Setiap anggota Majlis Ummah berhak untuk bercakap dan menyuarakan pendapatnya mengikut kehendaknya tanpa sebarang tekanan, selagi ia berada dalam had yang dibenarkan oleh Shara. Anggota tersebut akan menjadi wakil kaum Muslimin dalam hal menyuarakan pendapat dan dalam hal membuat muhasabah. Tugasnya ialah meneliti dengan teliti aktiviti Khalifah atau mana-mana pemerintah dalam Negara atau mana-mana penjawat awam dalam mana-mana jabatan dan pejabat Negara, serta menuntut pertanggungjawaban daripada kesemua mereka, memberikan nasihat, menyuarakan pendapat, mengemukakan cadangan, memasuki perdebatan bersama mereka, dan membantah segala perbuatan salah yang dilakukan oleh Negara. Dia akan melakukan semua ini bagi pihak kaum Muslimin yang diwajibkan untuk menyeru kepada kebaikan dan melarang kemungkaran, serta menuntut pemerintah supaya bertanggungjawab.

Every member of the Council of the Ummah has the right to speak and voice an opinion as he wishes without any pressure as long as it is within the limits allowed by Shara. The member would be a representative of the Muslims in terms of voicing opinions and in accounting. His job would be to study closely the activities of the Khalifah or any ruler in the State or any civil servant in any of the State’s departments and offices and hold all them accountable, giving them advice, voicing opinions, presenting suggestions, entering with them into debates, and with objecting to all of 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, .

memberi mereka nasihat dan cadangan, kerana ini adalah kewajipan mereka terhadap kaum Muslimin. Allah (SWT) berfirman: .

giving them advice and suggestions, because this is their duty upon the Muslims. Allah (S.W.T) says: .

"Kamu adalah umat terbaik yang dilahirkan untuk manusia, menyuruh kepada yang makruf dan mencegah dari yang mungkar" .. [3:110].

"You are the best of peoples, evolved for mankind, enjoining what is right and forbidding what is wrong". .. [3:110].

Dan Dia (S.W.T) berfirman:

And He (S.W.T) says: .

"Mereka itu ialah orang-orang yang, jika Kami menempatkan mereka di muka bumi, mereka mendirikan solat, menunaikan zakat, menyuruh kepada yang makruf dan melarang daripada yang mungkar." .. [22:41].

"They are those who, if we establish them in the land, establish regular prayers and give zakat, enjoin the right and forbid the wrong". .. [22:41].

Allah (SWT) juga berfirman: .

Allah (S.W.T) also says: .

"Dan hendaklah ada di antara kamu segolongan umat yang menyeru kepada kebaikan, menyuruh kepada yang makruf dan mencegah dari yang mungkar." .. [3:104].

"And let there arise from amongst you a band of people inviting to all that is good, enjoins what is right and forbidding what is wrong". .. [3:104].

Banyak hadis telah diriwayatkan yang menunjukkan kewajipan menyeru kepada yang makruf dan mencegah yang mungkar, seperti sabda Nabi Muhammad ﷺ:

Many Ahadith have been reported that indicate the obligation of enjoining the Maaroof and forbidding the Munkar, such as Prophet Muhammad’s (PBUH) saying: .

"Demi Yang memegang jiwaku, kamu mesti menyuruh kepada yang makruf dan mencegah yang mungkar, atau Allah akan menimpakan ke atas kamu azab daripada-Nya, kemudian kamu berdoa kepada-Nya dan doamu tidak akan dimakbulkan," diriwayatkan oleh Ahmad daripada Hudhayfah. [Abu Dawud, Sunan, #4336] Dan beliau ﷺ juga bersabda:

"By He Who owns my soul, you must enjoin the Ma’roof and forbid the Munkar, or Allah may inflict upon you a punishment from Him, you would then supplicate Him and your supplication would go unanswered", as narrated by Ahmad on the authority of Hudhayfah. [Abu Dawud, Sunan, #4336] He (PBUH) also said: .

"Sesiapa di antara kamu yang melihat suatu kemungkaran, hendaklah dia mengubahnya dengan tangannya; jika dia tidak mampu, maka hendaklah dia mengubahnya dengan lidahnya; dan jika dia tidak mampu, maka dengan hatinya, dan itulah selemah-lemah iman," diriwayatkan oleh Muslim daripada Abu Sa'id [Sahih, #175]. Ayat-ayat dan hadis-hadis ini memerintahkan kaum Muslimin untuk menyuruh kepada yang makruf dan mencegah yang mungkar. Menuntut pertanggungjawaban para pemerintah termasuk dalam menyuruh kepada yang makruf dan mencegah yang mungkar. Malah, sebahagian hadis secara khusus memerintahkan agar para pemerintah dituntut pertanggungjawaban, dan ini menunjukkan betapa pentingnya kewajipan tersebut. Umm 'Atiyyah meriwayatkan daripada Abu Sa'id bahawa Rasulullah ﷺ bersabda: "Jihad yang paling utama ialah kata-kata yang benar di hadapan pemerintah yang zalim." [Abu Dawud, Sunan, #4344] Ini ialah nas tentang menegur pemerintah dan kewajipan menyampaikan kata-kata yang benar di hadapannya, yang dianggap sebagai bentuk jihad yang paling utama. Rasulullah ﷺ menganjurkan jihad jenis ini dan menjadikannya sangat dituntut walaupun ia membawa kepada kehilangan nyawa, sebagaimana disebut dalam hadis yang sahih, baginda ﷺ bersabda: .

