Kowane memba na Majalisar Ummah yana da hakkin ya yi magana ya bayyana ra'ayinsa yadda ya so ba tare da wani matsin lamba ba, muddin yana cikin iyakokin da Shari'a ta halatta. Memba zai zama wakili ga Musulmi ta fuskar bayyana ra'ayi da yin lissafi. Aikinsa zai kasance nazarin ayyukan Khalifah ko duk wani mai mulki a cikin Jiha ko duk wani ma'aikacin gwamnati a kowace ma'aikata ko ofishi na Jiha tare da yin nazari sosai, da kuma riƙe su duka da alhakin ayyukansu, da ba su shawara, da bayyana ra'ayi, da gabatar da shawarwari, da shiga muhawara da su, da kuma adawa da duk wani aiki na ba daidai ba da Jiha ke yi. Zai yi duk wannan a madadin Musulmi waɗanda suka wajaba su umarci abin da yake nagari da hana abin da yake mugunta, da kuma riƙe masu mulki da alhakin ayyukansu.

Every member of the Council of the Ummah has the right to speak and voice an opinion as he wishes without any pressure as long as it is within the limits allowed by Shara. The member would be a representative of the Muslims in terms of voicing opinions and in accounting. His job would be to study closely the activities of the Khalifah or any ruler in the State or any civil servant in any of the State’s departments and offices and hold all them accountable, giving them advice, voicing opinions, presenting suggestions, entering with them into debates, and with objecting to all of the wrong actions performed by the State. He would do all this on behalf of the Muslims who are obliged to enjoin what is good and forbid what is evil, and to hold the rulers accountable, .

bayar da shawarwari da nasiha gare su, domin wannan wajibi ne a kan Musulmai. Allah (SWT) ya ce:

giving them advice and suggestions, because this is their duty upon the Muslims. Allah (S.W.T) says: .

"Kun kasance mafi alherin al'umma, an fitar da ku ga mutane, kuna umurni da abin da yake daidai kuma kuna hana abin da ba daidai ba". .. [3:110].

"You are the best of peoples, evolved for mankind, enjoining what is right and forbidding what is wrong". .. [3:110].

Kuma Shi (S.W.T) yana cewa:

And He (S.W.T) says: .

Su ne waɗanda, idan Muka tabbatar da su a cikin ƙasa, suna tsayar da salla, suna bayar da zakka, suna umurni da abin da yake daidai, kuma suna hana abin da ba daidai ba. .. [22:41].

"They are those who, if we establish them in the land, establish regular prayers and give zakat, enjoin the right and forbid the wrong". .. [22:41].

Allah (SWT) kuma ya ce:

Allah (S.W.T) also says: .

Kuma bari a samu daga cikinku wata al'umma da ke kira zuwa ga duk abin da yake alheri, suna umarni da abin da yake daidai, suna hana abin da yake munanan. .. [3:104].

"And let there arise from amongst you a band of people inviting to all that is good, enjoins what is right and forbidding what is wrong". .. [3:104].

Yawancin hadisai an ruwaito su waɗanda ke nuna wajabcin umurni da kyakkyawa da hani daga mummuna, kamar faɗin Annabi Muhammadu ﷺ:

Many Ahadith have been reported that indicate the obligation of enjoining the Maaroof and forbidding the Munkar, such as Prophet Muhammad’s (PBUH) saying: .

"Ina rantsuwa da Wanda ya mallaki raina, lallai ne ku umurci mai kyau, ku hana mugun aiki, ko kuma Allah ya aiko muku da azaba daga gare Shi, sa'an nan ku yi addu'a gare Shi, amma addu'arku ba za a amsa ta ba." Ahmad ya ruwaito shi daga Hudhaifa. [Abu Dawud, Sunan, #4336] Ya kuma ce ﷺ:

"By He Who owns my soul, you must enjoin the Ma’roof and forbid the Munkar, or Allah may inflict upon you a punishment from Him, you would then supplicate Him and your supplication would go unanswered", as narrated by Ahmad on the authority of Hudhayfah. [Abu Dawud, Sunan, #4336] He (PBUH) also said: .

