Duk wanda ke riƙe da zama ɗan ƙasar Daula, idan ya balaga kuma yana da hankali, yana da haƙƙin zama memba a Majalisar Ummah da haƙƙin zaɓen membobin Majalisar, ko namiji ne ko mace, Musulmi ne ko wanda ba Musulmi ba. Wannan saboda Majalisar Ummah wakiliyar al'umma ce a fagen ra'ayi kawai, kuma ba ta da izinin mulki ko yin doka. Tunda Majalisar wakiliya ce wajen isar da ra'ayi, mutanen Daular Musulunci suna da haƙƙin wakilta duk wanda suke so daga cikin waɗanda suka cancanta bisa doka a matsayin wakilai. Haka nan, Musulmi da wanda ba Musulmi ba suna da haƙƙin bayyana ra'ayinsu game da yadda aka yi kuskure wajen aiwatar da dokokin Musulunci a kansu, da kuma duk wani aikin zalunci da mai mulki zai iya aikatawa a kansu. Don haka yana da haƙƙin ya zaɓi duk wakilin da yake so, kuma ya wakilci duk wanda yake so. Saboda haka, wakili da wanda ake wakilta ba sai sun zama Musulmi ba; suna iya zama Musulmi ko wanda ba Musulmi ba. Shi ya sa ya halatta wa waɗanda ba Musulmi ba, kamar yadda ya halatta ga Musulmi, su zaɓi wakilansu a Majalisar Ummah, ko Musulmi ne ko wanda ba Musulmi ba, muddin suna riƙe da zama ɗan ƙasar Daula.

Any person who holds the citizenship of the State, if He was 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 was a man or a woman, a Muslim or non-Muslim. This is because the Council of the Ummah is the people’s representative in opinion only, and has no mandate to rule and legislate. Since the Council is the representative in voicing opinions, people in the Islamic State have the right to delegate whomever they wish from among those who lawfully qualify as representatives. This is just like the Muslim and the non-Muslim has the right to voice his opinion regarding the misapplication of the rules of Islam on him, and regarding any possible unjust act perpetrated against Him by the ruler. He therefore has the right to have any representative He wishes and to represent anyone He wishes. Accordingly, the representative and the represented do not have to be Muslims; they can be either Muslims or non-Muslims. This is why it is permitted for non-Muslims, just as it is for Muslims, to elect their representatives to the Council of the Ummah, whether Muslim or non-Muslim, as long as they hold the citizenship of the State.

Bayan haka, Musulunci yana kallon al'ummar da ke karkashin ikonsa daga mahangar dan Adam kawai, ba tare da la'akari da darikarsu ba, kabilarsu ko jinsinsu. Manufofin mulki da aka tsara musu za su dogara ne bisa wannan tushe, ta yadda mulkin zai amfani bil'adama, ta haka yana fitar da su daga duhu zuwa haske. Don haka 'yan kasa daidai suke ta fuskar hakkoki da wajibai da suka shafi mutum a matsayinsa na mutum, dangane da aiwatar da dokokin Allah a kan kowa. Idan alkali ya yanke hukunci a rigingimu, da kuma idan masu mulki suka yi mulki, ba za su iya bambance tsakanin mutane ba; dole ne su yi musu adalci daidai, a matsayinsu na 'yan kasa kawai, ba wani abu ba. Saboda haka kowane dan kasa yana da hakkin ya bayyana ra'ayinsa, kuma ya zabi wakilinsa da zai bayyana ra'ayinsa da ra'ayin wadanda suka zabe shi. Wannan saboda Allah (SWT) ya yi magana da dukkan mutane ta hanyar Musulunci a matsayinsu na mutane kawai, ba wani abu ba. Yana cewa: "Ya ku mutane, hujja ta zo muku daga Ubangijinku, kuma mun saukar muku da haske mai bayyana." [TMQ An-Nisa'i: 174] Haka kuma Yana cewa: "Ya ku mutane, ni Manzon Allah ne zuwa gare ku baki daya." [TMQ Al- A’raf: 158]

