Yanayin Musulunci ya tabbatar da cewa ayyukan da mutum yake yi a matsayinsa na ɗan Adam halal ne ga kowane namiji da mace ba tare da bambanci, nuna wariya ko banbance-banbance ba. Haka kuma ya tabbatar da cewa waɗannan ayyuka ana sanya su zama: wajibi (Wajib), haramun (Muharrama), makaruhi (Makruh) da mustahabbi (Mandub) ba tare da nuna wariya ko banbance-banbance ba. Amma ga ayyukan da namiji yake yi, a matsayinsa na namiji da kuma a matsayinsa na ɗan Adam, ko ayyukan da mace take yi a matsayinta na mace da kuma a matsayinta na ɗan Adam: Allah ya bambanta su biyun a wannan fanni, kuma ya banbance tsakaninsu dangane da juna, ko ta fuskar wajibci (Wujub), ƙyama (Karaha), ƙarfafawa (Nadb) ko halasci (Ibaha). Saboda haka, muna ganin cewa Shari'a ta bai wa namiji iko da mulki sabanin mace. Haka kuma muna ganin ta ba wa mata riƙon yara, maza ko mata, ba tare da maza ba. Don haka ya zama dole ayyukan da suka shafi mace a matsayinta ta mace a bar su ga mace, kuma ayyukan da suka shafi namiji a matsayinsa na namiji a bar su ga namiji. Tun da Allah (SWT) ya halicci namiji da mace, kuma Shi ya fi sanin halin namiji da mace, to dole ne mu takaita kanmu ga hukunce-hukuncen da Ya (SWT) shar'anta, kada mu wuce su. Wannan ya shafi ko waɗannan hukunce-hukunce an yi su ne kawai don maza, ko kuma keɓance ga mata, ko kuma ga ɗan Adam ba tare da la'akari da namiji ko mace ba, domin Shi (SWT) ya fi sanin abin da ya dace da ɗan Adam. Saboda haka, yunƙurin amfani da hankali wajen hana mace yin wasu ayyuka da sunan cewa ba ruwanta da su, ko kuma ba ta ayyukan da ke tattare da maza, bisa zaton cewa wannan tsari yana cikin adalci a gare ta kuma yana tabbatar da adalci tsakanin ta da namiji; duk wadannan keta haddin Shari'a ne, kuskure ne gaba daya, kuma sanadin fasadi ne.

The nature of Islam determines that the actions which humans perform in their capacity as humans are permissible for each man and woman without distinction, discrimination or differentiation. It also determines that these actions are made: obligatory (Wajib), forbidden (Muharrama), disliked (Makruh) and recommended (Mandub) without discrimination or differentiation. As for the actions that a male undertakes, in his capacity as a male and as a human as well, or the actions that a female undertakes in her capacity as a female and as a human as well: Allah has distinguished both of them in this regard and differentiated between them with respect to each other, whether in terms of obligation (Wujub), dislike (Karaha), recommendation (Nadb) or permissibility (Ibaha). Accordingly, we find that the Shari’ah has invested ruling and authority with the man as opposed to the woman.We also find that it has entrusted the custody of the children, whether sons or daughters, with the women to the exclusion of men. Therefore it was inevitable that actions which relate to the female in her capacity as a female should be entrusted with the woman, and actions which relate to the male in his capacity as a male should be entrusted with the man. Since Allah (swt) created the male and the female and He knows best the situation of the man and the woman, then we must limit ourselves to the rules which He (swt) has legislated and not overstep them. This applies to whether these rules are intended solely for the men or exclusively for the women or whether they are for humans irrespective of their being men or women, because He (swt) knows best what is suitable for the human. Therefore, attempting to use the mind to deprive the woman from performing certain actions under the pretext that she has nothing to do with them, or to give her activities which are specific to men, under the assumption that this dispensation is in fairness to her and realises justice between her and the man; all of these are transgressions against the Shari’ah, a total mistake and a cause of corruption (Fasad).

Shari'ah ta sanya mace ta zama uwa kuma matar gida. Ta zo mata da hukunce-hukunce masu alaƙa da ciki, haihuwa, shayarwa, renon yara da iddah. Bai ba maza wani sashi a cikin hakan ba, saboda waɗannan hukunce-hukunce suna da alaƙa da mace a matsayinta ta mace. Saboda haka ya ɗora mata nauyin yaro ta fuskar ciki, haihuwa, shayarwa da reno. Don haka, waɗannan su ne ayyukanta mafi muhimmanci da kuma manyan nauyinta. Saboda haka, ana iya cewa babbar rawar mace ita ce kasancewarta uwa da matar gida, domin ta wannan aiki ne jinsin ɗan adam ke ci gaba da rayuwa, kuma ta hakan ne ake bambance ta da maza. Don haka ya kamata a fahimta sarai cewa duk wani aiki da aka ɗora mata da duk wani nauyi da aka ɗora mata, ya kamata ta ci gaba da babban nauyinta wanda shi ne uwaye da renon yara. Shi ya sa muke ganin Shari'ah ta yarda mace ta karya azumin Ramadan idan tana da ciki ko kuma tana shayar da jariri. Haka kuma, Shari'ah ta keɓe ta daga sallah idan tana haila ko tana cikin nifasi, kuma ta hana miji tafiya da ɗansa daga ƙasar da uwar take zaune, matuƙar tana da riƙon yaron. Duk wannan don a sauƙaƙa mata cikar babbar rawarta, wato kasancewarta uwa da matar gida.

The Shari’ah has made the woman a mother and a housewife. It came to her with rules relating to pregnancy, childbirth, suckling, custodianship and the waiting period (Iddah). It did not grant men any part in that because these rules relate to the woman in her capacity as a woman. Thus it placed on her the responsibility of the child in terms of pregnancy, delivery, suckling and custody. Therefore, these are her most important activities and greatest responsibilities. Hence, it can be said that the primary role of the woman is that she is a mother and housewife because it is through this action the human race survives and because she is distinguished by this from the men. Therefore, it should be clearly understood that whatever actions she is charged with and whatever responsibilities are placed on her, she should continue in her primary responsibility which is that of motherhood and the upbringing of children. That is why we find that the Shari’ah allowed the woman to break her fast in Ramadhan if she is pregnant or suckling a baby. Also, the Shari’ah exempted her from praying if she is menstruating, or is in childbirth, and prevented the man from travelling with his child from the country in which the mother resides, as long as she still has custody over the child. All of this is to facilitate the completion of her primary role, which is her being a mother and a housewife.

