Kowane memba na Majalisar Ummah yana da haƙƙin yin magana da bayyana ra'ayinsa yadda ya so ba tare da matsin lamba ba kuma a cikin iyakokin da Shari'ah ta halatta. Memban zai zama wakili ga Musulmi mai alhakin bayyana ra'ayoyi da riƙe shugabanni da lissafi. Aikinsa shi ne ya yi nazari sosai kan ayyukan Khaleefah ko duk wani shugaba a cikin Jiha ko duk wani ma'aikacin gwamnati a kowace ma'aikata ko ofis na Jiha. Yana riƙe dukansu da lissafi, yana ba su shawara, yana bayyana ra'ayoyi, yana gabatar da shawarwari, yana shiga muhawara da su, tare da adawa da duk wani aiki na ba daidai ba da Jiha take yi. Zai yi duk wannan a madadin Musulmi waɗanda suke da wajibi su umarci abin da yake nagari su hana abin da yake mugunta, kuma su riƙe shugabanni da lissafi, suna ba su shawara da shawarwari, domin wannan wajibi ne a kan Musulmi. Allah (SWT) ya ce: "Ku ne mafi alheri a cikin al'umma, an fito da ku ga mutane, kuna umartar da abin da yake daidai, kuna hana abin da yake ba daidai ba." [TMQ Al-'Imran: 110] Kuma Ya (SWT) ce: "Waɗanda idan muka ba su iko a cikin ƙasa, suke tsayar da sallah, suke bayar da zakka, suke umartar da abin da yake daidai, suke hana abin da yake ba daidai ba." [TMQ Al-Hajj: 41] Allah (SWT) kuma ya ce: "Kuma a samu daga cikinku wata jama'a masu kira zuwa ga duk abin da yake nagari, masu umartar abin da yake daidai, masu hana abin da yake ba daidai ba." [TMQ Al-Imran: 104]

Every member of the Council of the Ummah has the right to speak and voice an opinion as He wishes without any pressure and within the limits allowed by Shari’ah. The member would be a representative of the Muslims with responsibility for voicing opinions and in holding the rulers accountable. His job would be to study closely the activities of the Khaleefah or any ruler in the State or any civil servant in any of the State’s departments and offices. He holds all of them accountable, giving them advice, voicing opinions and presenting suggestions, and entering into debates with them, together with objecting to all 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, giving them advice and suggestions, because this is the duty upon the Muslims. Allah (swt) says; “You are the best of peoples, raised up for mankind, enjoining what is right and forbidding what is wrong.” [TMQ Al-’Imran: 110] And He (swt) says; “They are those who, if we establish them in the land, establish regular prayers and give Zakat, enjoin the right and forbid the wrong.” [TMQ Al-Hajj: 41] Allah (swt) also says; “And let there arise from amongst you a band of people inviting to all that is good, enjoining what is right and forbidding what is wrong.” [TMQ Al-Imran: 104]

Ahadith da yawa sun zo da bayanin cewa wajibi ne a umurci mutane da kyakkyawa da hana mummuna, kamar fadin Annabi Muhammad ﷺ: "Na rantse da wanda rai na yake hannunsa, lallai ne ku umurci kyakkyawa, ku hana mummuna, ko kuwa Allah ya aiko muku da azaba daga gare shi, sannan ku roki Shi, amma addu'arku ba za ta karbu ba." [Ahmad ya ruwaito daga Huzaifa] Haka kuma ya ce ﷺ: "Duk wanda ya ga mummuna daga 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." [Muslim ya ruwaito daga Abu Sa'id] Wadannan ayoyi da hadisai suna umurtar Musulmi da umurtar kyakkyawa da hana mummuna. Riko da shugabanni da kuma tambayarsu kan ayyukansu wani bangare ne na umurtar kyakkyawa da hana mummuna. Wasu hadisai ma suna umurtar a rike shugabanni da lissafi kai tsaye, wanda hakan ke 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." Wannan nassi ne kan sukar shugaba da wajibcin fadar kalmar gaskiya a fuskarsa, yana mai ganin hakan a matsayin mafi girman jihadi. Manzon Allah ﷺ ya karfafa irin wannan jihadi, kuma ya sanya shi abin so ko da hakan zai kai ga rasa rai, kamar yadda ya zo a Hadisi Sahihi inda ya ce ﷺ: "Shugaban shahidai shi ne Hamza, da kuma mutumin da ya tsaya a gaban shugaba azzalumi ya yi masa nasiha, sai aka kashe shi." Sahabbai, Allah ya yarda da su, sun rike Manzon Allah ﷺ da lissafi, haka kuma sun rike Khulafa'ur Rashidun da lissafi. Manzon Allah ﷺ bai tsawata musu ba saboda sun rike shi da lissafi, haka ma Khulafa'ur Rashidun. Manzon Allah ﷺ ya karbi shawarar Al-Habab bin Al-Mundhir a yakin Badar. A Uhud, ya amince da ra'ayin mafi yawa waɗanda suka ba da shawarar cewa su fuskanci Quraish a waje da Madina, duk da cewa shi ﷺ yana ganin akasin haka. A ranar Hudaibiyya, Musulmi sun nuna adawa mai ƙarfi, musamman ‘Umar, kuma a Hunain, inda Ansar suka yi fushi saboda Manzon Allah ﷺ ya raba ganima ga sababbin Musulmi waɗanda yake so ya jawo zuciyoyinsu zuwa Musulunci, ba tare da ware musu rabo ba.