"Duk wanda ya ga wani abin ƙi (munkari) a cikinku, to ya canza shi da hannunsa; idan bai iya ba, to ya canza shi da harshensa; idan kuma bai iya ba, to da zuciyarsa. Kuma wannan shi ne mafi ƙarancin imani," wanda Muslim ya ruwaito daga Abu Sa'id [Sahih, #175]. Waɗannan ayoyi da hadisai suna umurtar Musulmi da yin umurni da abin kirki (ma'aruf) da hana abin ƙi (munkari). Riƙe shugabanni da alhakin ayyukansu yana cikin yin umurni da ma'aruf da hana munkari. Wasu hadisai ma suna umurtar musamman a riƙe shugabanni da alhakin ayyukansu, wannan kuwa yana nuna muhimmancin wannan aiki. Umm Atiyya ta ruwaito daga Abu Sa'id cewa Manzon Allah ﷺ ya ce: "Mafi girman jihadi shi ne kalmar gaskiya a gaban shugaba azzalumi." [Abu Dawud, Sunan, #4344] Wannan nassi ne game da sukar shugaba da wajabcin faɗin kalmar gaskiya a fuskarsa, yana ɗaukar hakan a matsayin mafi kyawun nau'in jihadi. Manzon Allah ﷺ ya ƙarfafa wannan nau'in jihadi, ya kuma sa ya zama abin so ƙwarai, ko da kuwa hakan zai kai ga rasa rai, kamar yadda aka ambata a cikin hadisi ingantacce (Sahih), inda ya ce ﷺ: .

"If anyone among you sees a Munkar, let him change it with his hand; if he could not, let him then change it with his tongue; and if he could not, then with his heart., And that is the least of Iman", narrated by Muslim on the authority of Abu Sa’id [Sahih, #175]. These verses and Ahadith command the Muslims to enjoin the Maaroof and forbid the Munkar. Holding the rulers accountable is part of enjoining the Maaroof and forbidding the Munkar. Some Ahadith in fact specifically order the holding of the rulers accountable, this highlights the importance of such a duty. Umm Atyya reported on the authority of Abu Sa’id that the Messenger of Allah (PBUH) said: "The best of Jihad is a word of truth before a tyrant ruler." [Abu Dawud, Sunan, #4344] This is a text regarding the censure of the ruler and the obligation of uttering the word of truth in his face, considering it as the best form of Jihad. Allah's Messenger (PBUH) exhorted this type of Jihad and made it very desirable even if it led to the loss of life, as mentioned in the sound (Sahih) hadith, He (PBUH) said: .

"Shugaban shahidai shi ne Hamza, da kuma wani mutum da ya tsaya a gaban wani azzalumin sarki don ya yi masa nasiha, aka kashe shi." [Al-Mundhiry, al-Targhib wa’l-Tarhib, juz'i 3, shafi 229].

"The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advise him, and was killed." [Al-Mundhiry, al-Targhib wa’l-Tarhib, vol.3, p.229]. .

Lokacin da Sahabbai, Allah ya yarda da su, suka nuna adawa mai ƙarfi ga Manzon Allah ﷺ game da yarjejeniyar zaman lafiya ta Hudaibiyya, bai tsawata musu saboda adawar tasu ba; a maimakon haka ya ƙi ra'ayinsu kuma ya kammala yarjejeniyar zaman lafiyar. Wannan saboda aikinsa wahayi ne daga Allah (SWT); a irin wannan hali ra'ayin mutane ba shi da wani nauyi. Tsawatarwar da ya yi musu ita ce saboda ba su yi masa biyayya ba lokacin da ya umarce su da yanka raƙuman hadaya da aka keɓe, da aske kawunansu, da karya ihramin da suka sa. Haka kuma Manzon Allah ﷺ bai tsawata wa al-Habab b. Mundhir ba a yakin Badr lokacin da ya saɓa masa game da wurin da ya sauka, sai ma ya bi ra'ayinsa.

