Majalisar Ummah tana da ikon wajibi, kuma ikokinta sune kamar haka:

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

Khalifa dole ne ya tuntubi Majalisa, kuma Majalisa tana da hakkin ta ba shi shawara a al'amura da ayyuka na aiki wadanda ba sa bukatar bincike da zurfafa nazari, kamar al'amuran mulki, ilimi, lafiya, tattalin arziki, ciniki, masana'antu, noma da makamantansu. Ra'ayin Majalisa a cikin wadannan al'amura yana da daurewa.

The Khaleefah has to consult the Council and the Council has the right to advise Him in the practical matters and actions that do not require investigation and scrutiny such as the matters of ruling, education, health, economy, trading, industry, farming and the like. The opinion of the Council in these matters is binding.

A cikin al'amuran ilimi da ke bukatar bincike da nazari, da al'amuran fasaha da na kudi tare da al'amuran sojoji da manufofin waje, Khalifa yana da hakkin ya koma ga Majalisa don tuntuba da sanin ra'ayinta. Sai dai ra'ayin Majalisar ba shi da ikon ɗaurewa.

In the intellectual matters that require investigation and scrutiny, the technical and the financial matters together with the affairs of the armed forces and foreign policy, the Khaleefah has the right to refer to the Council for consultation and acquainting of its opinion. However the opinion of the Council is not binding.

Halifa yana da haƙƙin mayar wa Majalisa dokoki da ƙa'idodin da yake son ɗauka. Mambobin Majalisa Musulmi suna da haƙƙin muhawara a kansu da bayyana ra'ayoyinsu game da waɗannan ƙa'idodi. Sai dai, ra'ayinsu ba shi da ƙarfin ɗaurewa.

The Khaleefah 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, their opinion is not binding.

Majalisar Ummah tana da 'yancin hisabtar masu mulki a kan dukkan al'amuran da ke faruwa a zahiri cikin Dawla, ko sun shafi harkokin cikin gida, harkokin waje, harkokin kuɗi ko al'amuran soja. Ra'ayin Majalisar yana da ɗaurewa idan ra'ayin mafi rinjaye a irin waɗannan al'amura yana da ɗaurewa, kuma ba ya da ɗaurewa idan ra'ayin mafi rinjaye a irin waɗannan al'amura ba ya da ɗaurewa.

The Council of the Ummah reserves the right to hold the rulers accountable on all matters that take place effectively within the State, whether these are related to domestic 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 Majalisar da Khalifa suka sabawa juna game da halaccin wani aiki da aka riga aka aiwatar, to ya kamata a mayar da al'amarin zuwa kotun Mazaalim domin ta warware tambayar. Hukuncinta a kan al'amarin yana da ɗaure.

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

Majalisar Ummah tana da ikon nuna rashin amincewarta ga Wulah ko ‘Aamileen. Ra’ayinta a irin wannan hali zai zama wajibi, kuma Khaleefah ya kamata ya sauke su nan take.

The Council of the Ummah reserves the right to express discontent towards the Wulah or the ‘Aamileen. Its opinion in such case would be binding and the Khaleefah should dismiss them at once.

Membobin Majalisa Musulmi suna da haƙƙin takaita zaɓen wadanda za a gabatar a matsayin 'yan takara ga Khilafah. Ra'ayinsu a irin wannan al'amari yana da ƙarfin doka, saboda haka ba a kamata a yi la'akari da 'yan takarar da ba Majalisa ce ta gabatar ba.

The Muslim members of the Council have the right to restrict the nomination of candidates for the Khilafah. Their opinion in such a matter is binding, and candidates other than those put forward by the Council should accordingly not be considered.

Waɗannan su ne ikon wajibi na Majalisar Al-Ummah.

These are the mandatory powers of the Council of the Ummah.

Labarin farko an raba shi zuwa sassa biyu. Shaidar sashe (a) ta samo asali ne daga faɗar Allah (SWT); "Kuma ka tuntube su a cikin al'amarin;" [TMQ Al-Imran: 159] Da kuma faɗar Allah (SWT); "Al'amarinsu kuma shawara ce a tsakaninsu." [TMQ Ash-Shura: 38]

The first article is divided into two sections. The evidence for section (a) is derived from Allah’s (swt) saying; “And do consult them in the matter;” [TMQ Al-Imran: 159] And His (swt) saying; “And their matter is in consultation between them.” [TMQ Ash-Shura: 38]

To haka Allah (SWT) ya sanya Shawara ta zama gaba ɗaya a cikin dukkan al'amura, domin Shi (SWT) yana cewa: "Cikin al'amari," [TMQ Al-Imran: 159] Inda kalmar Al-Amr (al'amari) isim ne na gama-gari kuma an bayyana shi da 'Al' (ta). Shi (SWT) yana cewa: "Kuma al'amarinsu" [TMQ Ash-Shura: 38]

