1. Majalisar Ummah tana da waɗannan iko na wajibi, kuma su ne:

1. The Council of the Ummah has the following mandatory powers and they are: .

(a): Dole ne Khalifah ya tuntubi Majalisa, kuma Majalisa tana da hakkin ba shi shawara a cikin al'amura da ayyuka na aiki da suka shafi gudanar da harkokin cikin gida wadanda ba sa bukatar zurfin tunani da bincike, kamar samar da ayyuka da ake bukata domin samun kwanciyar hankali a rayuwa ta fuskar mulki, ilimi, lafiya, tattalin arziki, ciniki, masana'antu, noma da makamantansu. Haka kuma, karfafa kariyar garuruwansu, kiyaye tsaronsu da korar hatsarin makiyansu. Ra'ayin Majalisa a cikin wadannan al'amura yana daure Khalifah, watau ana aiwatar da ra'ayin mafi rinjaye.

(a): The Khalifah has to consult the Council and the Council has the right to advise him in the practical matters and actions related to discharging the affairs of the domestic policy that do not require profound thought and scrutiny such as provision of the necessary services so as to enjoy the tranquillity in life in terms of the matters of ruling, education, health, economy, trading, industry, farming and the like. In addition, strengthening the defences of their cities, saving their security and driving the danger of their enemy. The opinion of the Council in these matters is binding to the Khalifah, i.e. the opinion of the majority is executed. .

(b): Ga al'amuran ilimi da ke bukatar zurfin tunani da bincike, kamar bayyana gaskiya ko yanke shawarar yaki, da al'amuran da ke bukatar kwarewa, bayanai da ilimi, kamar tsara shirye-shiryen soja da dukkan al'amuran fasaha da na aiki, irin wadannan al'amura ana daukar su daga kwararru, ba ta hanyar rinjayen kuri'u ba. Haka ma harkokin kudi, sojoji da manufofin waje, wadanda Khalifa yana da hakkin ya yanke hukunci a kansu bisa ga ra'ayinsa da ijtihadinsa, bisa ga ahkamin Shari'a, kuma ba su cikin ikon wajibi na majalisa. Khalifa yana da hakkin ya koma ga Majalisa domin shawara da sanin ra'ayinta; sai dai ra'ayin Majalisar ba ya daure shi a wadannan al'amura.

(b): In the intellectual matters that require profound thought and scrutiny, such as revealing the facts or taking the decision of war, the matters that require experience, information and knowledge, like putting military plans and all the technical and practical matters. All of such matters are taken from the specialists and not by majority. Similar to that are the finance, the army and foreign policy, which the Khalifah has the right to decide in accordance with his opinion and ijtihad, based on the ahkam shariah, and they are not within the mandatory powers of the council. The Khalifah has the right to refer to the Council for consultation and to acquaint himself with its opinion; however the opinion of the Council is not binding in these matters. .

2. Ba a neman ra'yin majalisa game da doka; a maimakon haka, ana karbo dokar ne daga Littafin Allah, da Sunnar Manzonsa ﷺ, da abin da suka nuna dangane da ijma'un-sahabah da kiyasi na Allah, ta hanyar ijtihadi ingantacce. Ta haka ne ake karbar ahkamus-shari'a da kafa dokoki. Halifa yana da hakkin mayar wa majalisar dokoki da ka'idojin da yake so ya karba. Musulmin membobin majalisar suna da hakkin yin muhawara a kansu da bayyana ra'ayoyinsu game da wadannan ka'idoji. Duk da haka, idan sun sabawa Halifa game da ingancin fahimtarsu ko hujjojinsu, dangane da sabanin hanyar karbo daga tushen Allah (usul) da aka karba a cikin Daula, to lamarin zai koma ga mahkamatul-mazalim, kuma hukuncinta a cikin wannan al'amari yana da zartarwa.

2. The opinion of the council is not sought regarding legislation; the legislation is rather taken from the Book of Allah, the Sunnah of His Messenger and from what they alluded to in terms of ijmaa'us-sahabah and the divine qiyas, through valid ijtihad. The adoption of the ahkam shariah and enacting of laws would take place in this way. The Khalifah has the right to refer to the Council the laws and rules which he wants to adopt. The Muslim members of the Council have the right to debate them and voice their opinions regarding those rules. However, if they disagreed with the Khalifah regarding the validity of their deduction or their evidence, in terms of their disagreement with the method of adoption from the divine foundations (usool) adopted in the State, then the decision will refer to mahkamat ul-mathalim, and its verdict in this matter is binding. .

3. Majalisar Ummah tana da ikon yin lissafin Khalifah a kan dukkan al'amuran da ke faruwa a cikin Dawla yadda ya kamata, ko sun shafi harkokin cikin gida, harkokin waje, harkokin kudi ko al'amuran soja. Ra'ayin Majalisar yana da ɗaurewa idan ra'ayin mafi rinjaye a cikin irin waɗannan al'amura yana da ɗaurewa, kuma ba ya ɗaurewa idan ra'ayin mafi rinjaye a cikin irin waɗannan al'amura ba ya ɗaurewa.

3. The Council of the Ummah reserves the right to hold the Khalifah accountable on all matters that take place effectively within the State, whether these were related to home affairs, foreign affairs, financial affairs or military matters. The opinion of the Council is binding if the majority's opinion in such matters is binding, and it is not binding if the majority's opinion in such matters is not binding. .

Idan Majalisa da Khalifa suka sabawa juna game da halascin wani aiki da aka riga aka aiwatar, to ya kamata a mika lamarin zuwa kotun Mazalim domin ta warware tambayar. Hukuncin da ta yanke a kan lamarin yana da karfin doka kuma dole ne a bi shi.

If the Council and the Khalifah differed about the legitimacy of an action that had been already executed the matter should be referred to the court of Mazalim to settle the question. Its verdict on the matter is binding. .

