Duk wanda ya riƙe zama ɗan ƙasar Dawla, matuƙar yana balagagge kuma yana da hankali, yana da hakkin ya zama mamba a Majalisar Ummah, kuma yana da hakkin ya zaɓi mambobin Majalisar, ko mutumin namiji ne ko mace. Wannan saboda Majalisar Ummah ba ta da ikon mulki, kuma ba ta shiga cikin hadisin nan mai daraja da ya hana mace zama shugaba ba. Maimakon haka tana cikin maudu'in shawara da lissafi, wanda ya dace ga duka biyun, namiji da mace. A shekara ta goma sha uku da annabta ta Manzon Allah ﷺ, shekarar da ya yi hijira, sun zo wajensa ﷺ mutane saba'in da biyar daga Musulmai, daga cikinsu akwai mata biyu, dukkansu kuma suka yi masa Bai'ar Aqaba ta biyu, wadda bai'ar yaki da fada ce kuma bai'ar siyasa. Da dukkansu suka gama yi masa bai'a, sai ya ce da dukansu:

Any person who holds the citizenship of the State, provided he is mature and sane has the right to be a member of the Council of the Ummah and the right to elect the members of the Council, whether the person is a man or a woman. This is because the Council of the Ummah has no mandate to rule, and it does not come under the noble hadith that prevents the woman from becoming a ruler. It is rather within the subject of shura and accounting, which is right for both, the man and the woman. In the thirteenth year of the Messenger of Allah’s (PBUH) Prophethood, the year he emigrated, there came to the Him (PBUH) seventy-five Muslims, among whom were two women, and they all gave him the second Bayah of Al-Aqaba, which was a Bayah of war and fighting and a political Bayah. Once they had all given their Bayah, he said to all of them: .

"Ku kawo mini sarakuna goma sha biyu (Naqibai) daga cikinku, waɗanda za su ɗauki nauyin kansu da mutanensu." Wannan wani ɓangare ne na wani dogon hadisi da Ahmad ya ruwaito ta hanyar Ka'b ibn Malik; kuma umarni ne daga gare shi ﷺ, wanda aka yi wa kowa, na zaɓen waɗanda suka halarta daga cikinsu.

"Bring me twelve Chiefs (Naqibs) from among you who would be responsible for themselves and their folk." This is part of a long hadith reported by Ahmad through Ka'b ibn Malik; and it is an order from him addressed to everyone, to elect from all who were present. .

Bai ƙayyade maza ba, kuma bai keɓe mata ba, ba dangane da wanda zai zaɓa ba, ba kuma dangane da wanda za a zaɓa ba. Ana ɗaukar hukuncin Mutlaq (wanda ba a takaita shi ba) haka, sai dai idan akwai dalili da ya takaita shi; haka ma hukuncin Aam (gama-gari) ana ɗaukarsa haka, sai dai idan akwai dalili da ya keɓance shi. A wannan lamari, maganar tasa ba ta takaitacciya ba ce, kuma ta gama-gari ce. Ba a ruwaito wata hujja ta keɓewa ko takaitawa ba, wanda ke nuna cewa Manzon Allah ﷺ ya umarci mata biyu su zaɓi Naƙibai, kuma ya ba su damar a zaɓe su a matsayin Naƙibai daga cikin Musulmai.

He (PBUH) did not specify the men and nor exclude the women, neither in regard to who would select nor to who should be selected. The Mutlaq (unrestricted) rule should be taken as such, unless there is evidence that restricts it; and the Aam (general) rule should also be taken as such, unless there is evidence that specifies it. In this case the speech was unrestricted and general. No evidence of specification or restriction has been reported, which indicates that the Messenger of Allah (PBUH ) ordered the two women to elect the Naqibs, and gave them the right to be chosen as Naqibs from among the Muslims. .

Manzon Allah (ﷺ) ya taba zama domin karɓar mubaya'a daga mutane, tare da Abu Bakr da 'Umar suna zaune tare da shi, sai maza da mata suka yi masa mubaya'a. Wannan mubaya'a ta kasance ta mulki, ba ta Musulunci ba, domin mata sun riga sun zama Musulmi. Bayan mubaya'ar Ridhwan a Hudaibiyya, mata ma sun yi masa mubaya'arsu.

The Messenger of Allah (PBUH) sat once to take the Bay’ah from the people, with Abu Bakr and ‘Umar sitting with him, and both men and women gave him the Bayah. This Bayah was one on ruling and not on Islam, for the women were already Muslims. After the Bayah of the Ridhwan in Hudaybiyah the women gave him their Bayah too. .

