Inaruhusiwa kwa mwanamke kuteuliwa katika utumishi wa umma na nyadhifa za mahakama, isipokuwa Mahakama ya Madhulumu. Anaweza kuwachagua wajumbe wa baraza la Ummah, na yeye mwenyewe kuwa mjumbe wa baraza hilo. Pia anaweza kushiriki katika uchaguzi wa Mkuu wa Dola na katika kumpa kiapo cha utii.

It is permitted for a woman to be appointed in civil service and positions in the judiciary apart from the Court of Injustices. She can elect members of the Ummah’s council, and be a member herself, and she can participate in the election of the Head of State and in giving him the pledge of allegiance.

Ushahidi wa makala hii ni ushahidi wa ajira, kwa kuwa mtumishi wa serikali na hakimu ni waajiriwa. Ushahidi wa ajira ni wa jumla na usio na kikomo. Imepokewa kuwa Mtume ﷺ alisema.

The evidence for the article is the evidence for employment, since the civil servant and judge are employees. The evidence for employment is general and unrestricted. It is narrated that the Prophet said.

» أَعْطُوا الأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يَجِفَّ عَرَقُه « . "Mpeni mfanyakazi ujira wake kabla jasho lake halijakauka" (ameripotiwa na Ibn Maja kutoka kwa Abdullah bin Umar). Neno "mfanyakazi" hapa ni la jumla, linajumuisha wanawake na wanaume. Vilevile, Al-Bukhari ameripoti kutoka kwa Abu Huraira kwamba Mtume ﷺ alisema.

.» أَعْطُوا الأَجِيرَ أَجْرَهُ قَ بْلَ أَنْ يَجِفَّ عَرَقُه « . “Give the employee his wages before his sweat dries” (reported by Ibn Maja from Abdullah Bin Umar). The word “employee” here is general and encompasses both women and men. In the same vein, Al-Bukhari reported from Abu Huraira that the Prophet said.

. وَرَجُلٌ اسْ تَأْجَرَ أَجِيرًا فَاسْ تَ وْفَى « : إلى أن قال » ثَلاثَةٌ أَنَا خَصْمُهُمْ ي وَْمَ الْقِيَامَةِ « » مِنْهُ وَلَمْ ي عُْطِ أَجْرَه .

. وَرَجُلٌ اسْ تَأْجَرَ أَجِيرًا فَاسْ تَ وْفَى « : إلى أن قال » ثَلاثَةٌ أَنَا خَصْمُهُمْ ي وَْمَ الْقِيَامَةِ « » مِنْهُ وَلَمْ ي عُْطِ أَجْرَه .

"Nitakuwa dhidi ya watatu siku ya Kiyama," mpaka akasema, "na mtu anayemwajiri mfanyakazi, akamaliza kazi yote kutoka kwake, lakini hamlipi ujira wake." Neno mfanyakazi halina kikomo na linajumuisha wanawake na wanaume. Ajira inafafanuliwa kuwa "mkataba unaohusu kubadilishana huduma kwa malipo." Kazi katika idara za serikali na mahakama ni huduma inayofanywa kwa msingi wa mkataba kati ya Serikali na mtumishi wa umma, kwa malipo yanayotolewa kwa mshahara. Umar bin Al-Khattab (ra) alimteua Al-Shifa, ambaye alikuwa mwanamke kutoka kabila lake, kuwa hakimu katika soko (hisbah) mjini Madina. Hata hivyo, si ruhusa kwa mwanamke kuwa hakimu wa mahakama ya Madhalim, wala kuwa mkuu wa mahakama ya Madhalim, kwa kuwa hiyo inachukuliwa kuwa nafasi ya utawala.

“I will be against three on the Day of Judgement” until he said “and a man who employs an laborer, and gets the full work done by him, but does not pay him his wages.”; the word employee is unrestricted and encompasses both women and men. The definition of employment is “a contract upon an exchange of a service for remuneration” and the work in government departments and judiciary is a service, undertaken upon a contract between the State and the civil servant in exchange for remuneration, which is the salary. Umar b. Al- Khattab (ra) appointed Al-Shifa, who was a woman from his tribe, as a judge in the market place (hisbah) in Madinah, though it is not permitted for a woman to be a judge of the Madhalim court and nor to be the chief judge responsible for the Madhalim judiciary, since that is considered a ruling position.