4. Majalisar Ummah tana da 'yancin nuna rashin amincewa ga mataimakan Khalifah, Walis ko amil. Ra'ayinta a irin wannan hali zai zama wajibi, kuma Khalifah ya kamata ya sauke su nan take. Idan ra'ayin Majalisar Ummah ya bambanta da ra'ayin majalisar wilayar da abin ya shafa game da gamsuwa da rashin gamsuwa da Walis da amil, to ra'ayin majalisar wilayar ne yake da fifiko.

4. The Council of the Ummah reserves the right to express discontent towards the assistants, Walis or the amils. Its opinion in such a case would be binding and the Khalifah should dismiss them at once. If the opinion of the council of the Ummah differed from the opinion of the council of the concerned wilayah regarding content and discontent of the walis and amils, the opinion of the council of the wilayah has the priority. .

5. Membobin Majalisa Musulmai suna da hakkin takaita zaben wadanda za a mika sunayensu a matsayin 'yan takarar Khilafah daga cikin wadanda Mahkamat ul-Mazalim ta tabbatar sun cika sharuddan kwangila, ko an takaita su zuwa sunaye biyu ko shida, kamar yadda aka bayyana a karkashin batun zaben Khalifah. Ra'ayinsu a cikin wannan al'amari yana da ingancin dole, saboda haka ba za a yi la'akari da wasu 'yan takara banda wadanda Majalisa ta zaba a takaice ba.

5. The Muslim members of the Council have the right to restrict the nomination of candidates for the Khilafah from amongst those decided by mahkamat ul- Mazalim to fulfilling the contractual conditions, whether they were restricted to two or six nominees, as it is explained under the subject of the Khalifah's election. Their opinion in such a matter is binding, and candidates other than those shortlisted by the Council should accordingly not be considered. .

Waɗannan su ne ikon wajibi na Majalisar Ummah. Hujjojin waɗannan ikokin wajibi su ne kamar haka:

These are the mandatory powers of the Council of the Ummah. The evidences to these mandatory powers are as follows:.

(a) Hujjar da ke nuna cewa shawarar majalisar Ummah game da ayyuka da al'amura na aiki, waɗanda ba sa buƙatar bincike da nazari, tana da ƙarfi ta wajibi, an samo ta ne daga yadda Manzon Allah ﷺ ya bi ra'ayin mafi yawa na fita daga Madina don haɗuwa da rundunar mushrikai a yakin Uhudu. Wannan duk da cewa ra'ayin Manzon Allah ﷺ da Sahabbai shi ne su zauna a Madina, kada su fita daga cikinta.

The first point, (a): The evidence to the fact that the opinion of the council of the Ummah regarding the practical actions and matters, which do not require study and scrutiny is binding, is deduced from the Messenger of Allah's (PBUH) compliance with the opinion of the majority in going out of Madinah to meet the army of the mushriks in the battle of Uhud. This is despite the opinion of the Messenger of Allah (PBUH) and the Sahabah to stay in Madinah and not to go out of it. .

Hakanan an samo shi daga faɗinsa ﷺ ga Abu Bakr da ‘Umar (ra):

It is also taken from His (PBUH) saying to Abu Bakr and ‘Umar (ra): .

"Da ma kun yarda tare a kan wani al'amari da aka tuntuba, da ba zan saba muku ba."

"Had you agreed together on a consulted matter I would not have disagreed with you." .

Saboda haka, al'amuran aiki da suka shafi ra'in da ke kaiwa ga aiki, ta fuskar samar da hidimomi ga 'yan ƙasa domin tabbatar da rayuwarsu, da kuma ta fuskar kiyaye tsaronsu, ƙarfafa kariyarsu da kawar da hatsari daga gare su; ra'in mafi yawan majalisa a dukkan waɗannan al'amura yana ɗaure Khalifah, koda kuwa ya saɓa da burinsa, kamar yadda ya faru lokacin da Manzon Allah ﷺ ya fita zuwa Uhudu bisa biyayya ga ra'in mafi yawa.

Therefore, the practical matters related to the opinion leading to an action, in terms of providing the services to the citizens for reassuring their life, and in terms of maintaining their security, strengthening their defences and driving danger away from them; the majority opinion of the council in all of these issues is binding upon the Khalifah even if it disagreed with his wish, which happened with the Messenger of Allah (PBUH) going out to Uhud in compliance with the opinion of the majority. .

Na farko (b): A ka'ida, Khalifah yana neman shawarar malamai da masana da kwararru game da al'amuran wannan sashe. Wannan yana bisa ga abin da ya faru da Manzon Allah ﷺ lokacin da ya nemi shawarar Al-Habab b. Al-Mundhir wajen zaben wurin yakin Badar. An ruwaito a cikin Sirah ta Ibn Hisham: "Lokacin da Manzon Allah ﷺ ya sauka a kusa da ruwan Badar, Al-Habbab ibn Al-Mundhir bai gamsu da wurin ba. Ya ce wa Manzon Allah ﷺ: 'Ya Manzon Allah! Shin Allah ne ya sa ka sauka a wannan wuri wanda ba za mu iya tashi daga cikinsa ba, ko kuwa ra'ayi ne, yaki da dabara?' Ya ce: 'A'a, ra'ayi ne, yaki da dabara.' Al-Habbab b. Al-Mundhir ya ce: 'Ya Manzon Allah, wannan ba wuri ne (mai kyau) ba. Ka motsa mutane har mu kai ga gefen ruwan kusa da mutanen (abokan gaba), mu sauka a can, sannan mu zubar da ruwan da ke sashen da ke bayan, mu gina tafki a kansa, mu cika shi da ruwa. Sa'an nan mu yi yaki da mutanen inda za mu sha mu kuma ba za su sha ba.' Manzon Allah ﷺ ya ce: 'Ka bayar da ra'ayi mai kyau.' Sai Manzon Allah ﷺ da Musulmai suka tashi suka yi tafiya har suka kai ga gefen ruwan kusa da abokan gaba suka sauka a can."