Duk da haka, rawar da mace take takawa a matsayin uwa kuma mai kula da gida ba yana nufin an takura mata a kan wannan rawar ba, kuma an hana ta bin wasu ayyuka ba. Maimakon haka, yana nufin Allah (SWT) ya halicci mace ne domin mutum ya zauna cikin natsuwa tare da ita, kuma domin Ya samu zuriya da 'ya'ya daga gare ta. Allah (SWT) ya ce:

However, the woman's primary role as mother and housewife does not mean she is confined to this role and prevented from pursuing other activities. Rather it means that Allah (swt) has created the woman so that the man may dwell in tranquillity with her and so that He may obtain from her progeny and offspring. Allah (swt) says:

"Kuma Allah ya sanya muku matan aure daga jinsinku, kuma ya sanya muku daga matanku 'ya'ya da jikoki" [An-Nahl: 72]. Kuma Ya ce (SWT):

“And Allah has made for you wives of your own kind, and has made for you, from your wives, children and grandchildren” [An- Nahl: 72] And He (swt) said:

“Kuma daga cikin ayoyinsa akwai wannan, cewa ya halitta muku matan aure daga cikin kanku, domin ku sami natsuwa a wurinsu.” [Ar-Rum: 21] Sai dai a lokaci guda, Shi (SWT) ya halicce ta domin ta kasance mai aiki a rayuwar jama'a kamar yadda take aiki a rayuwarta ta gida. Don haka, Shi (SWT) ya wajabta mata yin Da'wa, ta nemi ilimi game da ayyukan da suka wajaba a kanta a rayuwarta, kuma Ya halatta mata ciniki, haya, wakiltar wani, amma ya hana ta yin karya, cin amana da ha'inci. Kamar yadda Ya wajabta, ya halatta, ya hana namiji waɗannan abubuwa. Allah (SWT) ya ba ta damar yin aikin noma ko masana'anta kamar yadda take yin ciniki. Ya ba ta damar yin kwangila, mallakar kowane irin dukiya, da saka hannun jari da dukiyarta. Ya kuma ba ta damar kula da al'amuranta da kanta, ta zama abokiyar hulda ko ma'aikaciya, ta ɗauki ma'aikata, ta yi haya da kadarori da abubuwa, da kuma gudanar da sauran hulɗoɗin al'umma (Mu'amalat). Wannan saboda ma'anar gaba ɗaya ta maganar Mai Shari'a da rashin haramtattun abubuwan da suka keɓanta da mata. Sai dai, ba halal ba ne mace ta rike mukaman mulki, ko a matsayin shugaban ƙasa, mataimakinsa, Wali (gwamna), 'Amil (magajin gari) ko wani aiki da ake ɗauka a matsayin mulki. Wannan saboda abin da Abu Bakrah ya ruwaito cewa ya ce: Lokacin da labari ya isa ga Manzon Allah (ﷺ) cewa mutanen Persia sun naɗa 'yar Kisra a matsayin sarauniya a kansu, sai ya ce: “Mutanen da suka naɗa mace ta tafiyar da al'amuransu ba za su taba samun nasara ba.” Wannan a fili yake a haramcin mace ta hau kujerar mulki da kuma tsawatarwa ga wadanda suka naɗa mace ta tafiyar da al'amuransu. Wali al-Amr kuwa shi ne mai mulki. Allah (SWT) yana cewa:

“And among his Signs is this, that He created for you wives from among yourselves, that you may find repose in them” [Ar- Rum: 21] However, at the same time He (swt) has created her to be active in the public life as she is active in her private life. Thus, He (swt) has obliged her to carry the Call (Da'wa), seek knowledge with regards to the actions that are incumbent on her in her life, and He (swt) allowed her to trade, lease, delegate, and forbade her from lying, treachery and betrayal. Just as He (swt) has obliged, allowed and forbade the man from these things. And Allah (swt) gave her the right to work in agriculture or industry just as she practises trade. He (swt) gave her the right to form contracts, own all types of property and invest her wealth. He (swt) also gave her the right to look after her own affairs by herself, become a partner or employee, employ people, lease property and things, and undertake the rest of the societal transactions (Mu’amalat). This is due to the general import of the Legislator's speech and the absence of prohibitions specific to women. However, it is not permitted for the woman to take up positions of ruling whether as leader of a state, his Mu'awin (assistant), Wali (governor), 'Amil (Mayor) or any other activity considered as ruling. This is due to what has been narrated by Abu Bakrah that He said: When the news reached the Messenger of Allah (pbuh) that the people of Persia had appointed the daughter of Chosroes (Kisra) as queen over them He (pbuh) said: “People who appoint a woman to run their affairs shall never succeed.” This is clear in its prohibition of women assuming the position of ruling and in its censure for those who appoint a woman to run their affairs. And the person in authority (Wali al-Amr) is the ruler. Allah (swt) says:

"Ya ku waɗanda suka yi imani! Ku bi Allah, ku bi Manzon, da waɗanda suke da iko daga cikinku (ulu al-amr minkum)" [An-Nisa: 59] Don haka, ikon mulki ba a halatta shi ga mata. Amma game da muƙamai banda mulki, mace tana da izinin ɗaukar su. Saboda haka, ana iya naɗa mata a muƙaman ma'aikatan gwamnati na farar hula, domin ba mulki suke ba, a maimakon haka suna cikin aikin yi. Ma'aikaci mai aiki da gwamnati ne mai zaman kansa. Suna kama da ma'aikacin kowane mutum ko kamfani. Ana halatta mace ta riƙe muƙamin alƙali, domin alƙali ba mai mulki ba ne, a maimakon haka yana warware sabani tsakanin mutane kuma yana sanar da masu sabani hukuncin Shari'a da ya wajaba. Saboda haka, ana iya bayyana shari'a (Al-Qadha'a) da cewa yanke hukuncin Shari'a ta hanyar tilastawa. Don haka alƙali ma'aikaci ne, ba mai mulki ba. Shi ma'aikacin gwamnati ne kamar sauran ma'aikata. An ruwaito daga 'Umar b. al-Khattab cewa ya naɗa al-Shifa - wata mace daga cikin mutanenta - a matsayin alƙalin kasuwa (mai duba) watau alƙalin Hisba wanda ke yanke hukunci a kan dukkan keta doka. Sai dai halascin mace ta zama alƙali, ya danganta ne da nassin Hadisi da kuma yadda za a yi amfani da shi a zahirin aikin alƙali. Idan Hadisin da ya hana naɗa mata a kan al'amuran mutane ya shafi shari'a, to ba za a halatta naɗa su alƙalai ba. Idan Hadisin bai shafe ta ba, to ba za a iya amfani da shi a matsayin hujja don hana naɗa mata ga shari'a ba. Idan muka duba Hadisin, sai mu ga cewa Manzo ﷺ ya yi wa mutanen da suka naɗa mace a kan al'amuransu tsawatarwa, a lokacin da labari ya isa gare shi cewa mutanen Farisa sun naɗa mace a matsayin sarauniya. Don haka, magana ce a kan wani labari, kuma a hanyar amsa wata tambaya. Tana takamaimai ga batun rahoton, ba ga wani ba. Abin da labarin ya shafa shi ne mulki (Mulk) i. e. Uongozi wa dola. Maoni hayo yalikuwa juu ya mada hii, na yanahusu hasa suala la uongozi wa dola na kila kinachohusiana nalo, yaani hukm (utawala). Hii ni kutoka mtazamo mmoja. Kutoka pembe nyingine tunaona kuwa katazo hilo linaelekezwa kwa mamlaka ya jumla kwa sababu ni mamlaka juu ya mambo (ya watu). Hii ndiyo maana ya Hadithi na hii ndiyo inavyoonyesha. Kuhusu suala la Qadhi, ni wadhifa tofauti na wadhifa wa Khalifa au wa Waliyyu. Wadhifa wa Khalifa na wa Waliyyu ni utekelezaji wa hukumu moja kwa moja na wao wenyewe, bila kujali kama kesi imewasilishwa kwao, hukumu ya Qadhi imewasilishwa kwao, au hakuna kesi iliyowasilishwa lakini wameona kuwa jambo hilo linakwenda kinyume na Shari'ah. Hivyo mtawala anamhukumu mkiukaji bila uwepo wa mdai, na anatekeleza hukumu hiyo juu yake.

