Musulmi suna da hakkin a tuntube su da Khalifa, kuma dole ne su yi wa shugabanni lissafi game da ayyukansu da hanyoyin mulkinsu. Allah (S.W.T) ya wajabta wa Musulmi yin wa shugabanni lissafi, kuma Ya umarce su da tabbatacciyar umarni da su yi musu lissafi, su kuma canza su idan sun take hakkokin al'umma, suka kasa cika aikinsu a gare su, ko suka yi sakaci da kowane al'amarinta, ko suka keta dokokin Musulunci, ko suka yi mulki da wata doka banda dokokin Allah. Muslim ya ruwaito daga Ummu Salama (ra) cewa Manzon Allah ﷺ ya ce:

The Muslims have the right to be consulted by the Khalifah and they must also account the rulers regarding their actions and practices. Allah (S.W.T) obliged the Muslims to account the rulers, and He commanded them in a decisive way to account them and change them if they transgressed against the rights of the citizens, failed in their duties towards them or neglected any of her affairs, or violated the rules of Islam, or governed by other than the rules of Allah. It was narrated by Muslim from Umm Salamah (ra) that the Messenger of Allah (PBUH) said: .

"Za a sami masu mulki (amirai), wasu daga cikin abin da suke aikatawa za ku amince da shi, wasu kuma za ku ƙi. Saboda haka, duk wanda ya yarda (da gaskiyar abin da suke aikatawa) zai tsira daga zunubi, kuma duk wanda ya ƙi (sharrin) zai tsira daga alhaki, amma me za a ce game da wanda ya karɓa ya bi? (Ba zai tsira ba). Suka ce: Ba za mu yaƙe su ba ne? Sai ya ce: A'a, muddin suna sallah."

"There will be amirs, you would agree on some of what they do and reject some. So, whoever acknowledged (the truth of what they do) he would be free (of sin), and whoever rejected (the wrong) he would be safe (of responsibility), but what about the one that accepted and followed? (He would not be safe). They said: Should not we fight against them? He said: No, as long as they pray." .

Sallah a nan tana nuna hukuncin Musulunci.

Prayer here is indication of ruling by Islam. .

Musulmai, karkashin jagorancin ‘Umar, sun ƙi amincewa da hukuncin Abu Bakr game da yaƙi da masu ridda lokacin da al’amarin ya fara tasowa.

Muslims, led by ‘Umar, denied the decision of Abu Bakr regarding the fight against the apostates when the issue first arose. .

Al-Bukhari da Muslim sun ruwaito daga Abu Hurairah, ya ce:

Al-Bukhari and Muslim narrated from Abu Hurairah, he said: .

Lokacin da Manzon Allah ﷺ ya rasu, Abu Bakr (ra) ya zama Khalifa, sai wasu Larabawa suka yi ridda, sai ‘Umar (ra) ya ce: Ta yaya za ka yi yaƙi da mutane, alhali Manzon Allah ﷺ ya ce:

"When the Messenger of Allah (PBUH) passed away, and Abu Bakr (ra) became Khalifah and some Arabs apostasised, ‘Umar (ra) said: How do you fight against the people when the Messenger of Allah (PBUH) said: .

"An umurce ni da in yi yaƙi da mutane har sai sun ce: La ilaha illa Allah. Duk wanda ya faɗi haka, zai kiyaye mini dukiyarsa da ran sa, sai dai da haƙƙinsu, kuma hisabinsa yana wurin Allah." [Bukhari, Sahih, #2946].

'I have been commanded to fight against the people till they say la ilaha illa Allah. Whoever said it he would have protected from me his wealth and blood except for its due right, and his account will be with Allah.' [Bukhari, Sahih, #2946]. .

Abu Bakr ya amsa, "Na rantse da Allah, zan yi yaƙi da duk wanda ya raba tsakanin sallah da zakka, domin zakka haƙƙi ne wajibi a kan dukiya. Na rantse da Allah, idan sun ƙi biya mini ɗan awaki matashiya da suke bai wa Manzon Allah ﷺ, zan yi yaƙi da su saboda ƙin biyan ta." 'Umar (ra) ya ce, "Na rantse da Allah, Allah ne ya buɗe zuciyar Abu Bakr da wuri, don haka na san cewa gaskiya ce."

Abu Bakr replied, “By Allah, I will fight against the one that differentiated between the prayer and the Zakah, for the Zakah is a right due on the wealth. By Allah, if they refused to pay me the young she-goat they used to pay to the Messenger of Allah (PBUH); I would fight against them for refusing to pay it.” ‘Umar (ra) said, “By Allah, it was Allah that soon opened the heart of Abu Bakr, so I knew it was the truth.".

Bilal ibn Rabah da Az-Zubair da wasu kuma sun ƙi amincewa da cewa ‘Umar bai kamata ya raba ƙasar Iraki a tsakanin mayaƙa ba. Wani Balarabe ma ya ƙi amincewa da cewa ‘Umar ya kare wasu filaye. Abu ‘Ubaid ya ruwaito a cikin Al-Amwal daga ‘Amir ibn ‘Abdullah ibn Az-Zubair, daga mahaifinsa, cewa ya ce: "Wani Balarabe ya zo wurin ‘Umar ya ce, ‘Ya amirul-mu'minina, ƙasar nan tamu ce tun zamanin jahiliyya, mun yi yaƙi dominta, kuma mun karɓi Musulunci alhali har yanzu ana bin mu hakkinta; to me ya sa kake kare ta?” ‘Umar ya sunkuyar da kansa, sai ya fara busawa yana murɗa gashin baki. Yakan murɗa gashin bakinsa ya busa idan wani abu ya damunsa. Da Balarabe ya ga haka a tare da shi, sai ya fara maimaita tambayar a gare shi. ‘Umar ya ce, “Dukiya ta Allah ce, mutane kuma bayin Allah ne. Ina rantsuwa da Allah, idan ban ɗauki nauyin wani abu fi sabili lillah ba, da ban kare ko inci ɗaya na ƙasa ba”. ‘Umar ya kare wasu daga cikin filayen dukiyar al’umma domin dawakan Musulmai (waɗanda ake amfani da su wajen jihadi). Wata mace kuma ta ƙalubalanci haramcinsa ga mutane na karɓar fiye da dirhami ɗari huɗu a matsayin sadaki. Ta ce masa, “Ba ka da hakki a kan hakan, ya ‘Umar. Ba ka ji maganar Allah (S.W.T) ba?” .