The first point (b): In principle, the Khalifah takes the opinion of the scholars and the experts and the specialists regarding the matters of this section. This is in accordance with what happened with the Messenger of Allah ( PBUH) when he took the opinion of Al-Habab b. Al-Mundhir in selecting the location of the battle of Badr. It was reported in the Sirah of ibn Hisham: “When the Messenger (PBUH) camped at the nearest side of the water of Badr, Al-Habbab ibn Al-Mundhir was not content with that site. He said to the Messenger: “O Messenger of Allah! Did Allah make you camp in this place where we can’t depart from it, or is it the opinion, war and strategy?” He (PBUH) said: “It is rather the opinion, war and strategy”. Al-Habbab b. Al-Mundhir said: “O Messenger of Allah, this is not the (right) place. Move the people till we come to the side of the water near to the people (enemy), we camp there, then we seep away the water from the other part, we build a basin on top of it, we fill it with water. Then we fight against the people where we drink and they do not”. The Messenger of Allah (PBUH) said: “You gave the (right) opinion”. So the Messenger of Allah (PBUH) and the Muslims stood up and walked till they reached the near side of the water from the enemy and camped there. .

Sai ya umurce da a zubar da ruwan, kuma aka yi haka.

Then He (PBUH) ordered that the water be seeped away which was done. .

Ya gina wani tafki a kan rijiyoyin da suka tsotse ruwa, ya cika shi da ruwa, sannan ya zuba tukwanen ruwansu a ciki.” Don haka Manzon Allah ﷺ ya amince da ra'ayin al-Habab, ya kuma bi shi.

He (PBUH) built a basin on top of the seeped wells, filled it with water and threw in their (water) pots.” So the Messenger of Allah ( PBUH) agreed with the opinion of al-Habab and followed it. .

A cikin wannan lamari, wanda ya shafi ra'ayi, yaƙi da dabarun yaƙi, ra'ayin mutane ba shi da wani nauyi wajen yanke hukunci. Maimakon haka, ana la'akari da ra'ayin ƙwararre. Haka nan take a al'amuran fasaha da tunanin da ke buƙatar nazari da bincike, tare da ma'anoni. A irin waɗannan al'amura duka, ana komawa ga ƙwararru da masana, ba ga ra'ayin talakawa ba. Ba shi da wani nauyi a irin waɗannan al'amura ga yawan mutane, sai dai ga ilimi, gogewa da ƙwarewa.

In this incident, which has to do with the opinion, war and strategy, the views of the people have no weight in taking the decision. Rather the view of the expert is what is considered. Similar to this are the technical matters and the thoughts which require study and scrutiny, together with the definitions. In all such matters, reference is made to the experts and specialists, rather than to the ordinary people's opinion. There is no weight in such matters to the majority, but rather to the knowledge, experience and specialisation. .

Haka kuma yana shafar al'amuran kuɗi, domin Shari'a ta tsara nau'ukan kuɗaɗen da dole ne a tara, da wuraren da ya zama wajibi a raba su (a kashe su) a kansu. Shari'a kuma ta ƙayyade lokutan da ake sanya haraji; saboda haka babu amfanin neman ra'ayin mutane wajen tara kuɗaɗe da raba su. Haka abin yake ga sojoji: Shari'a ta bar wa Khalifah ikon tafiyar da al'amuran sojoji, kuma ta ƙayyade dokokin Jihadi. Babu wani ƙima ga ra'ayin mutane a kan al'amuran da Shari'a ta riga ta yanke hukunci a kansu. Haka kuma ya shafi dangantakar Ƙasa da sauran ƙasashe, domin wannan tunani ne da ke buƙatar nazari da zurfin fahimta, kuma yana da alaƙa da Jihadi. Bugu da ƙari, wani ɓangare ne na ra'ayi, yaƙi da dabaru. Saboda haka, babu amfanin ra'ayin mutane a wannan al'amari, ko sun zama rinjaye ko marasa rinjaye. Sai dai Khalifah yana da izinin gabatar da waɗannan al'amura ga Majalisar Ummah domin shawara da ra'ayinta, domin irin wannan gabatarwa abu ne mubah, kuma ra'ayin Majalisa a waɗannan al'amura ba ya zama wajibi, kamar yadda yake a yakin Badar. A maimakon haka, yanke shawara yana hannun wanda abin ya shafa. Don bambance tsakanin abu (a) da (b), muna cewa:

This also applies to the financial matters, because the Sharia has determined the types of funds which must be collected, and the areas over which they need to be allocated (spent). The Sharia has also determined the cases when taxes are imposed; therefore there is no point in seeking the opinion of the people in the collection and allocation of the funds. Similar to this is the army, the Sharia has left to the Khalifah the right of managing the army’s affairs, and it determined the rules of Jihad. There is no validity in the opinion of the people over matters decided by the Sharia. This also applies to the relationship of the State with other States, because this is of the thought that requires study and deep insight and is related to Jihad. Furthermore it is a part of the opinion, war and strategy. Therefore, there is no point in the opinion of the people in this matter whether it is the majority or minority. However the Khalifah is allowed to present these matters to the Council of the Ummah for its consultation and opinion, because such presentation is of the Mubah, and the opinion of the Council in these matters is not binding as in the incident of Badr. Rather the decision is entrusted with the concerned person.. To distinguish the difference between points (a) and (b), we say: .

Domin yanke shawarar gina gada a kan kogi don amfanin mutanen wani ƙauye, wanda ya kusan keɓanta ta fuskar sadarwa da makamantanta, to ra'ayin mafi yawan mambobin majalisa a kan wannan al'amari yana ɗaure Khalifah wajen gina gadar don magance matsalar sadarwar ƙauyen. Amma game da yanke shawarar wurin da ya dace da fasaha don gina gadar, da mafi kyawun tsarin injiniyanci na gadar, ko ya kamata ya zama gada mai rataye ko kuma mai tsaye a kan ginshiƙai a cikin kogin, da sauransu; ana tuntuɓar ƙwararru da masana a irin waɗannan al'amura, maimakon ra'ayin mafi yawan mambobin majalisa.