“Oh you who believe! Obey Allah and obey the Messenger, and those of you who are in authority (ulu al-amr minkum)” [An- Nisa: 59] Thus, the authority of ruling is not permitted for the women. As for positions other than ruling, the woman is allowed to undertake them. Therefore, women can be appointed to government civil-servant positions because they do not constitute ruling, rather they fall under employment. The employee is a private government worker. They are like the employee of any other individual or company. It is allowed for the woman to assume the position of judge because the judge is not a ruler but rather He settles disputes between people and informs the disputants of the binding Shari’ah rule. Therefore, the judiciary (Al-Qadha’a) can be defined as the pronouncement of the Shari’ah rule by way of compulsion. So the Qadhi is an employee and not a ruler. He is a government employee like the rest of the workers. It has been reported from 'Umar b. al-Khattab that He appointed al-Shifa - a woman from his folk - as a market judge (inspector) i.e. a judge of Hisba who passes judgement on all violations. However, the permissibility for a woman to be a judge, relates to the text of the Hadith and its applicability to the reality of the function of a judge. If the Hadith which forbids the appointment of women over peoples' affairs is applicable to the judicature, then appointing them as judges would not be permitted. If the Hadith does not apply, then it cannot be used as an evidence to prevent women from being appointed to the judicature. Looking at the Hadith, we find that the Messenger (pbuh) dispraised the people who appointed a woman over their affairs in response to the news that reached Him that the people of Persia had appointed a woman as queen. It is, therefore, a comment on a piece of news, and in a manner of a response to a question. It is specific to the topic of the report and to none other. The subject matter of the news is the ruling (Mulk) i.e. the leadership of the state. The comment was on this topic and it is specific to the issue of state leadership and whatever is related to that, which is governance (Hukm). This is from one perspective. From another angle we see that the prohibition is directed towards the general authority because it is the authority over the affairs (of people). This is what the Hadith means and this is what it indicates. As for the issue of the Judge, it is a role different to the role of the Khaleefah, or the role of the Wali. The role of the Khaleefah and the Wali is the execution of the rule directly by themselves, regardless of whether a case has been raised to them, the judgement of a Qadhi has been raised to them, or no case has been raised but they observed it as going against the Shari’ah. So the ruler judges against the transgressor without the presence of a claimant and He applies the verdict on Him.

Ga Alƙali, ba zai iya yanke hukunci ba sai da kasancewar wata shari'a, watau an kai masa wata ƙara kuma akwai masu da'awa biyu a gabansa. Don haka yana yanke hukunci idan akwai shari'a, amma ba shi da wani aiki da ita idan babu wanda ya fara neman hakkinsa a shari'a. Idan ya duba shari'ar, zai sanar da mutane hukuncin Allah (SWT) game da ita ta hanyar da ke ɗaure. Ba shi da wani iko na aiwatarwa, sai dai idan an naɗa shi alƙali kuma shugaba. A lokacin zai aiwatar da dokoki a matsayinsa na shugaba, kuma ya yanke hukunci a matsayinsa na alƙali. Saboda haka hakikanin shari'a ya bambanta da hakikanin mulki. Don haka hadisin ba ya shafar alƙali. Haka kuma, shari'a ba ta cikin iko ko kaɗan. Alƙali ba shi da iko a kan kowane mutum a ƙasar da aka naɗa shi, har ma a kan masu da'awa. Ba wajibi ne a yi masa biyayya ba, sai dai wajibi ne a aiwatar da hukuncinsa idan ya yanke hukunci a kan wata shari'a, domin hukuncin Allah ne, ba don alƙali ya umarta ba. Hukuncinsa ba a ɗauka a matsayin hukuncin alƙali ba sai ya yanke shi a kotun shari'a. Saboda haka, shaidarsa ga wani lamari ko jin labarinsa a wajen kotun shari'a ba ya ba shi damar yanke hukunci a kan abin da ya gani ko ya ji, matuƙar bai faru a kotun shari'a ba. Wannan ya bambanta da shugaba, wanda wajibi ne a yi masa biyayya a kowane hali, kuma ba ya buƙatar wata kotu ta musamman don yanke hukunci. Yana iya yanke hukunci a gidansa, a titi, ko a babban birnin jiha, a ko'ina. Wajibi ne a yi masa biyayya. Annabi ﷺ ya ce: "Duk wanda ya yi wa Ameer biyayya, to ya yi mini biyayya." Don haka, hadisin da ya hana naɗa mace a matsayin shugaba ba ya shafar aikin Alƙali ta kowace hanya. Saboda haka, wannan hadisin ba ya hana mace ta riƙe matsayin alƙali. Haƙiƙanin al'amarin shi ne cewa Alƙali ma'aikaci ne na mai mulki wanda ya ɗauke shi aiki da wani albashi da aka ƙayyade domin yin wani aiki da aka ba shi. Kalmar 'ma'aikaci' (Ajeer) an ambace ta a cikin ingantattun Hadisai, waɗanda suka haɗa da duk ma'aikata na kowane irin aiki. Tun da Manzo (ﷺ) ya ɗauki malamin Alƙur'ani a matsayin ma'aikaci, sai ya ce: "Lalle mafi cancantar aikin da za ka karɓi ladan albashi a kansa shi ne koyar da Alƙur'ani." Haka nan kuma, Alƙali ana ɗaukarsa ma'aikaci, kuma duk abin da ya karɓa daga baitul-mali ana ɗaukarsa albashi. Babu wanda ya kamata ya ce Alƙali mataimaki ne ga mai mulki, don haka ya kamata a ɗauke shi a matsayin mai shiga cikin mulki, domin Alƙali ma'aikacin mai mulki ne kawai, ba mataimakinsa ba. Aikinsa shi ne fahimtar hakikanin matsala tsakanin ɓangarori biyu masu jayayya, da bincika yadda ake aiwatar da dokokin shari'a a cikin shari'ar da aka karɓa, ko aiwatar da hukunce-hukuncen Shari'ah idan babu karɓuwa, sannan ya yanke wa wanda kotu ta samu da laifi ko wanda ba ta samu da laifi ba. Saboda haka, su ma'aikata ne da aka ɗauka aiki da wani albashi da aka ƙayyade domin yin wani aiki da aka ba su.