So He (swt) made the Shura general in every matter, for He (swt) says; “In the matter,” [TMQ Al-Imran: 159] Where the term Al-Amr (the matter) it is a generic noun and defined by ‘Al’ (the). He (swt) says; “And their matter” [TMQ Ash-Shura: 38]

Inda kalmar Amruhum (al'amarin su) take da ma'ana ta gaba ɗaya (ƙarfafa) kuma an ƙayyade ta da ƙari (mai nuna mallaka), dukansu biyun 'Aam ne, don haka sun haɗa da komai. Duk da haka, wannan 'Aamm an keɓe shi a cikin al'amuran da ba hukunce-hukuncen Shari'a ba. Wannan saboda dokokin Allah (SWT) wahayi ne daga Allah (SWT), kuma babu wurin ra'ayin mutane game da al'amuran da wahayi ya saukar. Gama Allah (SWT) shi kaɗai ne Mai umarni kuma Mai shar'anta.

Where the term Amruhum (their matter) is generic noun and defined by genetive and both terms are ‘Aam (general) so they include everything. However, this ‘Aamm term has been specified in matters other than the Ahkam Shar’iah. This is because the divine rules are revelation from Allah (swt) and there is no scope for the people’s opinion regarding matters brought down by revelation. For Allah (swt) alone is the Commander and the Legislator.

Dalilin cewa shawarar majalisar Ummah a cikin al'amuran aiki da al'amura na aiki, wadanda ba sa bukatar bincike da nazari, tana da karfi ta wajaba, ya samo asali ne daga karbar Rasool Allah ﷺ na shawarar mafi rinjaye na fita daga Madina don fuskantar rundunar Mushrikai a yakin Uhudu. Wannan duk da cewa ra'ayinsa ﷺ da na manyan Sahabbai shi ne su zauna a Madina kada su fita. Haka kuma ana daukar shi daga furucinsa ﷺ ga Abu Bakr da Umar: "Kun yi shawara tare, ba zan saba muku ba." Dangane da dalilin sashe na (b), shi ne zabin da Manzon Allah ﷺ ya yi na wurin yakin Badar, bisa shawarar Al-Habab bin Al-Munthir, ba tare da ya tuntubi sahabbansa a kan al'amarin ba don neman ra'ayinsu, balle ya dauki kansa da wannan shawarar. Don haka al'amuran ilimi da na fasaha tare da kudi, sojoji da harkokin waje ana mayar da su ga ra'ayoyin kwararru da masana, ba tare da ba wa ra'ayin mutane muhimmanci ba, ko sun kasance marasa rinjaye ko masu rinjaye.

As for the evidence that the opinion of the council of the Ummah in the practical actions and matters, which do not require scrutiny and investigation is binding, this is derived from the acceptance of Rasool Allah (pbuh) of the opinion of the majority to go outside Madinah to confront the army of the Mushrikeen in the battle of Uhud. This is despite that his (pbuh) opinion and that of the senior Sahabah was to remain in Madinah and not to go out. It is also taken from his (pbuh) saying to Abu Bakr and ‘Umar “You (both) agreed on a Mashura, I would not disagree with you.” As for the evidence for section (b), this is the choice made by the Messenger of Allah (pbuh) for the location of the Battle of Badr, based on the proposal of Al-Habab bin Al-Munthir, without consulting his companions over the matter to seek their opinion, let alone committing himself with that proposal. Thus the intellectual and the technical matters together with the finance, army and foreign affairs are referred to the opinions of the experts and the professionals without giving any weight to the opinion of the people whether they were minority or majority.