For deciding the building of a bridge over a river to serve the interests of the people in a village, almost isolated in terms of communications and the like, then the majority opinion of the council on this matter is binding to the Khalifah in building the bridge to solve the communications problem of the village. As for deciding the right technical location for building the bridge, and the best engineering design of the bridge, whether it should be a suspension bridge or standing over pillars in the river etc; the experts and specialized people are consulted in such matters, rather than the majority opinion of the council. .

Haka kuma, wajen gina makaranta ga yara na wani ƙauye, inda yaran sa ke samun babbar wahala wajen isa makarantun da ke garuruwa, ra'ayin mafi yawan majalisar Ummah a kan wannan al'amari yana ɗaure Khalifah. Dangane da zaɓen wurin makarantar a ƙauyen ta fuskar ƙarfin ƙasa da ya dace da tsari, da kuma salon ginin ta, ko wurin mallakar Baitul-mali ne, watau an gina shi, an saye shi ko an yi hayar sa, a irin waɗannan al'amura ana tuntuɓar masana da ƙwararru; ba a neman ra'ayin mafi yawan majalisa, kodayake Khalifah yana da izinin tuntuɓar su a kan al'amarin, amma ra'ayinsu ba ya ɗaure. Amma game da ƙasar da ke kan iyaka, wadda ke fuskantar haɗarin abokan gaba, to ra'ayin mafi yawan majalisar Ummah yana ɗaure ta fuskar ƙarfafa ƙauyen da kuma korar haɗarin abokan gaba daga gare shi, da hana shi fallasa ga kisa da korarwa bayan duk wani harin abokan gaba. Duk da haka, hanyar gina irin waɗannan ƙarfafawa da duk wani makami na yaƙi da ake amfani da shi wajen korar haɗari daga gare shi, irin waɗannan abubuwa suna buƙatar tuntuɓar masana da ƙwararru, maimakon ra'ayin mafi yawan majalisa.

Likewise, building a school for the children of a village, where its children find great difficulty in reaching the schools in the towns, the majority opinion of the council of the Ummah on this matter is binding to the Khalifah. In regards to the choice of the location of the school in the village in terms of the soil strength suitable for design, as well as the style of its building, whether is possessed by the State, i.e. it is built, bought or leased, in such matters the experts and specialised people are consulted; and the majority opinion of the council is not sought, though the Khalifah is allowed to consult with them over the matter, but their opinion is not binding.. As regarding a country at the frontiers, defying the danger of an enemy, then the majority opinion of the council of the Ummah is binding in terms of the village's fortification and driving the danger of the enemy away from it, and preventing its exposure to killing and expulsion after any aggression from the enemy. However, the method of building such fortifications and any fighting means used to drive the danger away from it; such things need the consultation of the experts and specialized people, rather than the majority opinion of the council. .

Abu na biyu: Shari'a ta Allah kaɗai ce. Allah (SWT) yana cewa:

The second point: Legislation belongs to Allah alone. Allah (S.W.T) says: .

"Lalle hukunci na Allah kaɗai ne." [TMQ 12: 40]. "Amma a'a, ina rantsuwa da Ubangijinka, ba za su zama muminai ba har sai sun sanya ka alƙali a cikin abin da suke saɓani a kansa, sannan ba su sami wani ƙunci a cikin zukatansu ga abin da ka yanke ba, kuma su miƙa wuya gaba ɗaya." [TMQ 4: 65].

"Verily, the decision rests with Allah only." [TMQ 12: 40]. "But nay, by your Lord, they will not be true believers until they make you judge of what is in dispute between them, and find within themselves no dislike of that which you decided and submit with full submission." [TMQ 4: 65] .

Cikin bayanin Manzon Allah ﷺ game da faɗin Allah (SWT):

In the explanation of the Messenger (PBUH) to His (S.W.T) saying: .

"Sun riƙi malamansu da mahaddatansu a matsayin ubangiji baya ga Allah" [TMQ 9:31].

"They have taken as lords beside Allah their rabbis and their monks", [TMQ 9:31] .

Al-Tirmidhi ya ruwaito daga Adi ibn Hatim, ya ce:

Al-Tirmidhi reported through ‘Adi ibn Hatim, he said: .

Na zo wajen Annabi (PBUH) ina sanye da gicciyen zinariya a wuyana. Sai ya ce: Ya Adiy! Ka jefar da wannan gunki. Sannan na ji shi yana karatun a cikin suratul Bara'ah: {Sun riƙi malamansu da sufaye su zama ubangiji baicin Allah} (9: 31). Ya ce: Ba su bauta musu ba; amma idan an halatta musu wani abu sai su ɗauke shi halal, idan kuma an haramta musu wani abu sai su haramta shi. [Tirmizi, Sunan, #3095]

"I came to the Prophet (PBUH) while wearing a cross of gold in my neck. He said: O Adiy! Throw out this idol. And I heard him reading in surah of Bara’ah: 'They have taken as lords beside Allah their rabbis and their monks' (9: 31). He said: they did not worship them; but when they were permitted something they took it as halal and when they were prohibited something they forbade it". [Tirmidhi, Sunan, #3095] .

Saboda haka, ba a ɗaukar hukunci (tsarin shari'a) daga ra'ayin majalisa, ko ta hanyar ijma'i ko ta rinjaye. A maimakon haka, ana ɗaukarsa daga Littafin Allah da Sunnar Manzonsa ﷺ, da kuma abin da su biyun suke nunawa ta hanyar ijtihadi mai inganci.