Beside this, Islam looks upon the subjects under its authority from a purely human viewpoint, regardless of their sect, race, or sex. The ruling policies designed for them would be founded on this basis, so that the ruling is for the benefit of humanity, thereby taking it out of the darkness into the light. The citizens are thus equal in terms of rights and duties related to the human in his capacity as a human, as far as the implementation of the divine rules on everyone is concerned. When the judge settles the disputes and when the rulers rule, they cannot differentiate between people, they must treat them as equals in their quality as citizens and nothing else. Each citizen therefore has the right to voice his opinion and to choose his representative to express his opinion and those who elected him. This is because Allah (swt) has addressed all people with Islam in their quality as humans and nothing else. He (swt) says; “O you people, a proof has come to you from your Lord, and we have revealed to you a shining light.” [TMQ An-Nisa’: 174] And He (swt) also says; “O you people, I am the Messenger of Allah (pbuh) sent to all of you.” [TMQ Al- A’raf: 158]

Malaman sun yarda, musamman malaman Usul (tushen ilimin fiqhu), cewa hukunce-hukuncen Allah suna magana ga kowane mutum mai hankali wanda ya iya fahimtar magana, ko Musulmi ne ko ba Musulmi ba, namiji ko mace. Wannan shi ne har zuwa ga wadanda ba Musulmi ba. Game da zama mace a Majalisar Al-ummah, hakan ne saboda Majalisar Al-ummah ba wani bangare ne na mulki ba, kuma ba ta karkashin Hadisin Manzon Allah ﷺ da ya shafi wilayar mace. An kuma tabbatar da cewa idan 'Umar ya samu wata matsala ya so ya tuntubi Musulmi a kanta, ko matsalar tana da alaka da hukunce-hukunce (tashi'a) ko da mulki ko kuma wani al'amari da ya shafi Daula, zai kira Musulmi zuwa Masallaci, ya kira maza da mata duka, ya nemi ra'ayinsu. Har ma a wani lokaci ya canza ra'ayinsa lokacin da wata mace ta nuna masa cewa ba daidai ba ne a iyakance sadakin aure. A shekara ta goma sha uku da fara Annabta ta Manzon Allah ﷺ, shekarar da ya yi hijira, sun zo wurinsa ﷺ mutum saba'in da biyar daga Musulmi, daga cikinsu akwai mata biyu, kuma dukansu suka ba shi Bai'ar Al-'Aqaba ta biyu, wadda ita ce Bai'ar yaki da fada, kuma Bai'ar siyasa. Bayan da dukansu suka yi masa Bai'a, ya ce musu: "Ku kawo mini shugabanni goma sha biyu (Nuqaba'a) daga cikinku, wadanda za su dauki nauyin kansu da mutanensu." Wannan umarni an yi shi ne ga kowa, don zabar daga cikin duk wanda ke wurin. Bai bayyana ko su maza ne ko mata ba, kuma bai keɓe mata ba, ba a zaben wanda zai zaba ba, ba a wanda za a zaba ba. Hukunci Mutlaq (wanda ba shi da takaitawa) a dauke shi haka, sai dai idan akwai dalili da ke takaita shi, haka ma hukunci 'Aam (gaba daya) a dauke shi haka, sai dai idan akwai dalili da ya takaita shi. A wannan lamari, magana ta kasance mutlaq kuma 'aam. Babu wani shaida da ke nuna takurawa ko iyakancewa, wanda hakan ke nuna cewa Manzon Allah ﷺ ya umarci mata biyu su zabi Nuqabah (Shugabanni), kuma ya ba su damar a zabe su a matsayin Nuqabah daga cikin Musulmi. Manzon Allah ﷺ ya zauna sau ɗaya domin karɓar Bai'ah daga mutane, tare da Abu Bakr da 'Umar suna zaune tare da shi, kuma maza da mata duka sun yi masa Bai'ah. Wannan Bai'ah ta kasance ta mulki, ba ta Musulunci ba, domin mata sun riga sun kasance Musulmi. Bayan Bai'ar Ridhwan a Hudaybiyah, mata ma sun ba shi Bai'ahsu. Allah (SWT) yana cewa: "Ya kai Annabi! Idan mata masu imani suka zo maka suna mai da alkawari cewa ba za su yi wa wani abu shirki da Allah ba, ba za su yi sata ba, ba za su yi zina ba..." [TMQ Al-Mumtahinah: 60] Wannan Bai'ah ma ta kasance ta mulki ne, domin Alƙur'ani ya riga ya ƙayyade cewa su mumini ne, kuma Bai'ar ta kasance ne a kan kada su saɓa masa a cikin duk abin da yake ma'ruf.