Bilal ibn Rabah and Al-Zubayr and others have also rejected that ‘Umar should not divide the land of Iraq among the fighters. A Bedouin also denied that ‘Umar should protect some land. Abu ‘Ubayd narrated in Al-Amwal from ’Aamir ibn Abdullah ibn Al-Zubayr, from his father that he said: "A Bedouin came to ‘Umar and said, ‘O amir ul-mu'minin. It is our land in jahiliyyah which we fought for, and we embraced Islam while we were owed it; so why do you protect it?” ‘Umar bowed his head, and started to blow and twist his moustache. He used to twist his moustache and blow when something worried him. When the Bedouin saw that of him, he started to repeat the question to him. ‘Umar said, “The wealth belongs to Allah, and the people are the servants of Allah. By Allah, if I do not assume the burden of something fi sabi lillah I would not have protected an inch of land". ‘Umar had then protected some of the public property lands for the horses of Muslims (used in jihad). A woman also challenged his forbiddance to the people of taking more than four hundred dirhams as mahr. She said to him, “You have no right in that, O ‘Umar. Have you not heard the saying of Allah (S.W.T)? .

"Idan kuma kun ba wani daga cikinsu dukiya mai yawa, to kada ku karɓi komai daga gare ta."

"And you have given one of them a sum of money (however great), take nothing from it".” [TMQ 4: 20].

Ya amsa da cewa, "Wata mace ta faɗi gaskiya, kuma ‘Umar ya yi kuskure."

He responded by saying, “A woman said the right and ‘Umar made a mistake.” .

’Ali (ra) ya kuma yi takaddama da ‘Uthman (ra) lokacin da yake amir al-mu'mineen game da ra'ayinsa na cika hajji da umrah. Ahmad ya ruwaito ta hanyar isnadai ingantattu daga Abdullahi ibn Al-Zubair cewa ya ce: "Muna tare da ‘Uthman a Al-Juhfah, kuma wasu mutane daga Al-Sham suna tare da shi, ciki har da Habib ibn Maslamah Al-Fahree. ‘Uthman ya ce lokacin da aka ambace masa yin tamattu' na umrah zuwa hajji, "Mafi alheri ga hajji da umrah shi ne kada su kasance duka a cikin watannin hajji. Zai fi kyau a jinkirta wannan umrah har sai kun ziyarci wannan Dakin sau biyu, domin Allah (S.W.T) ya sanya shi faɗi ga alheri." ‘Ali ibn Abu Talib yana cikin kwari yana ciyar da raƙumansa. Ya samu labarin ra'ayin ‘Uthman, sai ya zo ya tsaya a gaban ‘Uthman ya ce: "Shin kana karkata zuwa ga Sunnah da Manzon Allah ﷺ ya ba da shawarar, da kuma izinin (rukhsah) da Allah (S.W.T) ya halatta wa bayinsa a cikin Littafinsa, kana takaita shi a kansu kana hana shi, alhali an halatta shi ga mutum mai buƙata da mutum mai nisa daga gida?" ‘Uthman ya juya ga mutane ya ce, "Shin na hana shi? Ban hana shi ba. Ra'ayi ne kawai da na bayar da shawara; don haka duk wanda ya so zai iya ɗaukar shi, kuma duk wanda ya so zai iya barin shi."

’Ali (ra) also contested ‘Uthman (ra) when he was amir al-mu'mineen in his view of completing the hajj and umrah. Ahmad narrated through sound isnads from Abdullah ibn Al-Zubayr that he said: "We were with ‘Uthman in Al- Juhfah, while some people from Al-Sham were with him including Habib ibn Maslamah Al-Fahree. ‘Uthman said when it was mentioned to him content with (tamattu') umrah till hajj, “The best for hajj and umrah not to be both in months of hajj. It would be better to delay this umrah till you visit this house twice, for Allah (S.W.T) made it spacious for goodness.” Ali ibn Abu Talib was in the valley feeding his camels. He got knowledge of the view of ‘Uthman, so he came till he stopped before ‘Uthman and said: “Do you turn to a Sunnah recommended by the Messenger of Allah (PBUH) and a permission (rukhsah) Allah (S.W.T) allowed to the servants in His Book, you restrict it to them and you forbid it, when it was permitted to a person of a need and to a person of distant home?” ‘Uthman turned to the people and said, “Did I forbid it? I did not forbid it. It was only a view I advised; so whoever willed he can take it, and whoever willed he can leave it".” .

Saboda haka, majalisar al'umma tana da hakkin shura, kuma tana da wajibi ta yi lissafi.

Therefore, the council of the Ummah has the right of shura and is obliged to account. .

Don haka bambanci tsakanin shura da yin lissafi ya bayyana. Shura shi ne neman ra'ayi ko sauraron shi kafin a yanke shawara; yayin da yin lissafi kuwa shi ne ƙin amincewa bayan an yanke shawara ko bayan an aiwatar da aikin.

The difference between the shura and accounting is thus clear. Shura is seeking an opinion or listening to it before taking the decision; whilst accounting is objection after taking the decision or execution of the work.