Hadith ash-Shura fi al-mubahat dalil ne cewa ana so (mandub) ita. Lallai Manzon Allah ﷺ yana komawa ga sahabbai masu daraja a al'amura da dama kuma a lokuta da dama don yin shawara da neman ra'ayinsu. Ahmad ya ruwaito daga Anas cewa: "Manzon Allah ﷺ ya yi shawara (da mutane) lokacin da ya ji labarin zuwan Abu Sufyan." Ahmad ya ruwaito daga Anas, wanda ya ce: "Manzon Allah ﷺ ya yi shawara lokacin da zai tafi Badar. Abu Bakar ya bayyana ra'ayinsa gare shi. Sa'an nan ya yi shawara da Umar, wanda ya bayyana masa ra'ayinsa. Sa'an nan ya sake yin shawara da su, sai wasu daga cikin Ansar suka ce: 'Annabin Allah yana son ku yi magana, ya ku mutanen Al-Ansar.' Wasu daga cikin Ansar suka ce: 'Shin kana yi mana shawara, ya Annabin Allah? Ba za mu ce kamar yadda 'ya'yan Isra'ila suka ce wa Musa (as): "Kai da Ubangijinka ku je ku yi yaƙi, mu kuwa za mu zauna a gida," amma, na rantse da wanda ya aiko ka da Gaskiya, idan ka kai mu Birkil-Ghimad, za mu bi ka.'" Game da fursunonin Badar, Ahmad ya ruwaito daga ikon Umar: "...Manzon Allah ﷺ ya yi shawara da Abu Bakar, Umar, da Ali..." Ibnu Ishaq ya ruwaito daga Az-Zuhri, wanda ya ce: "Lokacin da wahala ta ƙaru ga mutane, Manzon Allah ﷺ ya aika zuwa ga Uyaina bin Husn da Al-Harith bin Auf Al-Murri, shugabannin biyu na Ghatafan, ya ba su kashi ɗaya bisa uku na amfanin Madina a sharadin cewa su koma tare da mutanensu, suna barin (yaƙin da) shi da sahabbansa. An cimma yarjejeniya a tsakaninsu har suka rubuta hakan a wasiƙa, ba tare da kiran shaidu ba kuma ba tare da yanke shawarar kulla zaman lafiya ba sai tattaunawa a kan hakan. Sa'ad da Manzon Allah ﷺ ya so ya kammala hakan, ya aika zuwa ga Sa'ad bin Mu'az da Sa'ad bin Ubada. Ya ambaci al'amarin gare su ya yi shawara da su..." Har ila yau, Manzon Allah (ﷺ) ya tuntubi sahabbansa a Yakin Uhud, ko su bar Madina ko su zauna a cikinta. Wannan yana cikin sauran tuntubar da ya yi. Haka kuma Abu Bakr yana komawa ga shugabannin Al-Muhajireen da Al-Ansar da malamansu don neman shawararsu. Ya tuntube su a kan batun yaki da murtadan, waɗanda suka ki biyan Zakka, da kuma batun kai hari ga Romawa, baya ga sauran al'amura. Umar da Khulafa'u bayansa ma sun kasance suna komawa ga mutane don neman shawararsu da ra'ayinsu.

The fact that the Shura is over the Mubah things is a Qareenah (indication) that it is Mandoob (recommended). Indeed the Messenger of Allah (pbuh) used to refer to the honourable Sahabah over many matters and on many occasions to consult them and seek their opinion. Ahmad has reported from Anas that; “ The Messenger of Allah (pbuh) consulted (people) when He heard the news of the advent of Abu Sufyan.” Ahmad narrated from Anas, who said; “The Messenger of Allah (pbuh) consulted when He went to Badr. Abu Bakr expressed his opinion to him. Then He consulted ‘Umar who expressed to Him his opinion. Then He consulted them, so some of the Ansar said; ‘The Prophet of Allah wants you to speak O folk of Al-Ansar.’ Some of the Ansar said; ‘Do you consult us O Prophet of Allah? We do not say as the children of Israel said to Musa (as); ‘You and your Lord go and fight, but we will stay at home’, but, by He who sent you with the Truth, if you were to take us to Bark al- Ghimaad, we would follow you.’” Regarding the captives of Badr, Ahmad reported on the authority of ‘Umar “...the Messenger of Allah (pbuh) consulted Abu Bakr, ‘Umar, and Ali...” Ibnu Ishaq reported from Az-Zuhri, who said; “When hardship increased on the people, the Messenger of Allah (pbuh) sent to Uyayna bin Husn and Al-Harith bin Awf Al-Murri, the two leaders of Ghatafan, and He (proposed to) give them the third of the Madinah produce on condition that they return together with their folk, leaving (the fight against) Him and his companions. Agreement was reached between them to the point that they wrote that in a letter, without calling the witnesses and without the decision of concluding the peace except the negotiation over that. When the Messenger of Allah (pbuh) wanted to conclude that He sent to Sa’d bin Mu’az and Sa’d bin Ubadah. He mentioned the matter to them and consulted them...” Also, the Messenger of Allah (pbuh) consulted his companions in the Battle of Uhud, whether to leave Madinah or stay in it. This is in addition to other consultations. Likewise Abu Bakr used to refer to the leaders of Al-Muhajireen and Al-Ansar and to their scholars to consult them. He consulted them over the issue of fighting against the apostates, those who refused to pay the Zakat and in the matter of invading the Romans besides other matters. ‘Umar and the Khulafaa’ after him, also used to refer to the people for their consultation and opinion.

Mutane wani lokaci sukan yi amfani da ra'ayoyin da suka samo daga kansu, don ba Khalifa shawara a wasu al'amura. Wannan ya faru ne da Abu Bakr bayan da ya zama Khalifa, lokacin da ya so ya aika Usama da rundunarsa, alhali kuwa yawancin Larabawa sun fice daga Musulunci. 'Umar, 'Uthman, Abu 'Ubaydah, Sa'd bin Abi Waqqas da Sa'id bin Zaid sun roƙe shi ya ba shi shawara kada ya aika Usama, amma ya ƙi amincewa da roƙonsu. Waɗannan lamura da Manzon Allah ﷺ da Khulafa'i shiryayyu bayansa suka aikata sun faru ne a gaban Sahabbai. Suna nuna cewa shawara, da komawa ga mutane don neman shawararsu da ra'ayinsu, abu ne mandub. Saboda haka, yana da mandub ga Khalifa ya koma ga Majalisar Al'umma don neman shawararta da ra'ayinta kan al'amura da ayyuka daban-daban.