Kuhusu baraza la Ummah linalohusika na ushauri na uwajibikaji, ushauri (Shura) umethibitishwa kwa dalili ya jumla.

As for the Ummah council which is for consultation and accounting, consultation (Shura) is confirmed by a general evidence.

"Na washauri katika jambo hilo" (TMQ 3:159),

“And consult them in the matter” (TMQ 3:159),

“Na mambo yao ni shauri baina yao” (TMQ 42:38), na Mtume ﷺ alipoona kwamba Waislamu walikataa kunyoa na kukata nywele zao, alienda kwa Umm Salamah na kumwambia.

“And whose affair is [determined by] consultation among themselves” (TMQ 42:38), and when the Messenger (saw) saw that the Muslims refused to shave and cut their hair, he went to Umm Salamah and said to her.

.» لَقَدْ هَلَكَ الْمُسْلِمُونَ « .

.» لَقَدْ هَلَكَ الْمُسْلِمُونَ « .

“Waislamu wameangamizwa” kama alivyoripoti Al-Bukhari kutoka kwa Al-Mawar Bin Makhzama, naye akamweleza kilichotokea, hivyo akamwambia: “Nyoa kichwa chako, hawatakupinga.” Basi akafuata ushauri wake, na matokeo yake Waislamu wakanyoa na kukata nywele zao. Kisha akamwambia: “Ondokeni nao haraka,” naye akafuata ushauri wake. Basi alichukua maoni ya mwanamke, jambo linaloonyesha kwamba alichukua maoni yake katika suala lolote, liwe la kisiasa au lingine. Mjumbe wa baraza la Shura ni wakala tu wa kuwakilisha maoni, na inaruhusiwa mwanamke kuteuliwa kuwa wakala kwa njia ile ile ya mwanaume, kutokana na ujumla wa dalili. Suala la uwajibikaji ni hivyo hivyo, kwa kuwa maandiko kuhusu kuamrisha mema na kukataza maovu ni ya jumla, yakiwahusu wanaume na wanawake. Muslim ameripoti kutoka kwa Umm Salama kwamba Mjumbe wa Allah ﷺ alisema.

“The Muslims are destroyed” as reported by Al-Bukhari from Al-Mawar Bin Makhzama, and he told her what had happened, so she said to him “Shave your head, they will not differ from you”, so he followed her advice and as a result the Muslims shaved and cut their hair. Then she said to him “Set off with them quickly”, and so he took her advice. So he took the opinion of a woman, which indicates that he took her opinion in any issue whether politics or otherwise. The member of the Shura council is simply a proxy to represent opinion, and it is permitted for a woman to be appointed as a proxy in the same manner as a man, due to the generality of the evidence. The issue of accounting is the same since the texts regarding enjoining the good and forbidding the evil are general, encompassing both men and women – Muslim reported from Umm Salama that the Messenger of Allah (saw) said.

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَالَ: لا مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَالَ: لا مَا صَلَّوْا .

"Kutakuwa na Maamiri, nanyi mtapenda matendo yao mema na mtachukia matendo yao maovu. Yule anayeona matendo yao maovu (na kujaribu kuzuia kurudiwa kwake), ameondolewa lawama, lakini yule anayechukia matendo yao maovu (kwa moyo wake wote, asiweze kuzuia kutokea kwake tena), pia yuko salama. Lakini yule anayekubali matendo yao maovu na kuyaiga, ameangamia kiroho." Watu walimuuliza Nabii ﷺ: "Je, tusipigane nao?" Akajibu: "Hapana, mradi wanaswali." Na neno "kuswali" hapa ni kinaya cha kutawala kwa mujibu wa Uislamu, na hadithi hii ni ya jumla kwa wanaume na wanawake. Hivyo basi, kama wanaume wanavyowajibika kwa watawala, ndivyo na wanawake wanavyowajibika.