As for the Qadhi, He cannot pass a judgement without the presence of a case, i.e. that a case is referred to Him and there are two claimants present. So He passes judgement when there is a case but He has nothing to do with it if no one initiates a legal action. In the event of looking into the case, He informs the people of the ruling of Allah (swt) with regards to the case in a manner that is binding. He has absolutely no authority of execution, except if He is appointed as judge and ruler. Then, He will execute the rules in his capacity as a ruler and pass judgement in his capacity as a judge. Thus, the reality of the judiciary is different to the reality of ruling. Therefore the Hadith does not apply to the judge. Moreover, the judiciary does not belong to authority whatsoever. The Qahdi does not have authority over any people of a country in which a Qahdi has been appointed, even over claimants. Obedience to Him is not obligatory, rather it is obligatory to implement his ruling when He passes a judgement on a case because it is the ruling of Allah and not because the Qahdi ordered it. his ruling is not considered a ruling of a judge unless He passes judgement in the judicial court. Therefore, his witnessing of an event or his hearing of it in other than the judicial court does not permit Him to pass judgement on what He has witnessed or heard as long as it did not take place in the judicial court. This differs from the ruler who must be obeyed in every situation and He does not need a specific court for the passing of a ruling. Rather He can pass judgement in his own house, street or the state capital, and in every place. Obedience to Him is obligatory. The Prophet (pbuh) said: “Whoever obeys the Ameer, He has obeyed me”. Therefore, the Hadith which prohibits the appointment of women as rulers does not in any way apply to the function of the Qahdi. So the post of judge cannot be prohibited for the woman by this Hadith. The reality of the Qahdi is that He is an employee of the ruler whom He has employed for a certain salary to do a certain job. The word 'employee' (Ajeer) is mentioned in the authentic Ahadith which include all employees for all types of jobs. Since the Messenger (pbuh) considered the Qur'anic teacher an employee, He (pbuh) said: “Indeed, the best action which you deserve a wage for is the teaching of the Qur’an.” Indeed, the Qahdi likewise is considered an employee and whatever He takes from the treasury (Bayt al-mal) is considered a wage. No one should say that the Qahdi is an assistant to the ruler and so He should be considered a participant in ruling, because the Qahdi is only an employee of the ruler and not his assistant. his function is to understand the reality of a problem between two disputants and examine the application of legal laws in the case of adopted rules, or the application of Shari’ah rules in the absence of an adoption, to whom the judiciary finds guilty or not guilty. Therefore, they are employees hired for a certain salary to do a certain job.

عن القاضي والقاضي للحِسبة. أما قاضي المظالم فلا يجوز أن تكون هذه القاضية امرأة. فلا يجوز للمرأة أن تتولى منصب قاضي المظالم لأنه حُكم، وحقيقته حقيقة الحكم، والحديث ينطبق عليه. وذلك لأن الظلم الذي يقع من خلال الحاكم على الناس يُرفع سواء تقدّم أحد بدعوى أم لم يتقدم. والقاضي لا يحتاج إلى استدعاء المدعى عليه (كالموظف مثلاً) عندما يدّعي أحد ظلماً، لكن يجوز للقاضي أن يطلبه ليجلس بين يديه، أو ألا يستدعيه، لأن المسألة ليست الفصل في قضية بعينها، بل رفع الظلم الذي يقع من الحكام على الناس. والحقيقة المقابلة لحكم المظالم هي حقيقة الحكم، ولذلك لا يجوز للمرأة أن تتولى مثل هذا المنصب.

This is with regards to the judge and the Qahdi of Hisba. As regards the Qahdi of the court of unjust acts (Mazalim), it is not allowed for this Qahdi to be a woman. The woman is not permitted to assume the post of the judge of Mazalim because it is ruling. Its reality is the reality of ruling and the Hadith is applicable to it. This is because the unjust acts that take place via the ruler, on the people, are raised whether someone made a claim or not. The judge does not need to call in the defendant (eg an official), when someone claims a case of injustice. However, it is allowed for the judge to call Him to sit in his presence or not to call Him, because the issue is not to pronounce a verdict over a case. Rather, it is to lift the injustice that occurs from the rulers upon the people. The corresponding reality of the judgement of the Mazalim is that of ruling. Therefore it is not allowed for the woman to assume such a position.