People sometimes used opinions based on their own initiative, to advise the Khaleefah over some matters. This happened with Abu Bakr after He became Khaleefah and wanted to dispatch Usama with his army, when most of the Arabs apostasised from Islam. ‘Umar, ‘Uthman, Abu ‘Ubaydah, Sa’d bin Abi Waqqas and Sai’d bin Zaid called on Him to advise Him not to send Usama, but He rejected their request. These incidents practiced by the Messenger of Allah (pbuh) and the guided Khulafaa’ after Him occurred in front of the Sahabah. They indicate that Shura and referring to the people to consult them and seeking their opinion is Mandoobin Thereupon, it is Mandoob for the Khaleefah to return to the Council of the Ummah to consult it and seek its opinion over the various matters and actions.

Lokacin da Khaleefah ya koma ga Majalisar Ummah domin neman shawararta a kan al'amura na aiki da ayyuka, dole ne ya ɗaura kansa da ra'ayin mafi yawa. Wannan ya dogara ne da yadda Manzon Allah ﷺ ya amince da ra'ayin mafi yawa a Yakin Uhudu, duk da cewa ra'ayinsa da na Sahabbai ya sha bamban da na mafi yawa. Ya bar ra'ayinsa da na Sahabbai, ya bi ra'ayin mafi yawa. Wannan yana nuna cewa a irin wannan lamari, wanda irin aikin ne da ba ya buƙatar bincike da nazari sosai, ana karɓar ra'ayin mafi yawan Musulmai. Haka kuma an samo shi daga maganar Manzon Allah ﷺ zuwa ga Abu Bakr da 'Umar, kamar yadda Ahmad ya ruwaito daga Ibnu Ghanam al-Ash'ari: "Da ku da kuka amince tare a kan wani Mashura, da ban saɓa muku ba." Mashura a cikin wannan Hadisi ita ce kanta Shura, wadda ta ƙunshi shawara a kowane al'amari na aiki ko wani aiki.

When the Khaleefah refers to the Council of the Ummah to seek its opinion over the practical matters and the actions, He must commit himself to the opinion of the majority. This is based on the compliance of the Messenger of Allah (pbuh) with the opinion of the majority in the Battle of Uhud, though his opinion and that of the Sahabah was different to that of the majority. He  gave up his opinion and that of the Sahabah and complied with the opinion of the majority. This indicates that in such an incident, which is the type of action that does not need study and scrutiny, the opinion of the majority of Muslims is adopted. It is also taken from the saying of the Messenger of Allah (pbuh) to Abu Bakr and ‘Umar as narrated by Ahmad from Ibnu Ghanam al-Asha’ri “Had you agreed together in a Mashura I would not disagree with you.” The Mashura in this Hadith is itself Shura, which covers consultation in any practical matter or an action.

Dangane da sashe (a) na sashe na farko. Amma sashe (b): idan Khalifa ya koma ga Majalisa don neman ra'ayinta a kan al'amuran wannan sashe, ra'ayin Majalisar ba ya ɗaukar nauyi. Asali, Khalifa yana karɓar ra'ayin malamai, ƙwararru da masana a kan al'amuran wannan sashe, kamar yadda ya faru da Manzon Allah ﷺ lokacin da ya karɓi ra'ayin Al-Habab bin Al-Munthir game da zaɓen wurin yakin Badar. An rawaito a cikin Seerah ta Ibnu Hisham cewa,

This is with regard to the part (a) from the first section. As for part (b) if the Khaleefah refers to the Council to seek its opinion in the matters of this part, the opinion of the council is not binding. Originally, the Khaleefah takes the opinion of the scholars, experts and professionals in the matters of this part as it occurred with the Messenger of Allah (pbuh) when He adopted the opinion of Al-Habab bin Al-Munthir regarding the selection of the place of the Battle of Badr. It was narrated in the Seerah of Ibnu Hisham that,

"Lokacin da (SWT) ya sauka a gefen kusa na ruwan Badar, Al-Habab bin Al-Munthir bai ji daɗin wannan wurin ba. Ya ce wa Manzon Allah ﷺ: 'Ya Manzon Allah! Shin Allah ne ya sa ka sauka a wannan wurin da ba za mu iya tashi daga cikinsa ba, ko kuwa ra'ayi ne, yaƙi da dabara?' Sai ya ce: 'A'a, ra'ayi ne, yaƙi da dabara.' Al-Habab bin Al-Munthir ya ce: 'Ya Manzon Allah, wannan ba wuri ba ne (mai kyau). Ka ja mutane har sai mun isa gefen ruwan kusa da mutanen (abokan gaba), mu sauka a can, sannan mu zubar da ruwan da ke ɗayan ɓangaren, mu gina tafki a kansa, mu cika shi da ruwa. Sa'an nan mu yaƙi mutanen inda mu ke sha su kuma ba sa sha.' Manzon Allah ﷺ ya ce: 'Ka ba da ra'ayi mai kyau.' Sai Manzon Allah ﷺ da Musulmi suka tashi suka yi tafiya har suka isa gefen ruwan kusa da abokan gaba, suka sauka a can. Sa'an nan ya umarta a zubar da ruwan, aka yi haka. Ya gina tafki a kan rijiyoyin da aka zubar, aka cika shi da ruwa, suka jefa tukwanen ruwansu a cikinsa." Don haka Manzon Allah ﷺ ya amince da ra'ayin Al-Habab ya kuma bi shi.