“There be Amirs and you will like their good deeds and dislike their bad deeds. One who sees through their bad deeds (and tries to prevent their repetition), is absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined. People asked the Prophet: Shouldn’t we fight against them? He replied: No, as long as they say their prayers” and prayer here is an allusion to ruling by Islam, and the narration is general for both men and women. So just as men account the rulers, so do women.

Kuhusu suala la watu kuwahesabu watawala, Al-Bukhari na Muslim walisimulia kutoka kwa Abu Huraira:

As for the issue of men accounting the rulers, Al-Bukhari and Muslim reported from Abu Huraira:

وَكَفَرَ مَنْ كَفَرَ يمنَ الْعَرَ ي ب، فَ قَالَ ، وَكَانَ أَب وُ بَكْرٍ لَمَّا ت وُُفيَِّ رَسُولُ اللَّيه « أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى :كيْفَ ت قَُاتيلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّيه : عُمَرُ يَ قُولُوا لا إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللهي، لأُقَاتيلَنَّ مَنْ فَ رَّقَ ب يَْنَ الصَّلاةي وَالزَّكَاةي، فَيإنَّ الزَّكَاةَ حَقُّ الْمَايل، وَاللهي، لَوْ مَنَ عُويني عَنَاقًا كَانُوا ي ؤَُدُّون هََا إيلَى رَسُويل اللهي لَقَاتَ لْ تُ هُمْ عَلَى مَ نْعيهَا. قَالَ عُمَرُ : ف وَاللهي، مَا هُوَ إيلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَيبي بَكْرٍ » ، فَ عَرَفْتُ أَنَّهُ الَْْقُّ .

وَكَفَرَ مَنْ كَفَرَ يمنَ الْعَرَ ي ب، فَ قَالَ ، وَكَانَ أَب وُ بَكْرٍ لَمَّا ت وُُفيَِّ رَسُولُ اللَّيه « أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى :كيْفَ ت قَُاتيلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّيه : عُمَرُ يَ قُولُوا لا إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللهي، لأُقَاتيلَنَّ مَنْ فَ رَّقَ ب يَْنَ الصَّلاةي وَالزَّكَاةي، فَيإنَّ الزَّكَاةَ حَقُّ الْمَايل، وَاللهي، لَوْ مَنَ عُويني عَنَاقًا كَانُوا ي ؤَُدُّون هََا إيلَى رَسُويل اللهي لَقَاتَ لْ تُ هُمْ عَلَى مَ نْعيهَا. قَالَ عُمَرُ : ف وَاللهي، مَا هُوَ إيلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَيبي بَكْرٍ » ، فَ عَرَفْتُ أَنَّهُ الَْْقُّ .

“Mtume wa Allah ﷺ alipofariki na Abu Bakr akashika madaraka, na baadhi ya Waarabu wa jangwani wakakufuru, Umar alisema: Vipi tutapigana na watu wakati Mtume wa Allah ﷺ alisema: Nimeamrishwa kupigana na watu mpaka waseme La ilaha illa Allah (swt), na atakayesema hivyo, basi mali yake na damu yake vinalindwa isipokuwa kwa haki yake, na hesabu yake iko kwa Allah (swt). Hivyo Abu Bakr akasema: Naapa kwa Allah (swt), nitapigana na yeyote atakayetofautisha kati ya sala na Zakat, kwa kuwa Zakat ni haki ya mali. Naapa kwa Allah (swt), kama wataninyima mwana-mbuzi mmoja mchanga ambaye walikuwa wakimpa Mtume wa Allah ﷺ, nitapigana nao kwa sababu ya kukataa kwao. Umar akasema: Naapa kwa Allah (swt), hakuwa yeyote isipokuwa kwamba Allah (swt) alikuwa amefungua moyo wa Abu Bakr (kwa ufahamu), hivyo nikatambua kwamba ndiyo haki.” Kuhusu wanawake kumhoji mtawala, imetajwa na Al-Qurtubi katika Tafsir yake, Al-Amidi katika Al-Ihkam na Al-Ghazali katika Al-Mustasfa, kwamba mwanamke alimhoji Umar (ra) alipokataza watu kutoa mahari zaidi ya dirham mia nne. Alimwambia: Huna haki ya kufanya hivi, Umar. Je, hujasikia maneno ya Allah (swt)?

