Shura haƙƙi ne na dukkan Musulmai da Khalifa ya wajaba ya cika. Suna da hakkin a tuntube su, kuma Khalifa ya koma gare su ya tuntube su. Allah (SWT) yana cewa: "Kuma ka tuntube su a cikin al'amarin. Idan kuma ka yanke shawara (kan wani aiki/kan wata ra'ayi), to ka dogara ga Allah." [TMQ Al-Imran: 159] Manzon Allah ﷺ yana komawa ga mutane yana tuntubar su. Ya tuntube su a ranar Badar game da wurin da za a yi yaƙi, kuma ya tuntube su a ranar Uhudu game da ko za a yi yaƙi a cikin Madina ko a wajenta. A ranar Badar ya karɓi shawarar Habab bin Al-Munzir game da wata ra'ayi ta fasaha da wani ƙwararre ya gabatar, wadda ya karɓa. A ranar Uhudu kuma ya karɓi ra'ayin mafi yawa, duk da cewa ra'ayinsa na kansa ya sha bamban.

Shura is a right of all the Muslims that the Khaleefah should fulfil. They are entitled to be consulted and the Khaleefah should refer to them and consult them. Allah (swt) says; “And do consult them in the matter, and if you decide (on an action/on an opinion) put your trust in Allah.” [TMQ Al-Imran: 159] The Messenger of Allah (pbuh) used to refer to people and consult with them. He (pbuh) consulted them on the day of Badr about the location of the battlefield and He consulted them on the day of Uhud about whether to fight inside or outside Madinah. On the day of Badr He took the advice of Habab bin Al- Munthir regarding a technical opinion voiced by an expert that He accepted. On the day of Uhud He accepted the opinion of the majority, despite the fact that his personal opinion was different.

‘Umar bin Al-Khattab ya tuntubi Musulmi game da ƙasar Iraki, ko za a raba ta a tsakanin Musulmi domin ganima ce, ko kuma a bar ta a hannun mutanenta bisa sharadin cewa su biya Kharaj, yayin da ƙasar ta kasance mallakar Baitul-mali. Sai ya yi aiki bisa ijtihadinsa, kuma yawancin Sahabbai sun amince da hakan, don haka ya bar ƙasar a hannun mutanenta kuma ya umarce su da biyan Kharaj. Haka kuma ya cire Sa’d Ibnu Abi Waqqas daga mukaminsa saboda korafe-korafe a kansa, ya ce: “Ban cire shi ba saboda cin amana ko rauni.” Baya ga haƙƙin shawarwari daga Khalifa, ya kamata Musulmi su kuma riƙa lissafin shugabanni game da ayyukansu da halayensu. Allah (SWT) ya umarci Musulmi su riƙa lissafin shugabanni, kuma ya umarce su da tsayuwa a kansu da ƙarfi idan sun take haƙƙoƙin jama’a, idan sun yi sakaci da nauyin da ke kansu game da su, idan sun yi watsi da wani al’amarinsu, idan sun sabawa hukunce-hukuncen Musulunci, ko kuma suka yi mulki da abin da Allah bai saukar ba. Muslim ya ruwaito daga Umm Salamah cewa Manzon Allah ﷺ ya ce: “Za a yi shugabanni, za ku san wasu abubuwan da suke aikatawa, kuma za ku ƙi wasu. Duk wanda ya san (ya fahimta), zai tsira daga zunubi, duk wanda ya ƙi, zai sami aminci. Amma duk wanda ya yarda ya bi (abin da suke aikatawa), ba zai sami aminci ba.” Sai suka ce: “Ba za mu yaƙe su ba ne?” Ya ce: “A’a, muddin suna sallah.” Sahabbai a wasu lokuta sun nuna rashin amincewarsu da wasu ayyukan Manzon Allah ﷺ. ‘Umar ya nuna adawa mai ƙarfi da abin da ya zo a yarjejeniyar Hudaibiyya, wato ɓangaren da ke cewa: “Duk wanda ya zo wurin Muhammad ﷺ daga Quraishawa ba tare da izinin waliyyinsa ba, za a mayar da shi gare su, kuma duk wanda ya zo wurin Quraishawa daga cikin waɗanda suke tare da Muhammad ﷺ, ba za su mayar da shi ba.” Ibn Hisham ya ruwaito wannan a cikin Sirah daga Az-Zuhri. Musulmai, musamman ‘Umar, da farko sun ki amincewa da matakin Abu Bakr lokacin da ya yanke shawarar yaƙar murtaddan. Talha da Az-Zubair ma sun ki amincewa da matakinsa lokacin da suka ji cewa zai naɗa ‘Umar a matsayin wanda zai gaje shi.