“When He (pbuh) camped at the near side of the water of Badr, Al- Habab bin Al-Munthir was not happy with this place. He said to the Messenger (pbuh); ‘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-Habab bin Al-Munthir 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. Then He (pbuh) ordered that the water be seeped away which was done. He  built a basin on top of the seeped wells, where it it was filled with water and they 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 dabaru, ra'ayin jama'a ba shi da wani muhimmanci wajen yanke shawara. Maimakon haka, abin da ake dubawa shi ne ra'ayin ƙwararre. Haka kuma yake ga al'amuran fasaha da tunanin da ke buƙatar bincike da nazari, tare da ma'anoni. A irin waɗannan al'amura duka, ana komawa ga ƙwararru da masana, ba ga ra'ayin talakawa ba. Babu wani muhimmanci ga yawan mutane a irin waɗannan al'amura, sai dai ga masu 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 that require study and scrutiny, together with the definitions. In all of such matters, reference is made to the experts and professionals and not to the ordinary peoples’ opinion. There is no weight to the majority for such matters, but rather to those with knowledge, experience and specialisation.

Wannan ma ya shafi al'amuran kuɗi, domin Shari'a ta ƙayyade nau'o'in kuɗaɗen da dole ne a tara, da wuraren da ya kamata a kashe su. Shari'a ta kuma ƙayyade lokutan da ake sanya haraji, saboda haka babu amfanin neman ra'ayin jama'a wajen tara kuɗaɗen da raba su. Haka abin yake ga sojoji: Shari'a ta bar wa Halifa haƙƙin tafiyar da al'amuran sojoji, kuma ta ƙayyade dokokin Jihadi. Ra'ayin jama'a ba shi da inganci a kan al'amuran da Shari'a ta riga ta yanke hukunci a kansu. Haka kuma ya shafi dangantakar Dawla da sauran dawloli, domin wannan tunani ne da ke buƙatar nazari da zurfin fahimta, kuma yana da alaƙa da Jihadi. Bugu da ƙari, yana cikin ra'ayi, yaƙi da dabaru. Saboda haka, babu amfanin ra'ayin jama'a a cikin wannan al'amari, ko sun kasance masu rinjaye ko marasa rinjaye. Sai dai Halifa yana da izinin gabatar da waɗannan al'amura ga Majalisar Ummah domin shawara da ra'ayi, domin irin wannan gabatarwa mubah ce, kuma ra'ayin Majalisar a cikin waɗannan al'amura ba ya ɗaure, kamar yadda aka yi a yakin Badar.

This also applies to the financial matters, because the Shar’a has determined the types of funds which must be collected, and the areas over which they need to be spent. The Shar’a has also determined the cases in which 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 Shari’ah has left to the Khaleefah 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 Shar’a. 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 Khaleefah 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.

Dangane da sashe na biyu, ko da yake abin da Khalifa yake son ɗauka na dokoki da ƙa'idodi yana cikin aikinsa, kuma ra'ayin majalisa a kan waɗannan al'amura ba ya ɗaure shi, Khalifa yana da 'yancin komawa ga Majalisar Al'umma don neman ra'ayinsu a kan dokokin Allah da ƙa'idodin da yake son ɗauka. Wannan yayi kama da abin da ‘Umar bin Al-Khattab (rta) ya yi lokacin da ya komawa ga Musulmai game da dokokin Allah, waɗanda Sahabbai ba su ƙi ba, kamar lamarin ƙasashen Iraƙi da aka ci da yaƙi, lokacin da Musulmai suka nemi ya raba ƙasashen tsakanin mayaƙan da suka buɗe su. Saboda haka ‘Umar ya tambayi mutane, amma ra'ayinsa ya tsaya a kan barin ƙasar hannun masu mallakarta, bisa sharaɗin cewa su biya sanannen Kharaj a kanta, baya ga biyan jizyah a kan kansu. Komawar ‘Umar da Abu Bakr kafin shi zuwa ga Sahabbai don neman ra'ayinsu a kan dokokin Allah ba tare da wata ƙin yarda daga Sahabbai ba, yana nuna Ijmaa'insu (yarjejeniyarsu). Wannan hujja ce cewa Khalifa yana da 'yancin komawa ga Musulmai don neman ra'ayinsu a kan dokokin Allah idan bai sami nassoshi a kansu a cikin Littafin Allah da Sunnar Manzonsa ba, ko kuma idan ya ga suna da wahalar fahimta, ko kuma idan yana son ɗaukar su. Ra'ayinsu a cikin dukkan waɗannan al'amura ba ya ɗaure Khalifa.