Therefore, legislation is not taken from the opinion of the council, neither by consensus or majority. It is rather taken from the Book of Allah and the Sunnah of His Messenger, and from that which is indicated by them through valid ijtihad. .

Saboda haka, Manzon Allah ﷺ ya ki karɓar ra'in mutane da yawa daga cikin Musulmai game da yarjejeniyar zaman lafiya ta Hudaibiyya, ya kuma ce: "Ni bawan Allah ne kuma Manzonsa, kuma ba zan taɓa saɓa wa umarninsa ba."

Thus, the Messenger (PBUH) refused the opinion of many Muslims regarding the Hudaybiyah peace treaty, and said: "I am the servant of Allah and His Messenger, and will never disobey his order." .

Wannan saboda zaman lafiyar wahayi ne daga Allah (SWT);

This is because the peace was a revelation from Allah (S.W.T); .

saboda haka ba a neman ra'ayin mutane game da shari'a. Bisa wannan, karbar ahkam shari'ah, kafa dokoki, da karɓar ƙa'idoji da ka'idoji na daga cikin ikon wajibi na Khalifah shi kaɗai, kamar yadda aka bayyana a baya. Duk da haka, halal ne ga Khalifah ya gabatar wa majalisar Ummah duk abin da yake son karɓa daga ahkam shari'ah da ka'idoji, domin ya san ra'ayinta a kansa. Wannan kamar abin da 'Umar ɗan Al-Khattab (ra) ya yi lokacin da ya komar da Musulmi zuwa ga hukunce-hukuncen Allah, abin da Sahabbai ba su ƙi ba, kamar a lamarin ƙasashen Iraƙi da aka ci, lokacin da Musulmi suka roƙe shi ya raba ƙasashen tsakanin mayaƙan da suka buɗe su. Sai 'Umar ya tambayi mutane, amma ra'ayinsa ya tsaya a kan a bar ƙasar a hannun masu mallakarta, bisa sharaɗin cewa su biya Kharaj da aka sani a kanta, baya ga biyan Jizya a kan kansu. Komawar 'Umar da Abu Bakr kafin shi zuwa ga Sahabbai don neman ra'ayinsu kan hukunce-hukuncen Allah, ba tare da wata ƙin yarda daga Sahabbai ba, yana nuna Ijma'insu. Wannan yana zama hujja cewa Khalifah yana da haƙƙin yin hakan. Dangane da komawa zuwa mahkamat al-Mazalim idan Khalifah ya saɓa da majalisar Ummah game da ingancin fitar da waɗannan ka'idoji, ko game da hujjojinsu, ko sharuddan karɓarsu daga tushen (usool) da Jiha ta karɓa: a wannan hali, ikon alƙalin Mazalim shi ne ya duba hukuncin da Khalifah ya karɓa, ko yana da hujja daga nassi, kuma ko hujjar tana aiki a kan lamarin. Saboda haka, idan Khalifah ya saɓa da majalisar (watau mafi yawan majalisar) game da hukuncin da Khalifah ya karɓa, ta fuskar ko hukunci ne na shari'a ingantacce ko a'a, to alƙalin Mazalim ne zai warware wannan saɓani, domin hakan yana cikin ƙwarewarsa; kuma hukuncin mahkamat al-Mazalim yana da ƙarfi.

therefore the opinion of the people is not sought regarding legislation. Based on that, the adoption of the ahkam shariah, enacting of laws and the adoption of the rules and cannons are of the mandatory powers of the Khalifah alone as explained before. However, it is allowed for the Khalifah to submit to the council of the Ummah whatever he wants to adopt of ahkam shariah and cannons so as to find out its opinion regarding it. This is like what ‘Umar b. Al- Khattab (ra) did when he referred to the Muslims over the divine rules, which the Sahabah did not object to, as in the incident of the conquered lands of Iraq, when the Muslims asked him to divide the lands amongst the fighters who opened them. So ‘Umar asked the people, but his opinion settled on keeping the land with its landlords on condition that they pay a known Kharaj over it in addition to paying the Jizya over their persons. The reference of ‘Umar and Abu Bakr before him to the Sahabah for their opinion over the divine rules without an objection from the Sahabah to this indicates their Ijma’. This serves as evidence that the Khalifah has the right to do that.. With regard to reference to the mahkamat al-Mazalim in case the Khalifah differed with the council of the Ummah regarding the validity of the deduction of these cannons, or regarding their evidences or terms of the adoption from the sources (usool) adopted by the State. In this case the authority of Mathalim judge is to examine the hukm adopted by the Khalifah, whether it has divine evidence and whether the evidence applies to the incident. Therefore, if the Khalifah differed with the council (i.e. the majority of the council) over the hukm which the Khalifah adopted in terms of being a valid hukm shar’i or not, then this dispute is settled by the judge of Mazalim, because it is of his speciality; and the opinion of mahkamat ul-mathalim is binding. .