Har yanzu akwai batun halaccin mace ta zama memba a Majlis al-Ummah ko kuma akasin haka, idan dai akwai irin wannan majalisa. Gaskiya wannan abu ba a san shi ba ga wasu. Saboda haka sai suka ce ba a halatta ba, ta hanyar kwatanta Majlis al-Ummah a Musulunci da majalisar dokoki a tsarin dimokuradiyya. Gaskiyar magana ita ce akwai bambanci tsakanin majalisar dokoki a tsarin dimokuradiyya da Majlis al-Ummah a Musulunci. Majalisar dokoki wani bangare ne na mulki, domin bisa tsarin dimokuradiyya tana da hurumin yin mulki, tun da ita ce take zaben shugaban kasa kuma take tsige shi, haka kuma ita ce take ba majalisar zartarwa amincewa da kuma kwace ta, don haka nan take ta karbe mata iko. Hakika majalisar dokoki tana gudanar da ayyuka uku: na farko, tana yin bincike kan gwamnati tare da sa ido a kanta. Na biyu, tana zartar da dokoki. Na uku, tana nada shugabanni da kuma tsige su daga mukamansu. Dangane da bincike da sa ido kan gwamnati, ba a dauke shi a matsayin wani bangare na mulki ba, amma dangane da yin doka, tsige shugabanni da nada su, ana daukar hakan a matsayin wani bangare na gudanar da mulki. Sabanin haka ne da Majlis al-Ummah. Aikinta shi ne tambayar shugaba da kuma sa ido a kansa, tana kuma nuna rashin amincewarta duk lokacin da bukatar hakan ta taso. Wannan ya hada da rashin kula da harkokin al'umma yadda ya kamata, sakaci wajen aiwatar da Musulunci ko kuma kasala wajen yada kiran Musulunci (Da'wah), da sauransu. Sai dai ba ta yin doka, kuma ba ta nada ko tsige shugabanni, saboda haka ta sha bamban da majalisar dokoki. Shi ya sa ba a halatta mace ta zama memba a majalisar dokoki ba, muddin ana ganin ta a matsayin wani bangare na mulki bisa tsarin jari-hujja. Mace tana da halacci ta zama memba a Majlis al-Ummah, domin ba wani bangare ne na gudanar da mulki ba. Sai dai rashin halaccin mace ta zama memba a majalisar dokoki ba ya nufin ba ta halatta ta zabi shugaba ba. Kasancewarta memba a majalisar dokoki na sanya ta cikin matsayin mai mulki, watau... Ya kasance yana da iko na mulki, kuma wannan ba a halatta ba saboda bayyanannen hani a kan hakan a cikin faɗin Annabi (SAW) ﷺ: "Mutanen da suka naɗa mace ta tafiyar da al'amuransu ba za su taɓa samun nasara ba." Wannan ya bambanta da zaɓen mai mulki da mace take yi, domin ba a sanya ta a matsayin mai mulki ba. Maimakon haka, an ba ta haƙƙin zaɓen wanda zai yi mulki a kanta. Shari'a ta halatta wa mace zaɓen mai mulki da kuma zaɓar kowane namiji don kowane aiki na mulki, saboda an halatta mata ta bayar da Bai'a ga Khaleefah da kuma zaɓe shi. An ruwaito daga Umm 'Atiyya cewa ta ce: "Mun bai wa Manzon Allah ﷺ Bai'a, sai ya karanta mana "kada su haɗa wani da Allah", kuma ya hana mu kukan makoki (a kan mamaci). Wata mace daga cikinmu ta janye hannunta tana cewa: wata mace ce ta faranta mini rai, kuma ina so in saka mata. Shi ﷺ bai ce komai ba, sai matar ta tafi ta dawo." Bayar da Bai'a ga Annabi ﷺ ba bisa matsayin Annabci ba ne, illa biyayya ga mai mulki. Don haka wannan Hadisi ya nuna cewa mace na iya bayar da Bai'a ga Khaleefah kuma ta zaɓe shi. Wannan dangane da majalisar dokoki ne. Amma Majlis al-Ummah ya sha bamban da wannan, domin majalisa ce ta shawara da gabatar da ra'ayoyi, kuma ba ta da ikon yin mulki. Majlis ba ya zaɓen mai mulki sai dai idan Ummah ta ba shi wannan izinin, kuma ba ya tsige mai mulki ko yin dokoki. Dukkan aikinsa yana da alaƙa da ra'ayoyi. Aikin Majlis al-Ummah shi ne jiha ta koma gare shi domin neman ra'ayinsa game da abin da take son a aiwatar dangane da manufofin cikin gida, da kuma yin bayani kan abin da ta aiwatar na ayyukan cikin gida da waje. Bugu da ƙari, Majlis kansa zai gabatar da ra'ayoyi kan al'amura na cikin gida da na waje. Har ila yau aikinta ya haɗa da bayar da ra'ayi game da masu neman matsayin Khalifa, da kuma bayyana korafin ta game da Walis da Mu'awins. Wannan ma yana cikin bayar da ra'ayi. Duk wannan yana cikin gabatar da ra'ayoyi waɗanda ke nuna wani aiki. Aikinta kuma ya haɗa da shawarwari, wanda Khalifa ba ya wajaba ya bi su; kamar bayyana ra'ayinta game da dokokin da Khalifa ya ɗauka. Duk waɗannan al'amura ra'ayoyi ne kawai, ba hukunci ba. Saboda haka aikinta yana shafar ra'ayoyi ne kawai, ba wani abu ba.

Mambobin Majlis al-Ummah wakilai ne na al'umma kawai dangane da ra'ayoyi, ba komai ba. Ba wakilai ne na al'umma wajen mulki ko wajen nada shugaba ba, sai dai idan al'umma ta damka musu wannan nauyi, kuma ba sa wakiltar al'umma wajen tsige shugaba. Ko da sun nuna rashin amincewarsu da Walis da Mu'awinai (mataimaka), irin wadannan mutane ba a sallamar da su kai tsaye saboda ra'ayinsu ba; a maimakon haka Khaleefah ne ke sallamar da su bisa ga ra'ayinsu. Wannan ya sabawa majalisar dokoki, inda ake rushe majalisar zartarwa da zarar an janye amincewar majalisar, ba tare da bukatar shugaban kasa ya sallame ta ba.

The members of the Majlis al-Ummah are themselves representatives of the people only with respect to opinions and nothing else. They are not representatives of the people in ruling or in the appointment of a ruler except if the Ummah delegates this responsibility to them, nor does it represent the people in the removal of a ruler. Even when they show their disapproval of Walis and Mu'awins (assistants) such people are not automatically discharged because of their opinion rather the Khaleefah dismisses them according to their opinion. This is contrary to parliament where the cabinet is dissolved the moment the confidence of the parliament is withdrawn and without the need of the president to dismiss it.

Muddin dai membobin Majlis al-Ummah suna wakiltar mutane a ra'ayoyinsu, to mace tana da haƙƙin bayyana ra'ayoyinta na siyasa, tattalin arziki, doka ko wasu fannoni. Haka kuma tana da haƙƙin ba da wakilci ga duk wanda ta so ya gabatar da ra'ayi, ko kuma a wakilce ta ga wanda ta so ya gabatar da wannan ra'ayi a madadinta. Musulunci ya ba ta haƙƙin gabatar da ra'ayinta kamar yadda maza ke gabatar da nasu ra'ayoyin. Shawara (Shura) a Musulunci haƙƙin namiji da mace ne ba tare da bambanci ba. Allah (SWT) ya ce:

As long as the members of the Majlis al-Ummah represent the people in their opinions, then the woman has the right to air her political, economic, legislative or other opinions. She also has the right to delegate anyone she wishes to put forward an opinion or she can be delegated to put forward this opinion for whom she wishes. Islam has given her the right to put forward her opinion just as the men put forward their opinions. Consultation (Shura) in Islam is the right of the man and woman without differentiation. He (swt) says:

"Kuma ku tuntube su a cikin al'amari" [Al-Imran: 159] Kuma Ya ce (SWT):

“And consult them in the affair” [Al- Imran: 159] And He (swt) said:

"Waɗanda al'amuransu ke tafiya bisa shawara tsakaninsu" [Ash-Shura: 38] Wannan nassi ne gabaɗaya wanda ya haɗa da namiji da mace. Umarni da kyautatawa (Amr bil al-ma'ruf) da hana mummuna (Nahi 'an al-munkar) wajibi ne ga namiji da mace daidai wa daida. Ya ce (SWT):