With regard to the second section, although what the Khaleefah wants to adopt of rules and Canons is of his duties, and the opinion of the council regarding these matters is not binding, the Khaleefah has the right to refer to the Council of the Ummah to ascertain their opinion over the divine rules and canons which He wants to adopt. This is similar to what ‘Umar bin Al-Khattab (rta) 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. Hence ‘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 jizyah 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 Ijmaa’ (consensus). This is evidence that the Khaleefah has the right to refer to the Muslims to seek their opinion over the divine rules when He does not find texts about them in the Kitab of Allah and the Sunnah of His Messenger, or He finds them difficult to understand or when He wants to adopt them. Their opinion in all of these matters is not binding to the Khaleefah.

Mambobin Majalisa waɗanda ba Musulmi ba ba su da haƙƙin duba abin da Halifa yake son ɗauka na dokoki da ƙa'idoji, saboda kafircinsu ga Musulunci. Haƙƙinsu shi ne su bayyana ra'ayinsu game da zalunci da masu mulki ke yi musu, ba kuma su bayyana ra'ayinsu game da dokoki da ƙa'idodin shari'a ba.

The non-Muslim members of the Council do not have the right to look into what the Khaleefah wants to adopt of rules and canons because of their disbelief in Islam. Their right is in voicing their opinion of the injustice of the rulers towards them, and not in expressing of their opinion over the divine rules and canons.

Dangane da sashe na uku, hujjarsa ita ce ma'anar gaba ɗaya ta nassoshin da suka shafi kiran sarakuna su yi lissafi. Ahmad ya ruwaito daga Ibnu ‘Umar, wanda ya ce: Manzon Allah ﷺ ya ce: "Za a yi masu mulki a kanku waɗanda za su umarce ku da abubuwan da su kansu ba sa aikatawa. Duk wanda ya gaskata su a ƙaryarsu, ya kuma taimake su a zaluncinsu, to ba zai kasance daga gare ni ba, ni ma ba zan kasance daga gare shi ba, kuma ba zai sadu da ni a kan Hawdh (tafki)." Ahmad ya ruwaito daga Abu Sa’id al-Khudri, wanda ya ce: "Manzon Allah ﷺ ya ce: '...mafi girman jihadi shi ne faɗin gaskiya a gaban sarki azzalumi.'" Al-Hakim ya ruwaito daga Jabir, daga Annabi ﷺ, wanda ya ce: "Shugaban shahidai shi ne Hamza ɗan ‘Abdul-Muɗɗalib, da kuma wani mutum da ya tsaya a gaban sarki azzalumi, ya umarce shi ya kuma hana shi, sai ya kashe shi." Muslim ya ruwaito daga ‘Auf ɗan Malik al-Ashja‘i cewa Manzon Allah ﷺ ya ce: "Ku kula! Duk wanda aka sa masa Wali, sannan ya ga Wali ɗin yana aikata wani zunubi (sabon Allah), to ya ƙi wannan zunubin, amma kada ya janye hannunsa daga biyayya." Muslim ya ruwaito daga Umm Salama cewa Manzon Allah ﷺ ya ce: "Za a naɗa Ameeru a kanku, za ku san wasu daga cikin abin da suke aikatawa, za ku kuma ƙi wasu. Duk wanda ya gane, to ya tsira daga zargi. Duk wanda ya ƙi (ayyukansu na mugunta), to ya tsira. Amma duk wanda ya amince ya bi su (to ya halaka)." Waɗannan nassoshi suna da ma'ana ta gaba ɗaya a cikin kalmominsu, kuma suna nuna cewa lissafi yana kan kowane aiki. Lokacin da Sahabbai suka sava wa Manzon Allah ﷺ game da yarjejeniyar Hudaibiyya, suka yi jayayya da shi sosai, Shi ﷺ bai tsawata musu saboda rashin jituwarsu ba. Maimakon haka ya ƙi ra'ayinsu, ya kuma kammala yarjejeniyar zaman lafiya, domin abin da ya yi wahayi ne daga Allah (SWT), kuma ra'ayin mutane ba shi da wani muhimmanci a irin waɗannan al'amura. Ya rubuta cewa (pbuh) ya tsawata musu saboda ba su bi umurninsa ba lokacin da ya umurce su da yanka dabbobin hadaya (Al-Hadi) da aske kawunansu da karya Ihram. Manzon Allah ﷺ ma bai tsawata wa al-Habab bin Al-Munthir a Badr ba lokacin da ya yi suka game da wurin sansanin da Manzon Allah ﷺ ya zaɓa, a maimakon haka ya bi ra'ayinsa. Wannan lissafin da Majalisa za ta yi wa Khalifa da sauran mataimakansa, gwamnoni da ma'aikatan gwamnati zai kasance kan aikin da aka riga aka aiwatar, ko wannan aikin ya saɓa wa hukuncin Allah, ko ya zama ba daidai ba ne ko cutarwa ga Musulmi, ko kuma ya zama zalunci ko sakaci ga 'yan ƙasa wajen kula da al'amuransu. Dole ne Khalifa ya amsa wannan lissafin da korafe-korafen ta hanyar nuna ra'ayinsa da hujjarsa game da maganganu, ayyuka da ayyukan da ya gudanar, domin Majalisa ta tabbata da kyakkyawan aikin, gaskiya da amincin Khalifa. Idan kuwa Majalisa ba ta amince da ra'ayin Khalifa ba, ta ƙi hujjarsa, wannan dole ne a bincika. Idan wannan al'amari yana cikin al'amuran da ra'ayin mafi rinjaye ya zama wajibi, to ra'ayin Majalisa zai zama wajibi, in ba haka ba ba zai zama wajibi ba.