Membobin majalisa wadanda ba Musulmi ba ba su da hakkin yin nazari a kan ahkam da kaidojin da Khalifah yake son ya karɓa. Dalilin haka shi ne, ba sa imani da Musulunci, kuma hakkinsu ya takaita ne ga bayyana damuwarsu game da duk wata zalunci da zai iya faruwa a kansu daga shugabanni, ba wai bayyana ra'ayinsu game da ahkam na Allah da kaidoji ba. Dangane da mataki na uku, hujjarsa ita ce ma'anar gaba ɗaya na nassosin da suka shafi kiran shugabanni su yi lissafi. Ahmad ya ruwaito daga Ibn 'Umar, ya ce: "Manzon Allah ﷺ ya ce: 'Za a samu Amirai a kanku da za su umurce ku da abubuwan da su ba sa aikatawa. Duk wanda ya gaskata su cikin karyarsu, ya taimake su cikin zaluncinsu, to ba ya cikina ni kuma ban cikinsa ba, kuma ba zai riske ni a kan Hawd (tafki)'." [Al-Mundhiry, al-Targhib wa'l-Tarhib, juz'i 3, shafi 2203]. Ahmad ya ruwaito daga Abu Sa'id al-Khudri, ya ce: "Manzon Allah ﷺ ya ce: '...Mafi alherin jihadi shi ne (faɗin) kalmar gaskiya a gaban shugaba azzalumi'." [Abu Dawud, Sunan, #4344]. Al-Hakim ya ruwaito daga Jabir daga Annabi ﷺ, wanda ya ce: "Shugaban shahidai shi ne Hamza ɗan 'Abdul-Muɗɗalib, da wani mutum da ya tsaya a gaban shugaba azzalumi inda ya umurce shi ya hana shi, sai ya (shugaban) ya kashe shi." [Al-Mundhiry, al-Targhib wa'l-Tarhib, juz'i 3, shafi 229]. Muslim ya ruwaito daga Umm Salamah cewa Manzon Allah ﷺ ya ce: .

Non-Muslim members of the council have no right in examining the ahkam and cannons which the Khalifah wants to adopt. This is because they do not believe in Islam, and because their right is restricted to voicing their concerns regarding any oppression that might fall upon them from the rulers, rather than expressing their view regarding the divine ahkam and canons.. With regards to the third point, its evidence is the general meaning of the texts related to bringing the rulers to task. Ahmad narrated from Ibn ‘Umar, who said: “The Messenger of Allah (PBUH) said: “There will be Amirs over you who order you of things they do not do. Whoever believed them in their lies and helped them in their injustice he would not belong to me nor I belong to him, and he will not join me on the Hawd (basin)”. [al-Mundhiry, al- Targhib wa’l-Tarhib, vol.3, p.2203]. Ahmad narrated from Abu Sa’id al-Khudri, who said: “The Messenger of Allah (PBUH) said:. “…The best of Jihad is (to say) a word of truth before an oppressor ruler”.” [Abu Dawud, Sunan, #4344]. Al-Hakim narrated from Jabir from the Prophet (PBUH) who said: “The master of martyrs is Hamza b. ‘Abd al-Muttalib and a man who stood to an oppressor ruler where he ordered him and forbade him so he (the ruler) killed him.” [Al-Mundhiry, al-Targhib wa’l-Tarhib, vol.3, p.229]. Muslim narrated from Umm Salamah that the Messenger of Allah ( PBUH) said: .

"Za a samu shugabanni waɗanda za ku san wasu daga cikin abubuwan da suke yi, kuma ku ƙi wasu. Wanda ya san (haka) zai tsira daga alhaki, wanda ya ƙi kuma zai sami aminci; amma wanda ya amince da bi (zai kasance) ba (haka ba)."

“There will be Amirs you recognise some of what they do and deny some. Whoever recognised he would be free of responsibility, and whoever denied he will be safe; but whoever accepted and follows (he will be not)”.

Waɗannan nassosi gabaɗaya ne kuma suna nuna hisabi ga mai mulki bisa ƙa'idojin shari'a. Haka kuma hisabi na iya kasancewa a kan kowane aiki. Wannan hisabi da Majalisa ke yi wa Khalifah da sauran mataimakansa, gwamnoni da ma'aikatan gwamnati zai shafi duk wani aiki da aka riga aka aiwatar, ko aikin ya saɓa wa hukuncin Allah, ko yana da kuskure ko cutarwa ga Musulmi, ko yana da zalunci ko sakaci wajen kula da harkokin al'ummar. Dole ne Khalifah ya amsa wannan hisabi da kuma korafe-korafen ta hanyar nuna ra'ayinsa da hujjarsa game da maganganunsa, ayyukansa da ayyukan da ya ɗauka, domin Majalisa ta tabbata da kyakkyawan aikinsa, gaskiyarsa da amincinsa. Idan kuwa Majalisa ba ta karɓi ra'ayin Khalifah ba kuma ta ƙi hujjarsa, wannan lamari dole ne a bincika. Idan lamarin yana cikin al'amuran da ra'ayin rinjaye ke ɗaurewa, to ra'ayin Majalisa ya zama mai ɗaurewa kamar al'amuran da ke cikin (a); in ba haka ba, ba zai zama kamar al'amuran da ke cikin (a) ba. Misali, idan hisabin ya kasance game da rashin samar da makaranta a misalin da ya gabata, to hisabin yana ɗaurewa. Amma idan hisabin ya kasance game da tsarin da ya zaɓa don makarantar, to hisabinsa ba ya ɗaurewa.

These texts are in general form and indicate accounting of the ruler in accordance with the rules of the shara’. Furthermore accounting can be over any action. This accounting by the Council to the Khalifah and other assistants, governors and ‘Amils would be over any action which has been actually executed whether this action disagreed with the divine rule, was wrong or harmful to Muslims, or was unjust or complacent toward the citizens in looking after their affairs. The Khalifah must respond to this accounting and the objections by showing his view and evidence regarding his words, actions and tasks he undertook, so that the Council can be assured of the good performance, the sincerity and honesty of the Khalifah. If however the Council does not accept the view of the Khalifah and rejects his argument, this must be examined. If this matter was of the issues over which the majority opinion is binding then the opinion of the Council is binding like the issues in (a), otherwise it would not be like the issues in (a). If the accounting for example was regarding not providing the school in the previous example then the accounting is binding. If the accounting was however regarding the design he chose for the school then his accounting is not binding. .

Idan waɗanda ke lissafi suka yi sabani da masu mulki kan wata al'amari ta fuskar shari'a, al'amarin yana komawa zuwa kotun ƙorafin zalunci (Al-Mazalim) bisa buƙata daga Majalisa, saboda abin da Allah (S.W.T) ya ce:

If those who account differed with the rulers over any matter from the legal point of view, the matter is referred to the court of unjust acts (Al-Mazalim) by a request from the Council, due to what Allah (S.W.T) says: .