“And who (conduct) their affairs by mutual consultation” [Ash- Shura: 38] This is a general text which includes the man and the woman. The order to command good (Amr bil al-ma'ruf) and forbid the evil (Nahi 'an al-munkar) is equally obligatory upon the man and the woman. He (swt) said:

“Kuma a cikinku a samu wata jama'a masu kira zuwa ga dukkan abin alheri (Musulunci), masu umurni da al-Ma'ruf (abin kyau) kuma masu hani daga al-Munkar (mugunta)” [Al-Imran: 104]. Annabi ﷺ ya ce: “Duk wanda ya ga munkari a cikinku, to ya canza shi”. Wannan nassi ne gabaɗaya wanda ya haɗa da namiji da mace. Saboda haka, lura da masu mulki wajibi ne ga namiji da mace. Shawara (al-nasiha) an wajabta ta ga maza da mata. Lokacin da Annabi ﷺ ya ce: “Addini shi ne bayar da shawara (nasiha)”. An tambaya: “Ga wa, ya Manzon Allah?” Ya amsa: “Ga Allah, da Manzonsa, da shugabannin Musulmi, da Musulmi baki ɗaya”. Ba ya takaita bayar da shawara ga namiji kaɗai ba. Bugu da ƙari, Musulmi yana da 'yancin bayar da shawara ga shugabannin Musulmi da jama'a baki ɗaya, ko wanda ya gabatar da ra'ayin namiji ne ko mace. Tun da mata suna tattaunawa da Manzon ﷺ suna yi masa tambayoyi, wannan yana nufin mace tana da 'yancin tattaunawa da Khalifa da yi masa tambayoyi. An ruwaito cewa Manzon ﷺ bayan ya yi wa maza wa'azi a ranar Idi, ya wuce har ya zo wurin mata, inda ya yi musu wa'azi, ya yi musu gargaɗi, ya ce: “Ku bayar da sadaka, domin lallai mafi yawanku mai ƙonewa ce ta wuta”. Nan take sai wata mace baƙar fata daga cikin taron mata ta tashi ta ce: “Me ya sa haka, ya Manzon Allah?” Wannan ya nuna cewa mace tana tattaunawa da Manzon ﷺ kuma tana yi masa tambaya idan ya faɗi wani abu da ya shafe su. Haka kuma labarin Khawla 'yar Tha'laba, lokacin da ta je wurin Manzon ﷺ tana tambayarsa game da batun saki da mijinta ya yi mata ta hanyar Zihar (rantsuwa da cewa ita kamar uwarsa take a gare shi). Ya amsa cewa ba shi da iko ya yi komai, sai ta yi muhawara da shi ﷺ. Labari ne sananne wanda Allah (SWT) ya yi ishara da shi a cikin Alkur'ani. Saboda haka, Ya (SWT) ya ce:

“Let there arise out of you a group of people inviting to all that is good (Islam), commanding al-Ma'ruf (good) and forbidding al-Munkar (evil)” [Al- Imran: 104] And the Prophet (pbuh) said: “Whoever of you sees a munkar let Him change it”. This is a general text which includes the man and the woman. So accounting the rulers is obligatory upon the man and the woman. The giving of advice (Al-nasiha) has been prescribed for men and women. When the Prophet said: “The deen is to give advice (nasiha)”. It was asked “to whom O Messenger of Allah”? He replied “To Allah, his Messenger, to the rulers of the Muslims, and the Muslims at large”. He (pbuh) did not confine the giving of advice to the man. Rather the Muslim has the right to give advice to the leaders of the Muslims and the general public irrespective of whether the one who puts forward the opinion is a man or woman. Since women used to discuss with the Messenger and ask Him questions, this means that a woman has the right to discuss with the Khaleefah and put questions to Him. It has been narrated that the Messenger (pbuh) after preaching to the men on the day of Eid moved on until He came to the women, whom He preached to and admonished and warned saying: “Give charity, for verily most of you are fuel for the hellfire”, whereupon there arose from the middle ladies’ congregation, a darkcheeked woman who said “Why is that, O Messenger of Allah”? This shows that the woman discussed with the Messenger and asked Him when He said something pertaining to them. The story of Khawla bint Tha'laba when she approached the Messenger asking Him about the issue of her husband's divorce of her by way of Zihar (swearing that she is like his mother to Him). He replied that it was not in his power to do anything, so she argued with Him (pbuh). It is a well known story which Allah (swt) has alluded to in the Qur'an. Thus, He (swt) said:

"Lalle Allah ya ji maganar wadda take jayayya da kai (ya Muhammad) game da mijinta, kuma take kai koke ga Allah. Allah yana jin muhawarar ku duka biyu" [Al-Mujadilah: 1] Wannan a fili yake nuna cewa mata sun yi tattaunawa da Manzon Allah ﷺ. Babu buƙatar a ƙara cewa game da halaccin mace ta gabatar da ra'ayinta a kowane al'amari da tattaunawa a kansa. Babu wanda yake shakkar wannan batu, kuma saboda haka an samu ijma'i a kan wannan mas'ala. Amma game da halaccin mace ta wakilta duk wanda ta so domin ta bayyana ra'ayinta, ko kuma a wakilta ta bayyana ra'ayi ga wanda ta so, babu buƙatar a ƙara cewa game da halaccinsa, domin mace tana iya wakilta a cikin aure, sayarwa, haya da sauransu, kuma wasu na iya wakilta gare ta a cikin waɗannan abubuwa. Wannan wakilci ba a takaita shi ga wasu abubuwa ba tare da wasu ba, a'a, yana cikin dukkan abubuwa, wanda ya haɗa da bayyana ra'ayi. Saboda haka, halal ne mace ta wakilta duk wanda ta so ya bayyana ra'ayi, ko kuma a wakilta ta da kanta ta bayyana ra'ayi ga wanda ta so.

“Indeed Allah has heard the statement of her that disputes with you (Oh Muhammad) concerning her husband, and complains to Allah. Allah hears the argument between you both” [Al- Mujadilah: 1] This unambiguously shows that women discussed with the Messenger. Nothing more needs to be said about the permissibility of the woman in presenting her view in every matter and discussing it. No one doubts this matter and accordingly an (consensus) has taken place on this issue. As for the woman being allowed to delegate to anyone she wishes to air her opinion or that she can be delegated to express an opinion for whom she wishes. Nothing more really needs to be said about its permissibility since the woman can delegate in marriage, selling and renting etc, and others can delegate to her in these things. This delegation is not specific to some things to the exclusion of others but it is general to all things which includes expressing an opinion. Therefore, it is allowed for the woman to delegate to anyone she wishes to express an opinion or she herself can be delegated to, to express an opinion for whom she wishes.