‘Umar bin Al-Khattab consulted the Muslims regarding the land of Iraq, whether to divide it among the Muslims because it was booty or to leave it in the hands of its people with the condition that they paid its Kharaj while the land remains the property of the Treasury. He then acted according to his own Ijtihad and most of the Sahabah approved of it, so He left the land in the hands of its people and ordered them to pay the Kharaj. He also removed Sa’d Ibnu Abi Waqqas from his Wilayah because of complaints against Him and He said; “I did not remove Him because of a betrayal or a weakness.” As well as having the right to be consulted by the Khaleefah, the Muslims should also hold the rulers accountable for their actions and conduct. Allah (swt) has commanded the Muslims to hold the rulers accountable and He (swt) strongly directed them to be firm with them if they violated the rights of the citizens, if they neglected their duties towards them, if they ignored any of their affairs, disagreed with the Ahkam (laws) of Islam or governed with other than what Allah brought down. Muslim narrated from Umm Salamah that RasoolAllah (pbuh) said “‘There will be ameers, you recognise (something of what they do) and you reject (some). Whosoever recognised, He would be absolved (of sin) and whosoever rejected, He would be safe. But whosoever accepted and followed (what they do, He would not be safe).’ They (the Sahabah) asked ‘Shouldn’t we fight them?’ He said; ‘No, as long as they pray.’” The Sahabah on some occasions did disapprove of some of the Messenger of Allah’s (pbuh) actions. ‘Umar strongly protested against what came in the treaty of Hudaybiyah, namely the part which states; “Any one who comes to Muhammad from Qur’aysh without the permission of his guardian would be returned to them, and whoever comes to Qur’aysh from among those who were with Mohammad they would not return Him back.” Ibnu Hisham in the Seerah reported this from Az-Zuhri. The Muslims, especially ‘‘Umar, at first disapproved the action of Abu Bakr when He decided to fight the apostates. Talha and Az-Zubayr also disapproved of his action when they learned that He was to nominate ‘Umar after him.

Bilal Ibnu-Rabah, Az-Zubayr da wasu sun ƙi amincewa da abin da ‘Umar ya yi lokacin da ya yanke shawarar kada a raba ƙasar Iraki ga mayaƙa. Wata mace kuma ta ƙalubalanci ‘Umar lokacin da ya yanke shawarar a ƙayyade sadaki a Dirhami 400, inda ta ce masa: “Ya ‘Umar, ba naka ba ne. Ba ka ji maganar Allah (swt) ba, “Ko da kun ba su (matanku) tulin dukiya a matsayin sadaki, kada ku karɓi komai daga ciki” [TMQ An-Nisa’: 20]?” Bayan haka ‘Umar ya ce: ‘Matar ta yi gaskiya, ‘Umar kuwa ya yi kuskure.’ Saboda haka, Majalisar Al-Ummah tana da haƙƙin a tuntuɓe ta, kuma tana da wajibcin riƙe shugabanni da alhakin ayyukansu.

Bilal Ibnu-Rabah, Az-Zubayr and others disapproved the action of ‘Umar when He decided not to divide the land of Iraq among the fighters. A woman also challenged ‘Umar when He decided to fix the dowries at 400 Dirhams, when she said to him: “‘O ‘Umar, it is not up to you. Did you not hear Allah’s (swt) saying “Even if you gave them (your wives) a whole treasure for dowery, do not take any of it” [TMQ An-Nisa’: 20]?’ Upon this, ‘Umar said; ‘The woman is right and ‘Umar was wrong.’” Therefore, the Council of the Ummah has the right to be consulted, and is obliged to hold the rulers accountable.