“Ya ku waɗanda suka yi imani, ku bi Allah, kuma ku bi Manzon Allah, da waɗanda suke da iko a cikinku. Idan kun yi sabani a kan wani al'amari, ku mayar da shi ga Allah da Manzon Allah.” [4:59] Ma'anar wannan ita ce idan Musulmai suka yi sabani da masu iko a kan wani al'amari, to su mayar da shi ga Allah da Manzon Allah ﷺ, wato su yi hukunci bisa Shari'a. Wannan na nufin a mayar da shi ga shari'a, wato zuwa kotun ƙara ta zalunci, kuma hukuncinta yana da ƙarfi, domin tana da ikon wajibta hukunci a wannan al'amari.

“O you who believe obey Allah and obey the Messenger and those in authority from amongst you. If you disputed over a matter refer it to Allah and the Messenger.” [4:59] This means that if the Muslims dispute with the people of authority over a matter, they should refer it to Allah and to the Messenger, that is arbitrate to the Sharia. This means to refer to Judiciary, that is to the court of unjust acts and its opinion is binding, because it has the mandatory power in this case. .

Dalili a kan batu na huɗu shi ne cewa Manzon Allah (ﷺ) ya cire al-'Ala' ibn al-Hadrami, mai aikinsa a kan Bahrain, saboda wakilin 'Abd Qays ya kai koke a kansa wajen Manzon Allah (ﷺ). Ibn Sa'd ya ruwaito daga Muhammad b. 'Umar: "Cewa Manzon Allah (ﷺ) ya rubuta wa al-'Ala' b. al-Hadrami ya zo wajensa tare da mutum ashirin daga 'Abd Qays. Ya isa wajensa da mutum ashirin, wanda Abdullah ibn Awf al-Ashajj ke jagoranta, sannan ya naɗa bayansa al-Mundhir b. Sawa. Wakilin ya kai koke game da al-'Ala' b. al-Hadrami, sai Manzon Allah (ﷺ) ya cire shi, ya naɗa Iban b. Sa'id b. al-'Aass, ya ce masa: 'Ka kula da 'Abd al-Qays kuma ka girmama shugabanninsu.'"

In regards to the fourth point, its evidence is that the Messenger of Allah (PBUH) removed al-’Ala’ ibn al-Hadrami, his Amil over Bahrain, because the delegate of `Abd Qays complained about him to the Messenger (PBUH). Ibn Sa’d narrated on the authority of Muhammad b. ‘Umar:. “That the Messenger of Allah wrote to al-Ala’ b. Al-Hadrami to come to him with twenty men from ‘Abd Qays. He reached him with twenty men headed by Abdullah ibn Awf al-Ashajj, and appointed after him al-Mundhir b. Sawa. The delegate complained of al-‘Ala’ b. Al-Hadrami so the Messenger of Allah (PBUH) removed him and appointed Iban b. Said b. Al-Aass and said to him:” Take care of ‘Abd Al-Qays and respect their chiefs.” .

Har ila yau, ‘Umar b. Al-Khattab ya cire Sa’d b. Abi Waqqas daga Wilayah saboda kawai korafin mutane a kansa, kuma ya ce: “Ban cire shi ba saboda rashin cancanta ko cin amana”. Wannan yana nuna cewa mutanen Wilayah suna da hakkin bayyana fushinsu da rashin amincewarsu da Walis dinsu da Amirorinsu, kuma Khalifah saboda haka dole ne ya cire su. Haka nan, Majalisar Ummah tana da izini, a matsayinta na wakiliyar dukkan Musulmi a cikin Daular, ta bayyana fushinta da rashin amincewarta da Walis da Amils, kuma Khalifah dole ne ya cire su nan take idan korafin ya fito daga mafi yawan mambobin majalisar wilayah ko mafi yawan mambobin majalisar Ummah. Idan an samu sabani tsakanin ra’ayoyin wadannan majalisu guda biyu, to ana ba da fifiko ga majalisar wilayah, domin ta fi sanin halin wali kuma ta fi sanin shi fiye da majalisar Ummah.

Also ‘Umar b. Al-Khattab removed Sa’d b. Abi Waqqas from the Wilayah just because of the complaint of the people against him, and he said: “I did not remove him because of deficiency or treason”. This indicates that the people of the Wilayah have the right to express their anger and discontent of their Walis and Amirs, and the Khalifah thus has to remove them. Likewise, the Council of the Ummah is allowed, as a representative of all Muslims in the State, to express its anger and discontent of the Walis and Amils and the Khalifah has to remove them immediately if the complaint came from the majority of the council of the wilayah or the majority of the council of the Ummah. In the case of conflict between the views of these two councils, then the priority is given to the council of the wilayah, for it is more aware and more acquainted than the council of the Ummah of the condition of the wali. .

Dangane da batu na biyar, wannan batu yana da matsaloli guda biyu: na farko shi ne zaɓen ƴan takara na farko da aka jera, na biyu kuma shi ne rage jerin zuwa mutum shida, sannan zuwa biyu.

With regards to the fifth point, this point has two issues: The first one is the short listing of the nominees, and the second is reducing the shortlist to six people and then to two. .

Dangane da batu na farko, daga bin hanyar naɗin Khulafa'ur-Rashidun (waɗanda aka shiryar) ya bayyana cewa an yi zaɓen 'yan takara na farko ta hannun wakilan Musulmi kai tsaye, ko kuma ta hanyar neman Khalifa ya zaɓi 'yan takarar a madadinsu.

As for the first issue, from following the manner of appointing the guided Khulafaa' it appears there was short listing of nominees made by the representatives of the Muslims directly, or through requesting the Khalifah to shortlist the nominees on their behalf. .

