobles and decision-makers,

11:28 those who appoint and depose, saying to them: 'Give me your counsel in my affair.'

11:35 She attributed the affair to herself

11:37 because she was the one responsible for them and addressed with the matter on their behalf.

11:43 She informed them that she would not make a final decision or resolve a matter by her opinion alone without them

11:50 “She said: O chieftains! Pronounce for me in my case. I decide no case till ye are present with me.” (27:32)

11:54 until they were present to witness the matter and assess it together.

11:59 The letter *nun* here is the *nun* of protection,

12:02 and the first-person pronoun *ya* was omitted in recitation,

12:04 meaning: 'until you are present with me,'

12:07 that is: 'until you attend with me

12:10 and we exchange views so we may know what contains your best interest.'"

12:16 This was the method of the Queen of Sheba,

12:20 and it is no wonder that her people accepted her rule over them.

12:24 For whoever follows this approach in governance

12:27 will be loved, obeyed, followed, and his kingdom protected.

12:33 But what was the opinion of her people after this presentation?

12:39 We will continue in our next session, Allah willing.

12:42 Praise be to Allah, Lord of the worlds.

12:47 The story of the Queen of Sheba with the Prophet of Allah, Solomon (peace be upon him).

The story of the Queen of Sheba | Episode (9) | Give me a fatwa about my matter

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