“When the Messenger of Allah (saw) died and Abu Bakr took office, and those from the Bedouins disbelieved, Umar said: How can we fight people and the Messenger of Allah (saw) said: I have been ordered to fight the people until they say La ilaha illa Allah (swt), and whoever does so then their wealth and blood are protected except by its right, and their account is with Allah (swt). So Abu Bakr said: I swear by Allah (swt), I will fight whosoever differentiates between the prayer and the Zakah, since Zakah is the right of the wealth, By Allah (swt), if they deny me a young goat, that they paid to the Messenger of Allah (saw) I will fight them over their denial. Umar said: By Allah (swt), it was only that Allah (swt) had opened the chest of Abu Bakr (to understanding), and so then I realised it was the truth”. As for women accounting the ruler, it is mentioned by Al-Qurtubi in his Tafsir, Al-Amidi in Al-Ihkam and Al-Ghazali in Al-Mustasfa that a woman accounted Umar (ra) when he prohibited people from giving dowry of greater than four hundred dirham. She said to him: You have no right to do this Umar. Have you not heard the words of Allah (swt).

"Na mmoja wenu mmempa rundo la mali, msichukue kutoka humo chochote." (TMQ 4:20) hivyo akasema: Mwanamke yuko sahihi, na Umar amekosea.

“And you have given one of them a great amount [in gifts], do not take [back] from it anything.” (TMQ 4:20) so he said: A woman is correct, and Umar is wrong.

Kuhusu ushiriki wake katika uchaguzi wa Khalifah na kutoa kiapo cha utii kwake, simulizi ya Umm ‘Atiyyah inataja waziwazi jinsi wanawake walivyotoa kiapo cha utii, kama alivyopokea Al-Bukhari kutoka kwa Umm ‘Atiyyah:

With respect to her participation in elections for the Khalifah and giving him the pledge of allegiance, the narration of Umm ‘Atiyyah explicitly mentions how the women gave the pledge of allegiance, reported by Al-Bukhari from Umm ‘Atiyyah:

. فَ قَرَأَ عَلَيْ نَا أَنْ لاَ يُشْرِكْنَ بِاللَّهِ شَ يْئًا وَنَ هَانَا عَنِ النِّ يَاحَ ةِ، بَايَ عْ نَا النَّبِيَّ « »... فَ قَبَضَتِ امْرَأَةٌ مِنَّا يَدَهَا .

. فَ قَرَأَ عَلَيْ نَا أَنْ لاَ يُشْرِكْنَ بِاللَّهِ شَ يْئًا وَنَ هَانَا عَنِ النِّ يَاحَ ةِ، بَايَ عْ نَا النَّبِيَّ « »... فَ قَبَضَتِ امْرَأَةٌ مِنَّا يَدَهَا .

Tulimwapia Mtume ﷺ utii, naye alituambia tusimkufuru Allah (SWT), na alituzuia kulia kwa kuomboleza (juu ya maiti), kwa hiyo mmoja wetu akaiondoa mkono wake.

“We gave the Prophet the pledge of allegiance and he read for us that they should not disbelieve in Allah (swt), and he forbade us from wailing (over the dead), so one of us withdrew her hand”, and the verse.

"Ewe Nabii, wanawake Waumini wanapokujia wakiahidi utiifu kwako." (TMQ 60:12) pia inataja waziwazi ahadi ya utiifu ya mwanamke, na kwa hiyo inaruhusiwa kwake kumchagua Khalifah na kumpa ahadi ya utiifu.

“O Prophet, when the believing women come to you pledging to you.” (TMQ 60:12) is also explicit in mentioning the woman’s pledge of allegiance, and ,therefore, it is permitted for her to elect the Khalifah and give him the pledge of allegiance.