When the Sahabah, May Allah be pleased with them, strongly opposed the Messenger of Allah (PBUH) regarding the Hudaybiyah peace treaty, he did not censure them over their opposition; he rather rejected their view and concluded the peace treaty. This is because his action was revelation from Allah (S.W.T); where there is no weight to the view of the people in such case. His rebuke to them was because they did not obey him when he ordered them to slaughter the consecrated camels, and to shave their heads, and break off their consecration. Also the Messenger of Allah (PBUH) did not rebuke al-Habab b. Mundhir in the battle of Badr when he disagreed with the location he camped in, rather he followed his opinion. .

Manzon Allah ﷺ ya kuma amince da ra'ayin mafi yawan mutane wadanda suka ba da shawarar cewa su fuskanci Quraishawa a wajen Madina, duk da cewa shi ﷺ yana ganin akasin haka. A irin wadannan lokuta duka, Manzon Allah ﷺ yana sauraron kin amincewarsu kuma yana amsa musu.

The Messenger (PBUH) also went along with the opinion of the majority who suggested that they should confront Quraish outside Medina, despite the fact that He (PBUH) saw otherwise. In all such events, the Messenger (PBUH) used to listen to their objection and answer them back. .

Sahabbai (ra) sun kuma yi wa Khulafa'u Rashidun (ra) bayan Manzon Allah (PBUH) tambayoyi masu zurfi; ba su kuwa tsawata musu ba. Sun tambayi ‘Umar a kan abin da ya yi, yana tsaye a kan mimbari, saboda yadda ya raba tufafin Yaman. Wata mace ta kalubalance shi saboda ya hana karin sadaki; kuma Sahabbai sun yi suka ga kin raba filayen ‘Iraki bayan an ci su, suka kuma tambaye shi. Bilal da Al-Zubair sun yi masa tsauraran suka. Yana tattaunawa da su, yana kuma tuntubar sauran Sahabbai har sai ya shawo kansu a kan ra'ayinsa.

The Sahabah (ra) had also taken their Khulafaa' Rashidun (ra) after the Messenger (PBUH) to task; and they did not rebuke them. They had held ‘‘Umar accountable while he was standing on the pulpit because of the way he divided the Yemeni cloaks. A woman challenged him because he forbade the increase of the dowries; and the Sahabah also objected to his refusal to divide the lands of ‘Iraq after its conquest and took him to task. Bilal and Al-Zubayr were harsh in their objection to him. He used to debate with them and consult other Sahabah until he convinced them of his opinion..

Saboda haka, duk wani memba na Majalisar Ummah, a matsayinsa na wakilin Musulmai baki ɗaya, yana da haƙƙin yin magana a cikin Majalisar yadda ya ga dama, da bayyana ra'ayinsa yadda yake so, ba tare da wani hani ko matsin lamba ba. Yana da haƙƙin tambayar Khalifah ya yi bayani, haka nan Mu'awin, Wali da duk wani ma'aikacin gwamnati. Su wajibi ne su amsa masa muddin yana bin ƙa'idodin shari'a wajen yin tambaya da bayyana ra'ayinsa.

Therefore, any member of the Council of the Ummah, as a representative of the Muslims at large, has the right to speak in the Council as he pleases, and to voice his opinion as he wishes, without any hindrance or pressure. He has the right to hold the Khalifah accountable, as well as the Mu’awin, the Wali and any civil servant. They are obliged to answer him as long as he is abiding by the rules of shara in the process of accounting and voicing his opinion. .

Mambobin majalisar Al'ummah wadanda ba Musulmi ba suna da hakkin bayyana ra'ayinsu game da duk wani zalunci da zai iya faruwa a kansu daga masu mulki, ba tare da an hana su ba ko su ji an takura musu ba, muddin suna cikin iyakokin shari'a wajen bayyana ra'ayoyinsu.

The non-Muslim members of the council of the Ummah also have the right in voicing their opinion regarding any oppression that might fall upon them from the rulers, without being prevented or feeling impeded as long as they remained within the bounds of shara in voicing their opinions.