Tun da Majlis al-Ummah majalisi ne na bayyana ra'ayoyi, kuma membobinsa suna wakiltar wasu wajen bayyana ra'ayoyi, to ya halatta mace ta zabi kuma a zabe ta a Majlis al-Ummah, watau tana da 'yancin wakiltar wasu da kuma wakilta wasu su bayyana ra'ayoyi. Haka kuma, a shekara ta goma sha uku ta Annabta, wato shekarar da Annabi ﷺ ya yi Hijira, mutum saba'in da uku da mata biyu (daga cikin Ansar) suka tarye shi ﷺ. Matan biyu su ne Umm 'Umara bint Ka'b, daya daga cikin matan Banu Mazin, da Asma bint 'Amr b. 'Addi, wacce ta kasance daga cikin matan Banu Salama. Manzo ﷺ ya shirya haduwa da su a al-'Aqaba. Sai suka tafi a tsakiyar dare. Dukansu suka hau dutsen, har da matan biyu. Manzon Allah ﷺ ya ce musu: "Ina karbar alkawari daga gare ku cewa za ku kare ni kamar yadda za ku kare matanku da 'ya'yanku." Alkawarinsu shi ne su ce: "Mun yi mubaya'a (Bay'a) cewa za mu ji kuma mu yi biyayya, cikin sauki ko wahala, ko muna so ko ba mu so ba. Kuma cewa za mu fadi gaskiya duk inda muke, ba za mu ji tsoron zargin kowa ba saboda Allah (SWT)." Wannan mubaya'a ce ta siyasa, kuma tunda an halatta wa mace ta bayar da mubaya'ar siyasa, to ya halatta ta zabi kuma a zabe ta, domin mubaya'a da zabe suna cikin batu guda: wato zabar shugaba da biyayya gare shi. Hujjar cewa mubaya'a da zabe suna cikin batu guda ita ce, idan Khalifa bai samu mubaya'a ba, to ba zai iya zama Khalifa bisa doka ba. Abin da ke sa shi Khalifa shi ne mubaya'a (Bay'a). Saboda haka hakikanin mubaya'a shi ne zabar Khalifa, da kuma rantsuwar ji da biyayya gare shi. Ba gaskiya ba ne a ce mubaya'a rantsuwar ji da biyayya ce kawai, domin wannan kawai ya shafi wadanda suka yi mubaya'a bayan nadin Khalifa. Amma mubaya'a ta farko, don zabe ce, sannan rantsuwar ji da biyayya ga Khalifa ta biyo baya. Ana sharadi cewa irin wannan alkawari ya dogara ne akan yarda, domin rantsuwar yarda ce. Saboda haka, bai'a da zabe duka abu ɗaya ne. Zaben wanda zai wakilci mace a ra'ayi a Majlis al-Ummah ya tabbata ta hanyar mafi girman dalili (Min bab awla). Domin idan an halatta mata ta zaɓi Khaleefah, wanda yake shugabancin matsayin mulki mafi girma, to ta hanyar mafi girman dalili an halatta mata ta zaɓi wanda yake da ƙaramin matsayi. Saboda haka, ya bayyana a fili cewa zaben mace ga mambobin Majlis al-Ummah an halatta shi ta Shari'ah.

Since the Majlis al-Ummah is an assembly for the airing of opinions and its members represent others in expressing opinions, it is permitted for the woman to elect and be elected in the Majlis al-Ummah, i.e. she has the right to represent others and delegate others to express opinions. Furthermore, in the thirteenth year of the Prophethood, i.e. the year in which the Prophet (pbuh) made the Hijra, He (pbuh) was met by seventy three men and two women (of the Ansar). The two women were Umm 'Umara bint Kalb, one of the women of Bani Mazin and Asma bint 'Amr b. 'Addi who was one of the women from Bani Salama. The Messenger arranged to meet them at al- 'Aqaba. So they went in the middle of the night. All of them climbed the mountain including the two women. The Messenger (pbuh) told them: “I take a pledge from you that you protect me as you would protect your women and children.” Their pledge was that they should say ‘We made the pledge (Bay’a) that we would hear and obey, in ease or difficulty, whether we liked or disliked it. And that we should say the truth wherever we may be, we should not fear, for the sake of Allah (swt), the blame of anyone. This is a political pledge and since the woman is allowed to give a political pledge then it is allowed for her to elect and be elected, because the pledge and election are of the same issue: which is, the selection of a ruler and obedience to Him. The evidence to say that the Bay’a and the election are of the same issue, is that if the Khaleefah does not receive a pledge then He cannot lawfully become Khaleefah. What makes Him Khaleefah is the pledge (Bay’a). Therefore its reality is that of electing a Khaleefah, and as an oath to hear and obey Him. It is not true to say that the Bay’a is an oath to hear and obey only, since this only applies to those who have given the pledge after the appointment of the Khaleefah. However, the initial Bay’a, is for election and then an oath to hear and obey the Khaleefah. It is stipulated that such a pledge is based on consent because it is an oath of consent. Therefore, the Bay’a and election are of the same issue. The election of someone who will represent the woman in an opinion in the Majlis al-Ummah is established by way of greater reason (Min bab awla). Since, if she is allowed to elect the Khaleefah, and He presides over the highest position of ruling, then by greater reason she is allowed to elect someone of lesser position. Therefore, it becomes clear that the woman's electing of members of the Majlis al-Ummah is permitted by the Shari’ah.

Wannan yana cikin abin da ake fahimta daga alkawarin Aqabah na biyu, cewa mace tana da izinin zaɓar wasu a cikin Majlis al-Ummah. Game da abin da yake nunawa cewa wasu za su iya zaɓar ta a matsayin memba a cikin Majlis al-Ummah, Manzon Allah ﷺ, bayan kammala alkawarin, ya ce wa dukkan maza da mata: "Ku fitar da daga cikinku sarakuna goma sha biyu (Naqibs) waɗanda za su ɗauki nauyin mutanensu har da kansu." Wannan umarni ne daga Manzon Allah ﷺ zuwa ga dukkan mutane, da su zaɓi daga cikin mutanen da suke wurin. Yana da ma'ana gama gari; Manzon Allah ﷺ bai ambaci maza musamman ba. Bai kuma keɓe mata ba, ko daga cikin waɗanda ke zaɓe, ko daga cikin waɗanda ake zaɓa. Ma'anar gama gari ta nassi ana aiwatar da ita bisa gamammen ma'anarta muddin babu dalilin takaita ta. Tun da Manzon Allah ﷺ bai takaita ba, to umarninsa ya shafi dukkan maza da mata ba tare da bambanci ba, ko suna cikin zaɓe ko suna cikin waɗanda ake zaɓa.