With regard to the third section, its evidence is the general meaning of the texts related to bringing the rulers to task. Ahmad narrated from Ibnu ‘Umar, who said the Messenger of Allah (pbuh) said; “There will be ‘Umara 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 Hawdh (basin).” Ahmad narrated from Abu Said 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.” Al-Haakim narrated from Jaber from the Prophet (pbuh) who said; “The master of martyrs is Hamza bin ‘Abdul-Muttalib and a man who stood to an oppressor ruler where He ordered Him and forbade Him so He (the ruler) killed him.” Muslim narrated on the authority of Awf bin Malik al-Ashja’i that the Messenger of Allah (pbuh) said; “Beware! Whoever gets a Waali over Him and He saw Him (the Waali) commit some sin (disobedience to Allah), He has to hate that sin but must not withdraw his hand from obedience.” Muslim narrated from Umm Salamah that the Messenger of Allah (pbuh) said; “There will be Ameers Appointed over you, you recognise some of what they do and deny some. Whoever recognised He is absolved from blame. Whoever disapproved (of their bad deeds) He is safe. But whoever consented and followed them (he is doomed).” These texts are general in their wording and indicate that accounting is over any action. When the Sahabah opposed the Messenger (pbuh) over the Hudaibiyah treaty contract, and they strongly contested with him, He (pbuh) did not rebuke them for their disagreement. He (pbuh) rather rejected their opinion and concluded the peace contract, because what He did was revelation from Allah (swt) and there is no weight for the people’s opinion in such matters. He (pbuh) rebuked them because they did not obey his order when He asked them to slaughter the sacrificed animals (Al-Hadi) and shave their heads and break their Ihram. The Messenger (pbuh) did not also rebuke al-Habab bin Al-Munthir in Badr when He objected to the place of camping chosen by the Messenger (pbuh), rather He (pbuh) followed his opinion. This accounting by the Council to the Khaleefah and other assistants, governors and ‘A’mils would be over an 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 Khaleefah must respond to this accounting and the objections by showing his view and evidence regarding the words, actions and tasks He undertook so that the Council can be assured of the good performance, the sincerity and honesty of the Khaleefah. If however the Council does not accept the view of the Khaleefah 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, otherwise it would not be.

Ba daidai ba ne a tambaya: "Menene amfanin yin hisabi ga Khalifa idan shi ba shi da wajibci ya yi aiki da wannan hisabin?" Wannan saboda hisabi hukunci ne na Ubangiji da dole ne a aiwatar da shi, kuma wajibi ne na isa (fard al-kifaya). Bugu da kari, halin hisabi shi ne bayyana bayanai game da ra'ayin jama'a, da kuma fayyace shi. Hakanan yana gargadin al'umma da tada ra'ayinta, domin ra'ayin jama'a ya fi karfin sojoji, kuma masu mulki a ko'ina suna tsoronsa. Saboda haka, hisabi yana da matukar muhimmanci.

It is not correct to ask; “What is the value of accounting the Khaleefah when He is not obliged to act according to this accounting?” This is because accounting is a divine rule that has to be performed, and it is a duty of sufficiency. Furthermore the nature of accounting is that it reveals information about the opinion, and clarifies it. It also warns the public opinion and arouses it, for the public opinion is more powerful than the armies, and the rulers everywhere fear it. Therefore, accounting is of great value.

Idan waɗanda ke lissafi suka sabawa masu mulki kan wani al'amari ta fuskar shari'a, sai a miƙa al'amarin zuwa kotun ayyukan zalunci (Al-Mazaalim) ta hanyar buƙata daga Majalisa, saboda abin da Allah (SWT) ya ce: "Ya ku waɗanda suka yi imani, ku yi biyayya ga Allah, ku yi biyayya ga Manzo da waɗanda suke da iko daga cikinku. Idan kun yi saɓani kan wani abu, to ku mayar da shi ga Allah da Manzo."ﷺ [TMQ An-Nisa’a: 59]

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- Mazaalim) by a request from the Council, due to what Allah (swt) says; “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.” [TMQ An-Nisa’a: 59]

Wannan yana nufin cewa idan Musulmi sun yi sabani da masu iko a wani al'amari, to ya kamata su mayar da shi ga Allah da Manzo, wato su yi hukunci da Shari'a. Wannan yana nufin mayar da shi ga Shari'a, wato zuwa kotun ayyukan zalunci, kuma hukuncinta yana daure.