Allah (S.W.T) ya ce: "Ya kai Annabi! Idan mata muminai suka zo wurinka domin su yi maka mubaya'a cewa ba za su yi shirki da Allah da komai ba, ba za su yi sata ba, ba za su yi zina ba, ba za su kashe 'ya'yansu ba, ba za su yi ƙarya ko zargi da gangan ba, kuma ba za su saɓa maka a cikin wani abu mai kyau ba, to ka karɓi mubaya'arsu, kuma ka roƙi Allah ya gafarta musu zunubansu, domin Allah Mai yawan gafara ne, Mai yawan jin ƙai" ... [60:12]. Wannan mubaya'a ce kuma ta mulki, domin Alƙur'ani ya bayyana cewa matan muminai ne, kuma mubaya'ar ita ce ba za su saɓa masa ba a cikin wani abu na alheri. Bugu da ƙari, mace tana da haƙƙin wakilta da kuma a wakilce ta wajen bayyana ra'ayi. Wannan saboda tana da haƙƙin bayyana ra'ayinta, don haka za ta iya zaɓar wakilinta; kuma tun da wakilci ba ya buƙatar kasancewa namiji, tana da haƙƙin wakiltar waɗanda suka zaɓe ta.

Allah (S.W.T) says: "O Prophet! When believing women come to you to take the oath that they will not associate in worshipping any other thing whatsoever with Allah, that they will not steal, that they will not commit adultery (or fornication) that they will not kill their children, that they will not utter slander intentionally or in falsehood, and that they will not disobey you in any just matter, then do receive their oath, and pray to Allah for the forgiveness of their sins, for Allah is oft-forgiving, most merciful". .. [60:12]. This Bayah was also a Bayah on ruling, as the Qur’an states that the women were believers, and the Bayah was that they would not disobey him in any good thing. Besides, the woman has the right to represent and be represented in voicing an opinion. This is because she has the right to voice her opinion, so she can choose her representative; and moreover since the deputyship does not necessitate manhood, she has the right to represent those who elect her. .

An kuma tabbatar cewa Ubangijinmu ‘Umar yana neman shawarar Musulmai duk lokacin da wata matsala ta same shi, ko ta shafi hukunce-hukuncen Shari’a ko hukuma ko kowane al’amari na Gwamnati. Idan wata matsala ta same shi, yakan kira Musulmai zuwa masallaci, yana kiran maza da mata, sannan ya nemi ra’ayin su duka. Ya janye ra’ayinsa lokacin da wata mace ta yi adawa da shi game da iyakance sadakin aure.

It was also proved that our master ‘Umar used to seek the opinion of the Muslims when a problem faces him, whether it related to the ahkam Shariah or the ruling or any of the actions of the State. When a problem faced him he used to call the Muslims to the masjid, and he used to call the men and women, and seek the opinion of all of them. He withdrew his opinion when a woman opposed him regarding limitation of the mahr..

Wadanda ba Musulmi ba suna da hakki kamar Musulmi na a wakilce su a majalisar Ummah, kuma su zama wakilan mazabarsu a cikinta, domin su bayyana ra'ayi a madadinsu game da rashin dacewar amfani da dokokin Musulunci a kansu, da zalunci da mai mulki zai iya yi musu.

Non-Muslims have the right like the Muslims to be represented in the council of the Ummah, and to be representatives of their electorate in it, so as to express the opinion on their behalf regarding the misapplication of the rules of Islam upon them, and the oppression of the ruler that might fall upon them. .

Duk da haka, ba za a bari wadanda ba musulmi ba su bayar da ra'ayinsu a al'amuran da suka shafi shari'a ba, saboda shari'ar Musulunci tana samuwa ne daga akidar Musulunci. Ita jerin dokoki ne na aiki da Allah ya shar'anta, wadanda aka fitar da su daga dalilai masu zurfi, kuma suna magance matsalolin dan Adam bisa takamaiman ra'ayi da akidar Musulunci ta zayyana. Wanda ba musulmi ba yana riko da wata akida ce wadda ta bambanta kuma ta saba wa akidar Musulunci, ra'ayinsa game da rayuwa kuma ya saba wa ra'ayin Musulunci, don haka ba a neman ra'ayinsa a al'amuran shari'a.

However, non-Muslims would not be allowed to voice their opinion in matters related to legislation, because the Islamic legislation emanates from the Islamic aqeedah. It is a host of practical divine rules deduced from their elaborate evidences, which treat human problems according to a specific viewpoint outlined by the Islamic Aqeedah. The non-Muslim embraces a doctrine that is alien and contradictory to the Islamic Aqeedah, and his viewpoint about life contradicts the Islamic viewpoint, so his opinion is not sought in matters of legislation. .

Haka kuma wanda ba musulmi ba ba shi da haƙƙin zaɓen Khalifah, ko shiga cikin zaɓen waɗanda za a zaɓi Khalifah daga cikinsu, domin shi ba shi da haƙƙi a cikin mulki. Amma game da sauran al'amuran da suke cikin ikon wajibi na Majalisar Ummah, shi kamar musulmi yake a cikin waɗannan al'amura, kuma a cikin bayyana ra'ayi a kansu.

The non-Muslim also does not have the right to elect the Khalifah, nor to participate in the short listing of the candidates from whom the Khalifah is to be elected, for he has no right in the ruling. As for other matters that form part of the Ummah's Council mandatory powers, he is just like the Muslim in these matters and in voicing an opinion regarding them.