This is in terms of the indication from the second pledge of 'Aqabah, that the woman is allowed to elect others in the Majlis al-Ummah. As for its indication that others can elect her as a member of the Majlis al-Ummah, the Messenger (pbuh), after the completion of the pledge, told all the men and women “Bring forth from amongst you twelve chiefs (Naqibs) who will be responsible for their people including themselves”. This is an order of the Prophet (pbuh), to all the people, to elect from the people present. It is general, the Messenger did not specifically mention the men. Neither did He exclude the women, either from those that were electing, or from those that were being elected. The general import of a text is applied in its generality as long as there is no evidence of specification. Since the Prophet (pbuh) did not specify, then his order is inclusive of all men and women without distinction, whether they are in the process of electing or are being elected.

Saboda haka, halascin cewa mace za ta kasance memba a Majlis al-Ummah, kuma a ba ta damar zabar mambobinsa, ana tabbatar da shi ta fuskar cewa ita wakiliya ce ga wasu a ra'ayinsu, ko kuma ita da kanta tana wakilta wasu su bayyana ra'ayi. Haka kuma hadisin alkawarin 'Aqabah na biyu ya tabbatar da hakan.

Therefore, the permissibility of the woman being a member of the Majlis al-Ummah and being allowed to elect its members is proven from the angle of her being a representative of others in their opinion, or herself delegating others to air an opinion. It is also established by the Hadith of the second pledge of 'Aqabah.

Babu wanda ya yi shakka cewa shawara (Shura) haƙƙi ne na namiji da mace, kuma yin lissafi ga mai mulki wajibi ne a kan namiji da mace, kuma umurni da kyakkyawa (Ma'ruf) da hana mummuna (Munkar) wajibi ne a kan namiji da mace. An shar'anta nasiha (Nasiha) ga maza da mata, kuma wakiltar ra'ayoyin mutane (Wakala) halal ne ga namiji da mace. Mace tana da haƙƙin riƙe wannan ra'ayi da bayyana shi. Babu bambanci ko wannan ra'ayi na siyasa ne, ko na doka, ko kowane irin ra'ayi. Tun da ayyukan Majlis al-Ummah an takaita su ga shawara (Shura), yin lissafi ga mai mulki, umurni da kyakkyawa (Ma'ruf) da hana mummuna (Munkar), da nasiha (Nasiha) ga Imamai na Musulmi, waɗanda duka suna da alaƙa da ra'ayoyi kuma ba su ƙunshi hukunci ba, to wannan yana buƙatar kada a sami shakka game da halaccin mace ta zama memba a Majlis al-Ummah ko game da halaccin mace ta zaɓi memba a Majlis al-Ummah. Duk da haka, wasu sun yi shakka game da halaccin zaɓen mace na membobi a Majlis al-Ummah saboda Bay'a ana ɗaukarta rantsuwar ji da biyayya, ba don zaɓe ba. Don haka ba su sami wata hujja a cikinta ta zaɓe ba. Sai dai tunda an tabbatar da cewa Majlis al-Ummah domin bayyana ra'ayoyi ne kawai, kuma mace tana da haƙƙin wakiltar duk wanda ta so ya gabatar da ra'ayinta, to bai kamata a sami shakka game da halaccin mace ta zaɓi membobin Majlis al-Ummah ba. Bugu da ƙari, bay'a da farko rantsuwar yarda ce, saboda haka ana ɗaukarta zaɓen Khaleefah ta waɗanda suka yi kwangila, ba kawai kwangilar biyayya ba. Don haka rantsuwar yarda da zaɓe suna cikin batu ɗaya, wato zaɓen Khaleefah. Saboda haka mace tana da haƙƙin zaɓe da kuma zaɓar mai mulki, kamar yadda Hadisin sananne na Bay'ar mata (Bay'at al-Nisa) ya nuna. Don haka, ta hanyar dalili mafi girma, ya halatta ta zaɓi mambobin Majlis al-Ummah. Haka nan, wasu suna shakkar halaccin mace ta zama memba a Majlis al-Ummah, saboda kamanceceniyarsa da majalisar dokoki, duk da cewa an tabbatar da cewa Majlis al-Ummah ya bambanta da majalisar dokoki. Majlis al-Ummah domin bayyana ra'ayoyi ne, alhali majalisar dokoki domin mulki ce. Ɗayan bai yi kama da ɗayan ba. Saboda haka, bai kamata a sami shakka game da halascin mace ta zama memba a Majlis al-Ummah ba, domin duk wata shakka kan ko Majlis al-Ummah daidai yake da Majalisar Dokoki an kawar da ita. Don haka ba ya zama wata shakka a kan halaccin mace ta zama memba a Majlis al-Ummah da zaɓen mambobinsa, sai dai ga mafi taurin kai.

No one doubts that consultation (Shura) is a right of the man and the woman and that accounting the ruler is obligatory upon the man and the woman and that commanding the good (Ma'ruf) and forbidding the evil (Munkar) is compulsory upon the man and the woman. The advice (Nasiha) has been legislated for men and women, and the representation of people's views (Wakala) is permitted for the man and the woman. The woman has the right to hold and air this opinion. There is no difference whether this opinion is political, legislative or any other type of opinion. Since the activities of the Majlis al-Ummah are confined to consultation (Shura), accounting the ruler, commanding the good (Ma'ruf) and forbidding the evil (Munkar) and advice (Nasiha) to Imams of the Muslims, all of which relate to opinions and does not involve ruling. Then, this demands that there should be no doubt about the permissibility of the woman being a member of the Majlis al-Ummah or about the permissibility of the woman electing a member of the Majlis al- Ummah. Despite this some doubted the permissibility of her electing members in the Majlis al-Ummah because the Bay’a is considered an oath of hearing and obedience and not for the purpose of election. Hence, they did not find in it any evidence for election. However, since it has been established that the Majlis al-Ummah is only for the purpose of airing opinions and that the woman has the right to delegate whoever she wishes to present her opinion, then there should be no doubt over the permissibility of the woman electing members of the Majlis al-Ummah. Besides, the pledge initially is an oath of consent, and thus is considered an election of the Khaleefah by the contracting parties and not only a contract of obedience. Therefore, the oath of consent and the election are of the same issue, which is the selection of the Khaleefah. So the woman has the right to elect and select the ruler as the established Hadith of the Bay’a of the women (Bay’at al-Nisa) indicates. Hence, by greater reason, it is allowed for her to elect the members of the Majlis al-Ummah. Also, some doubt the legality of the woman being a member of the Majlis al-Ummah, because of its similarity with parliament even though it has been established that the Majlis al-Ummah is different to parliament. The Majlis al-Ummah is for the purpose of airing opinions whereas the parliament is for ruling. One does not resemble the other. Therefore, there should be no doubt as to the admissibility of the woman being a member of the Majlis al-Ummah because any doubt over whether the Majlis al-Ummah is equivalent to Parliament has been removed. Thus no doubt remains over the permissibility of the woman to be a member of the Majlis al Ummah and to elect the members of the Majlis al Ummah except for the most stubborn.