Waislamu wana haki ya kushauriwa na Khalifah, na pia wanapaswa kumhoji watawala kuhusu matendo yao na mienendo yao. Allah (S.W.T) aliwawajibishia Waislamu kuwahoji watawala, na aliwaamuru kwa msisitizo wa wazi kuwahoji na kuwabadilisha iwapo wangekiuka haki za raia, wakashindwa kutekeleza wajibu wao kwao, au kupuuza yoyote kati ya mambo yao, au kuvunja kanuni za Uislamu, au kutawala kwa kanuni nyinginezo zisizo za Allah. Imepokelewa na Muslim kutoka kwa Umm Salamah (ra) kwamba Mtume ﷺ alisema:

The Muslims have the right to be consulted by the Khalifah and they must also account the rulers regarding their actions and practices. Allah (S.W.T) obliged the Muslims to account the rulers, and He commanded them in a decisive way to account them and change them if they transgressed against the rights of the citizens, failed in their duties towards them or neglected any of her affairs, or violated the rules of Islam, or governed by other than the rules of Allah. It was narrated by Muslim from Umm Salamah (ra) that the Messenger of Allah (PBUH) said: .

"Kutakuwa na maamiri, nanyi mtakubaliana na baadhi ya wanayoyafanya na kukataa baadhi. Basi, atakayekubali (ukweli wa wanayoyafanya) atakuwa huru (na dhambi), na atakayekataa (uovu) atakuwa salama (na uwajibikaji), lakini vipi kuhusu yule aliyekubali na kufuata? (Hatakuwa salama). Wakasema: Je, hatupaswi kupigana nao? Akasema: Hapana, mradi wanaswali."

"There will be amirs, you would agree on some of what they do and reject some. So, whoever acknowledged (the truth of what they do) he would be free (of sin), and whoever rejected (the wrong) he would be safe (of responsibility), but what about the one that accepted and followed? (He would not be safe). They said: Should not we fight against them? He said: No, as long as they pray." .

Sala hapa ni dalili ya kutawaliwa kwa Uislamu.

Prayer here is indication of ruling by Islam. .

Waislamu, wakiongozwa na ‘Umar, walikataa uamuzi wa Abu Bakr kuhusu kupigana na waasi wa dini walipoanza kujitokeza suala hilo.

Muslims, led by ‘Umar, denied the decision of Abu Bakr regarding the fight against the apostates when the issue first arose. .

Al-Bukhari na Muslim walisimulia kutoka kwa Abu Hurairah, alisema:

Al-Bukhari and Muslim narrated from Abu Hurairah, he said: .

Mtume wa Allah ﷺ alipofariki, na Abu Bakr (ra) akawa Khalifah, na baadhi ya Waarabu wakaacha Uislamu, 'Umar (ra) alisema: Unawapigaje vita watu ilhali Mtume wa Allah ﷺ alisema: .

"When the Messenger of Allah (PBUH) passed away, and Abu Bakr (ra) became Khalifah and some Arabs apostasised, ‘Umar (ra) said: How do you fight against the people when the Messenger of Allah (PBUH) said: .

"Nimeamrishwa kupigana na watu mpaka waseme la ilaha illa Allah. Atakayesema hilo, atakinga nami mali yake na damu yake isipokuwa kwa haki yake, na hesabu yake itakuwa kwa Allah." [Bukhari, Sahih, #2946].

'I have been commanded to fight against the people till they say la ilaha illa Allah. Whoever said it he would have protected from me his wealth and blood except for its due right, and his account will be with Allah.' [Bukhari, Sahih, #2946]. .

Abu Bakr akajibu, "Kwa Allah, nitapigana dhidi ya yule aliyetofautisha kati ya Sala na Zakat, kwa maana Zakat ni haki inayotakiwa kulipwa kutokana na mali. Kwa Allah, kama wangekataa kunilipa mbuzi jike mchanga ambaye walikuwa wakimlipa Mtume wa Allah ﷺ, ningepigana nao kwa kukataa kuilipa." ‘Umar (ra) akasema, "Kwa Allah, ilikuwa Allah aliyefungua moyo wa Abu Bakr upesi, hivyo nikajua kwamba ndiyo haki."

Abu Bakr replied, “By Allah, I will fight against the one that differentiated between the prayer and the Zakah, for the Zakah is a right due on the wealth. By Allah, if they refused to pay me the young she-goat they used to pay to the Messenger of Allah (PBUH); I would fight against them for refusing to pay it.” ‘Umar (ra) said, “By Allah, it was Allah that soon opened the heart of Abu Bakr, so I knew it was the truth.".

Bilal ibn Rabah na Al-Zubayr na wengine pia walipinga kwamba 'Umar hapaswi kugawa ardhi ya Iraq miongoni mwa wapiganaji. Bedui mmoja pia alipinga kwamba 'Umar alinde ardhi fulani. Abu 'Ubayd alisimulia katika Al-Amwal kutoka kwa 'Aamir ibn Abdullah ibn Al-Zubayr, kutoka kwa baba yake aliyesema: "Bedui mmoja alimwendea 'Umar akasema, 'Ee amir ul-mu'minin. Hii ni ardhi yetu wakati wa jahiliyyah ambayo tulipigania, na tulisilimu tukiwa bado tunaidai; sasa kwa nini wewe unailinda?" 'Umar alinamisha kichwa chake, akaanza kupuliza na kusokota masharubu yake. Alikuwa akisokota masharubu yake na kupuliza pale jambo lilipomsumbua. Bedui alipoona hilo kwake, akaanza kurudia swali kwake. 'Umar alisema, "Mali ni mali ya Allah, na watu ni waja wa Allah. Kwa Allah, kama sitabeba mzigo wa jambo fi sabi lillah, nisingelinda hata shibiri moja ya ardhi." Kisha 'Umar alikuwa amelinda baadhi ya ardhi ya mali ya umma kwa ajili ya farasi wa Waislamu (wanaotumika katika jihadi). Mwanamke mmoja pia alipinga katazo lake kwa watu la kuchukua mahari zaidi ya dirhamu mia nne. Alimwambia, "Huna haki katika hilo, Ee 'Umar. Je, hujasikia kauli ya Allah (S.W.T)? ."