A cikin zauren Bani Sa'idah, waɗanda aka zaɓa su ne Abu Bakr, ‘Umar, Abu Ubaida da Sa'd ibn Ubadah, waɗanda aka lura da su sosai, kuma zaɓen ya tsaya a kansu. Wannan ya faru a gaban mutanen zauren, sannan daga baya da yardar Sahabbai, inda suka yi wa Abu Bakr mubaya'a.

In the hall of Bani Sa'idah the nominees were Abu Bakr, ‘Umar, Abu Ubayda and Sa'd ibn Ubadah, who were seen enough and to whom the nominations were restricted. This took place before the people of the hall, and then by the consent of the Sahabah later on, where they gave the bayah to Abu Bakr. .

A ƙarshen mulkin Abu Bakr (ra), ya tuntuɓi Musulmi na kimanin watanni uku, yana tattaunawa da su game da matsayin Khilafah bayan sa. Bayan sun tattauna wannan da shi, sun amince da zaɓensa na ‘Umar, wato ya takaita zaɓen ga mutum ɗaya.

Towards the end of Abu Bakr's (ra) authority, he consulted with Muslims for about three months, discussing with them the post of Khilafah after him. After they discussed this with him they agreed to his nomination of ‘Umar, i.e. restricting the nomination to one candidate. .

Takaita zaɓen waɗanda za a zaɓa daga cikinsu ya ƙara bayyana kuma ya fito fili bayan da aka soki ’Umar, domin sun roƙe shi (ra) ya zaɓa musu waɗanda za a zaɓa daga cikinsu; sai ya takaita shi zuwa mutum shida, yana hana wasu wannan dama, inda ya jaddada al’amarin kamar yadda aka sani.

Restricting of nominees was more clear and obvious after the stabbing of ‘Umar, for they requested him (ra) to nominate to them candidates; so he confined it to six (nominees), depriving others of it, where he emphasised that matter as it is known. .

A lokacin da aka zabi ’Ali (ra), shi kaɗai ne aka zaɓa, ba tare da wani ya tare shi ba; don haka babu buƙatar tace zaɓuɓɓuka.

At the time of nominating ’Ali (ra), he was the only nominee, without having any one else with him; so there was no need for short listing. .

Ana yin jerin gajerun sunayen 'yan takara kafin taron Musulmai ya kasance abu ne da aka saba yi; kuma da a ce ba a halatta hakan ba, da ba a aiwatar da shi ba, domin hakan zai hana wasu haƙƙinsu na takara. Saboda haka, yin jerin gajerun sunayen 'yan takara don muƙamin Khilafah halal ne saboda ijma'in Sahabbai. Don haka, Ummah, watau wakilanta, an halatta su yi jerin gajerun sunayen 'yan takara, ko an yi wannan jerin kai tsaye ta hannun Ummah, ko ta hanyar ba wa Khalifan da ke barin muƙami izinin yin hakan a madadinsu.

Short listing of nominees used to take place before a gathering of Muslims; a matter which is opposed and not executed had it been not allowed, for this prevents the right of others in nomination. Therefore, short listing the nominees for Khilafah post is allowed due to the ijmaa' us-Sahabah. Thus, the Ummah, i.e. her representatives are allowed to shortlist the nominees, whether this short listing was conducted directly by the Ummah, or through authorizing the outgoing Khalifah to do that on their behalf. .

Dangane da zaɓen 'yan takara (short listing), dalilin zaɓen 'yan takara shida da farko yana daga aikin ‘Umar (ra); yayin da rage jerin zuwa biyu bayan haka yana daga aikin Abdul Rahman ibn Awf (ra). Bugu da ƙari, wannan yana tabbatar da ma'anar bai'a ta hannun mafi yawan masu zaɓe na Musulmi; domin idan 'yan takara sun fi biyu, to wanda ya yi nasara daga cikinsu zai iya samun kamar kashi talatin cikin ɗari na masu zaɓe, watau ƙasa da rinjayensu. Mai nasara zai samu rinjaye ne kawai idan 'yan takara ba su fi biyu ba.

This is in regards to short listing. In regards to evidence for the short listing of the nominees to six people at first, this is taken from the action of ‘Umar (ra); whilst shortening the list to two after that is taken from the action of Abdul Rahman ibn Awf (ra). Additionally this verifies the meaning of the bayah by the majority of the Muslim electorate; for if the nominees were more than two, then the winner amongst them might get for example thirty percent of the electorate, i.e. less than their majority. The winner would get the majority in case the nominees were not more than two. .

Dangane da zaɓar mutum shida da biyu daga cikin waɗanda za a zaɓa daga majalisar Ummah, dole ne hakan ya kasance ta hannun Mahkamat ul-Mathalim domin tabbatar da cewa waɗanda aka zaɓa sun cika sharuɗɗan kwangilar; wannan saboda zaɓen da majalisar Ummah ke yi ya kasance ne don zaɓar Khalifah daga cikinsu. Wato, dole ne su cika sharuɗɗan kwangilar. Saboda haka, Mahkamat ul-Mathalim za ta cire daga cikin waɗanda aka zaɓa domin Khilafah duk wanda bai cika sharuɗɗan kwangilar ba. Bayan haka, majalisar Ummah za ta yi jerin sunayen da za a zaɓa daga cikin waɗanda Mahkamat ul-Mathalim ta yanke cewa sun cika sharuɗɗan kwangilar.

In regards to short listing of the six and two nominees by the council of the Ummah, this must be by the mahkamat ul-mathalim to ensure that the nominees fulfil the contractual conditions; this is because the short listing conducted by the council of the Ummah is for electing a Khalifah from amongst them. It means in other words that they must fulfil the contractual conditions. Therefore, mahkamat ul-mathalim would exclude from the nominees to the Khilafah anyone who does not fulfil the contractual conditions. After that the council of the Ummah would make the shortlist from the nominees decided by mahkamat ul-mathalim to have fulfilled the contractual conditions.