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 to arbitrate with the Shar’a. This means to refer to Judiciary, that is to the court of unjust acts and its opinion is binding.

Dangane da sashe na huɗu, hujjarsa ita ce Manzon Allah ﷺ ya cire al-'Ala' bin Al-Hadhrami, ma'aikacinsa a kan Bahrain, saboda wakilin 'Abd Qais ya koka a kansa ga Manzon Allah ﷺ. Ibnu Sa'd ya ruwaito daga Muhammad bin 'Umar:

With regards to the fourth section, its evidence is that the Messenger of Allah (pbuh) removed al-’Ala’a bin Al-Hadhrami, his ‘Aamil over Bahrain, because the delegate of ‘Abd Qais complained about Him to the Messenger (pbuh). Ibnu Sa’d narrated on the authority of Muhammad bin ‘Umar:

"Cewa Manzon Allah (ﷺ) ya rubuta wa al-Ala'a bin Al-Hadhrami ya zo wurinsa tare da mutum ashirin daga 'Abd Qais. Ya isa wurinsa tare da mutum ashirin wadanda ke karkashin jagorancin 'Abdullah bin Awf al-Ashajj, kuma ya nada Al-Munthir bin Sawa a matsayin wanda zai gaje shi. Wakili ya yi korafi game da al-Ala'a Al-Hadhrami, sai Manzon Allah (ﷺ) ya cire shi, ya nada Iban bin Said bin Al-'Aass, ya kuma ce masa: 'Ka kula da 'Abd Qais, ka girmama shugabanninsu.'" Haka kuma 'Umar bin Al-Khattab ya cire Sa'd bin Abi Waqqas daga Wilaya saboda korafin mutane a kansa kawai, ya ce: "Ban cire shi ba saboda rashin cancanta ko cin amana." Wannan yana nuna cewa al'ummar Wilaya suna da hakkin bayyana fushinsu da rashin amincewarsu da Wulat da Amirorinsu, kuma Khalifa dole ne ya cire su. Haka nan, Majalisar Ummah tana da izinin, a matsayinta na wakili na dukkan Musulmi a cikin Dawla, ta bayyana fushinta da rashin amincewarta da Wulat da 'Aamils, kuma Khalifa dole ne ya cire su nan take.

“That the Messenger of Allah (pbuh) wrote to al-Ala’a bin Al-Hadhrami to come to Him with twenty men from ‘Abd Qais. He reached Him with twenty men headed by ‘Abdullah bin Awf al-Ashajj, and appointed after Him Al-Munthir bin Sawa. The delegate complained of al-Ala’a Al-Hadhrami so the Messenger of Allah (pbuh) removed Him and appointed Iban bin Said bin Al-’Aass and said to him: ‘Take care of ‘Abd Qais and respect their chiefs.’” Also ‘Umar bin Al-Khattab removed Sa’d bin 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 Wulah and Ameers, and the Khaleefah 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 Wulah and ‘Aamils and the Khaleefah has to remove them immediately.

Dangane da sashe na biyar, hujjar ita ce, Musulmai sun roki ‘Umar, lokacin da aka soke shi kuma ya kusa mutuwa, da ya nada wanda zai gaje shi, amma ya ki amincewa da rokonsu. Suka sake maimaita rokon, sai ya nada mutum shida. Wannan Ijma’a Sakooti ce (amincewa ta shiru), wadda ke nuna cewa Musulmai membobin Majalisar Ummah suna da hakkin zabar wadanda za a gabatar don matsayin Khilafah, kuma ra’ayinsu a wannan al’amari yana da muhimmanci. An tabbatar da cewa ‘Umar ya ba mutum hamsin ayyukan sa ido a kan mutanen shida da ya nada, kuma ya umurce su da su kashe duk wanda ya yi adawa da wanda aka zaba a matsayin magajinsa. Haka kuma ya ba shida wa’adin kwana uku, al’amarin da ke nuna wajabci. Dangane da membobin da ba Musulmai ba, ba su da hakkin zabar wadanda za a gabatar, domin Bay’ah tana nufin Musulmai ne kawai.

With regards to the fifth section, the proof is that the Muslims asked ‘Umar, when He was stabbed and was close to death, to appoint somebody after him, but He rejected their request. They repeated the request, so He nominated six persons. This was an Ijma’a Sakooti (consent by silence), which is evidence that Muslim members of the Council of the Ummah have the right to shortlist the nominees for the post of Khilafah, and their opinion in this matter is binding. It was proved that ‘Umar assigned fifty men to watch the six men He nominated, and He ordered them to kill anyone of them who opposed the chosen successor. He also assigned to the six, three days, a matter which indicates obligation. As for non-Muslim members, they have no right in shortlisting the nominees, because the Bay’ah is specific to Muslims.