The scholars have agreed, especially the scholars of Usul (foundations), that the divine rules are addressed to every sane person able to understand the speech, whether He is Muslim or not, male or female. This is as far as the non-Muslims are concerned. As regards the membership of Women to the Council of the Ummah, this is because the Council of the Ummah is not part of ruling and is not subject to the Hadith of the Messenger of Allah (pbuh) which relates to the woman’s guardianship. It has also been confirmed that when ‘Umar had a problem brought to his attention and He wanted to consult the Muslims about it, whether the problem was related to the divine rules (legislation) or related to ruling or any other matter that concerned the State, He would summon the Muslims to the Masjid, and He would summon both men and women and ask them all for their opinion. He, on one occasion, reversed his opinion when a woman pointed out to Him that it was wrong to fix the Doweries. In the thirteenth year of the Messenger of Allah’s (pbuh) Prophethood, the year He emigrated, there came to the Him (pbuh) seventyfive Muslims, among whom were two women, and they all gave Him the second Bay’ah of Al-’Aqaba, which was a Bay’ah of war and fighting and a political Bay’ah. Once they had all given their Bay’ah, He said to them; “Bring me twelve Chiefs (Nuqaba’a) from among you who would be responsible for themselves and their folk.” This order was addressed to everyone, to select from among everyone present. He (pbuh) did not specify whether they should be men or women and He did not exclude the women, neither in regard to who was to 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 A’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 Nuqabah (Chiefs), and gave them the right to be chosen as Nuqabah from amongst the Muslims. 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 Bay’ah. This Bay’ah was one on ruling and not on Islam, for the women were already Muslims. After the Bay’ah of the Ridhwan in Hudaybiyah the women gave Him their Bay’ah too. Allah (swt) 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).” [TMQ Al-Mumtahinah: 60] This Bay’ah was also over ruling, because the Qur’an pre-determined that they were believers, and the Bay’ah was over not disobeying Him in any ma’roof.

Haka kuma, mace tana da haƙƙin ba wani wakilci don ya bayyana ra'ayinta, kuma wani ya ba ta wakilci, saboda tana da haƙƙin bayyana ra'ayinta, don haka za ta iya zaɓar wakilinta a kan hakan. Haka kuma saboda wakala (wakilci) ba ya buƙatar kasancewa namiji, don haka tana da haƙƙin wakiltar wasu.

Moreover, the woman has the right to delegate somebody in voicing her opinion, and for somebody to delegate her, because she has the right to voice her opinion, so she can choose her representative over it. It is also because the Wakala (representation) does not necessitate manhood, thus she has the right to represent others.

Duk da haka, wadanda ba Musulmi ba ba za a bar su su bayyana ra'ayinsu a al'amuran da suka shafi dokoki ba, saboda dokar Musulunci tana fitowa ne daga akidar Musulunci. Dokoki ne masu yawa na Ubangiji na aiki, wadanda aka samo daga hujjojinsu masu zurfi, kuma suna magance matsalolin mutum bisa takamaiman ra'ayi da akidar Musulunci ta zayyana. Wanda ba Musulmi ba yana rungumar akida baƙuwa kuma mai karo da akidar Musulunci, ra'ayinsa game da rayuwa kuma yana karo da ra'ayin Musulunci, don haka ba a neman ra'ayinsa a al'amuran dokoki.

Despite all this, 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 the human’s 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.

Mara musulmi ba shi da hakkin zaben Khalifa, haka kuma ba shi da hakkin shiga cikin zaben farko na 'yan takarar da za a zabi Khalifa daga cikinsu, domin ba shi da hakki a cikin mulki. Amma game da sauran al'amuran da suke cikin ikon wajibi na Majalisar Ummah, shi kamar Musulmi yake a cikin wadannan al'amura da kuma wajen bayyana ra'ayi a kansu.

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