Many Ahadith have been reported that indicate the obligation of enjoining the Ma’ruf and forbidding the Munkar, such as Prophet Muhammad’s (pbuh) saying; “By He Who owns my soul, you must enjoin the Ma’ruf and forbid the Munkar, or Allah may inflict upon you a punishment from Him, you would then supplicate to Him and your supplication would go unanswered.” [Narrated by Ahmad on the authority of Huzayfah] He (pbuh) also said; “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] These Ayaat (verses) and Ahadith command the Muslims to enjoin the Ma’ruf and forbid the Munkar. Holding the rulers accountable is part of enjoining of the Ma’ruf and forbidding of 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.” 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, where He (pbuh) said; “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advise him, and was killed.” The Sahabah, may Allah be pleased with them, did hold the Messenger of Allah (pbuh) accountable, and they held the Khulafaa’ Ar-Rashidoon accountable too. The Messenger of Allah (pbuh) did not censure them for holding Him accountable nor did the Khulafaa’ Ar-Rashidoon. The Messenger of Allah (pbuh) took the advice of Al-Habab bin Al-Munthir in the battle of Badr. At Uhud, He (pbuh) went along with the opinion of the majority who suggested that they should confront Qur’aysh outside Madinah, despite the fact that He (pbuh) saw otherwise. On the day of Hudaybiyah, the Muslims objected strongly, especially ‘Umar, and at Hunayn, where the Ansar were angered by the fact that the Messenger of Allah (pbuh) handed out the booties to the new Muslims whom He wanted to win over their hearts to Islam, without allocating a share for them.

Sahabbai sun yi wa ‘Umar hisabi yayin da yake tsaye a kan mimbari saboda yadda ya raba tufafin Yaman. Wata mace ta kalubalance shi lokacin da ya so ya daidaita sadakin aure, sahabbai kuma sun ki amincewa da kin rarraba filayen ‘Iraki, Ash-Sham da Masar bayan an ci su. Bilal da Az-Zubair suna cikin manyan masu adawa, ‘Umar kuma ya yi muhawara da su, ya tuntubi sauran sahabbai har suka gamsu.

The Sahabah held ‘Umar accountable while He was standing on the pulpit because of the way He divided the Yemeni cloaks. A woman challenged Him when He tried to fix the doweries and the Sahabah also objected to his refusal to divide the lands of ‘Iraq, Ash-Sham and Egypt after they had been conquered. Bilal and Az-Zubayr where among the main objectors and ‘Umar debated with them and consulted other Sahabah until they were convinced.

Duk wani memba na Majalisar Ummah, a matsayinsa na wakilin Musulmai baki ɗaya, yana da hakkin yin magana a cikin Majalisar yadda ya ga dama, da bayyana ra'ayinsa yadda ya so, ba tare da wani shinge ko matsin lamba ba. Yana da hakkin ya tambayi Khaleefah yin lissafi, haka nan Mu'awin, Waali da duk wani ma'aikacin gwamnati. Suna da wajibi su amsa masa muddin yana bin ka'idojin Shari'a a matsayinsa na mai tambayar masu mulki da lissafi da kuma bayyana ra'ayinsa.

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 Khaleefah accountable, as well as the Mu’awin, the Waali and any civil servant. They are obliged to answer Him as long as He is abiding by the rules of Shar’a in his role of holding the rulers accountable and of voicing his opinion.