"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 [Sahih, #175]. These verses and Ahadith command the Muslims to enjoin the Maaroof and forbid the Munkar. Holding the rulers accountable is part of enjoining the Maaroof and forbidding 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." [Abu Dawud, Sunan, #4344] 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, He (PBUH) said: .

"Penghulu segala syuhada ialah Hamzah, dan seorang lelaki yang bangkit menghadapi penguasa yang zalim untuk menasihatinya, lalu dibunuh." [Al-Mundhiry, al-Targhib wa’l-Tarhib, jilid 3, hlm. 229].

"The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advise him, and was killed." [Al-Mundhiry, al-Targhib wa’l-Tarhib, vol.3, p.229]. .

Apabila para Sahabah, semoga Allah meredai mereka, membantah keras Rasulullah ﷺ mengenai perjanjian damai Hudaybiyah, baginda tidak menegur mereka kerana bantahan mereka; sebaliknya baginda menolak pandangan mereka dan meneruskan perjanjian damai tersebut. Ini kerana tindakan baginda merupakan wahyu daripada Allah (SWT); dalam keadaan sedemikian, pandangan manusia tidak mempunyai nilai. Teguran baginda kepada mereka ialah kerana mereka tidak mentaati baginda ketika baginda memerintahkan mereka menyembelih unta-unta yang dikorbankan, mencukur kepala mereka, dan membatalkan ihram mereka. Begitu juga, Rasulullah ﷺ tidak menegur al-Habbab bin al-Mundhir dalam peperangan Badar apabila beliau tidak bersetuju dengan tempat perkhemahan yang dipilih baginda, sebaliknya baginda mengikuti pandangannya.

When the Sahabah, May Allah be pleased with them, strongly opposed the Messenger of Allah (PBUH) regarding the Hudaybiyah peace treaty, he did not censure them over their opposition; he rather rejected their view and concluded the peace treaty. This is because his action was revelation from Allah (S.W.T); where there is no weight to the view of the people in such case. His rebuke to them was because they did not obey him when he ordered them to slaughter the consecrated camels, and to shave their heads, and break off their consecration. Also the Messenger of Allah (PBUH) did not rebuke al-Habab b. Mundhir in the battle of Badr when he disagreed with the location he camped in, rather he followed his opinion. .

Rasulullah ﷺ juga menerima pendapat majoriti yang mencadangkan agar mereka menghadapi Quraisy di luar Madinah, walaupun baginda sebenarnya melihat sebaliknya. Dalam setiap peristiwa seperti itu, Rasulullah ﷺ akan mendengar bantahan mereka dan menjawab mereka kembali.

The Messenger (PBUH) also went along with the opinion of the majority who suggested that they should confront Quraish outside Medina, despite the fact that He (PBUH) saw otherwise. In all such events, the Messenger (PBUH) used to listen to their objection and answer them back. .

Para Sahabah (ra) juga pernah menegur Khulafa' Rashidin (ra) selepas Rasulullah (PBUH); dan mereka tidak mencela teguran itu. Mereka pernah mempersoalkan 'Umar ketika beliau sedang berdiri di atas mimbar kerana cara beliau membahagikan kain Yaman. Seorang wanita mencabar beliau kerana beliau melarang penambahan mas kahwin; dan para Sahabah juga membantah keengganannya untuk membahagikan tanah 'Iraq selepas ia ditakluki, lalu menegur beliau. Bilal dan Al-Zubayr bersikap keras dalam bantahan mereka terhadapnya. Beliau biasa berdebat dengan mereka dan berunding dengan Sahabah yang lain sehinggalah beliau berjaya meyakinkan mereka akan pendapatnya.

The Sahabah (ra) had also taken their Khulafaa' Rashidun (ra) after the Messenger (PBUH) to task; and they did not rebuke them. They had held ‘‘Umar accountable while he was standing on the pulpit because of the way he divided the Yemeni cloaks. A woman challenged him because he forbade the increase of the dowries; and the Sahabah also objected to his refusal to divide the lands of ‘Iraq after its conquest and took him to task. Bilal and Al-Zubayr were harsh in their objection to him. He used to debate with them and consult other Sahabah until he convinced them of his opinion..

Oleh itu, mana-mana ahli Majlis Ummah, sebagai wakil orang Islam secara umum, berhak bercakap dalam Majlis mengikut kehendaknya, dan menyuarakan pendapatnya sebagaimana yang dia mahu, tanpa sebarang halangan atau tekanan. Dia berhak untuk menuntut akauntabiliti daripada Khalifah, begitu juga daripada Mu'awin, Wali dan mana-mana penjawat awam. Mereka wajib menjawab kepadanya selagi dia mematuhi hukum-hakam syara' dalam proses menuntut akauntabiliti dan menyuarakan pendapatnya.

Therefore, 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 Khalifah accountable, as well as the Mu’awin, the Wali and any civil servant. They are obliged to answer him as long as he is abiding by the rules of shara in the process of accounting and voicing his opinion. .

Ahli-ahli bukan Islam dalam majlis Ummah juga mempunyai hak untuk menyuarakan pendapat mereka mengenai sebarang penindasan yang mungkin menimpa mereka daripada pemerintah, tanpa dihalang atau berasa terhalang selagi mereka kekal dalam batas syariat ketika menyuarakan pendapat mereka.

The non-Muslim members of the council of the Ummah also have the right in voicing their opinion regarding any oppression that might fall upon them from the rulers, without being prevented or feeling impeded as long as they remained within the bounds of shara in voicing their opinions.