Bilal ibn Rabah and Al-Zubayr and others have also rejected that ‘Umar should not divide the land of Iraq among the fighters. A Bedouin also denied that ‘Umar should protect some land. Abu ‘Ubayd narrated in Al-Amwal from ’Aamir ibn Abdullah ibn Al-Zubayr, from his father that he said: "A Bedouin came to ‘Umar and said, ‘O amir ul-mu'minin. It is our land in jahiliyyah which we fought for, and we embraced Islam while we were owed it; so why do you protect it?” ‘Umar bowed his head, and started to blow and twist his moustache. He used to twist his moustache and blow when something worried him. When the Bedouin saw that of him, he started to repeat the question to him. ‘Umar said, “The wealth belongs to Allah, and the people are the servants of Allah. By Allah, if I do not assume the burden of something fi sabi lillah I would not have protected an inch of land". ‘Umar had then protected some of the public property lands for the horses of Muslims (used in jihad). A woman also challenged his forbiddance to the people of taking more than four hundred dirhams as mahr. She said to him, “You have no right in that, O ‘Umar. Have you not heard the saying of Allah (S.W.T)? .

"Na mmemweka mmoja wao mali nyingi (ya kiasi chochote), msichukue chochote katika hiyo."

"And you have given one of them a sum of money (however great), take nothing from it".” [TMQ 4: 20].

Alijibu kwa kusema, "Mwanamke mmoja alisema jambo sahihi, na 'Umar alikosea."

He responded by saying, “A woman said the right and ‘Umar made a mistake.” .

‘Ali (ra) pia alipinga ‘Uthman (ra) alipokuwa amir al-mu'mineen kwa maoni yake kuhusu kukamilisha hijja na 'umrah. Ahmad alisimulia kupitia isnadi sahihi kutoka kwa Abdullah ibn Al-Zubayr kwamba alisema: "Tulikuwa pamoja na ‘Uthman huko Al-Juhfah, na baadhi ya watu kutoka Al-Sham walikuwa pamoja naye akiwemo Habib ibn Maslamah Al-Fahree. ‘Uthman alisema, alipoambiwa kuhusu kuridhika na (tamattu') 'umrah hadi hijja, “Ni bora kwa hijja na 'umrah kutokuwa zote mbili katika miezi ya hijja. Ingekuwa bora kuahirisha 'umrah hii hadi mtakapoitembelea nyumba hii mara mbili, kwa kuwa Allah (S.W.T) ameifanya iwe pana kwa wema.” Ali ibn Abu Talib alikuwa bondeni akiwalisha ngamia wake. Alipata habari za maoni ya ‘Uthman, hivyo akaja hadi akasimama mbele ya ‘Uthman na kusema: “Je, unageukia Sunnah iliyopendekezwa na Mtume wa Allah ﷺ na ruhusa (rukhsah) ambayo Allah (S.W.T) aliwaruhusu waja wake katika Kitabu Chake, wewe unawazuia nayo na kuikataza, wakati iliruhusiwa kwa mtu mwenye haja na kwa mtu anayetoka mbali?” ‘Uthman aliwageukia watu na kusema, “Je, mimi nimekataza? Sijakataza. Lilikuwa ni maoni tu niliyoyashauri; hivyo atakayetaka anaweza kuchukua, na atakayetaka anaweza kuacha.”

’Ali (ra) also contested ‘Uthman (ra) when he was amir al-mu'mineen in his view of completing the hajj and umrah. Ahmad narrated through sound isnads from Abdullah ibn Al-Zubayr that he said: "We were with ‘Uthman in Al- Juhfah, while some people from Al-Sham were with him including Habib ibn Maslamah Al-Fahree. ‘Uthman said when it was mentioned to him content with (tamattu') umrah till hajj, “The best for hajj and umrah not to be both in months of hajj. It would be better to delay this umrah till you visit this house twice, for Allah (S.W.T) made it spacious for goodness.” Ali ibn Abu Talib was in the valley feeding his camels. He got knowledge of the view of ‘Uthman, so he came till he stopped before ‘Uthman and said: “Do you turn to a Sunnah recommended by the Messenger of Allah (PBUH) and a permission (rukhsah) Allah (S.W.T) allowed to the servants in His Book, you restrict it to them and you forbid it, when it was permitted to a person of a need and to a person of distant home?” ‘Uthman turned to the people and said, “Did I forbid it? I did not forbid it. It was only a view I advised; so whoever willed he can take it, and whoever willed he can leave it".” .

Kwa hiyo, baraza la Ummah lina haki ya shura na lina wajibu wa kuwajibika.

Therefore, the council of the Ummah has the right of shura and is obliged to account. .

Tofauti kati ya shura na kuhesabiwa (muhasaba) kwa hiyo iko wazi. Shura ni kutafuta maoni au kuyasikiliza kabla ya kuamua; ilhali kuhesabiwa ni kupinga baada ya kuamua au baada ya kutekeleza kazi.

The difference between the shura and accounting is thus clear. Shura is seeking an opinion or listening to it before taking the decision; whilst accounting is objection after taking the decision or execution of the work.