Mtu yeyote aliye raia wa Dola, mradi awe amebaleghe na mwenye akili timamu, ana haki ya kuwa mwanachama wa Baraza la Ummah na haki ya kuwachagua wajumbe wa Baraza, iwe mtu huyo ni mwanamume au mwanamke. Hii ni kwa sababu Baraza la Ummah halina mamlaka ya kutawala, wala halihusiki na hadithi tukufu inayozuia mwanamke kuwa mtawala. Badala yake, ni katika mada ya shura na kuwajibisha, ambayo ni haki kwa wote wawili, mwanamume na mwanamke. Katika mwaka wa kumi na tatu wa utume wa Mjumbe wa Allah ﷺ, mwaka alipohama, walimjia watu sabini na watano miongoni mwa Waislamu, ambao miongoni mwao walikuwamo wanawake wawili, nao wote wakampa Bai'a ya pili ya Al-Aqaba, ambayo ilikuwa Bai'a ya vita na mapigano na Bai'a ya kisiasa. Walipokwisha kumpa Bai'a wote, aliwaambia wote: ﷺ

Any person who holds the citizenship of the State, provided he is mature and sane has the right to be a member of the Council of the Ummah and the right to elect the members of the Council, whether the person is a man or a woman. This is because the Council of the Ummah has no mandate to rule, and it does not come under the noble hadith that prevents the woman from becoming a ruler. It is rather within the subject of shura and accounting, which is right for both, the man and the woman. In the thirteenth year of the Messenger of Allah’s (PBUH) Prophethood, the year he emigrated, there came to the Him (PBUH) seventy-five Muslims, among whom were two women, and they all gave him the second Bayah of Al-Aqaba, which was a Bayah of war and fighting and a political Bayah. Once they had all given their Bayah, he said to all of them: .

"Niletee Wakuu kumi na wawili (Naqibs) miongoni mwenu ambao watawajibika kwa nafsi zao na kwa watu wao." Hii ni sehemu ya hadithi ndefu iliyopokewa na Ahmad kupitia Ka'b ibn Malik; na ni amri kutoka kwake, iliyoelekezwa kwa kila mtu, awachague kutoka miongoni mwa wote waliokuwepo.

"Bring me twelve Chiefs (Naqibs) from among you who would be responsible for themselves and their folk." This is part of a long hadith reported by Ahmad through Ka'b ibn Malik; and it is an order from him addressed to everyone, to elect from all who were present. .

Yeye hakubainisha wanaume wala hakuwatenga wanawake, si katika suala la nani atakayechagua wala la nani atakayechaguliwa. Kauli ya Mutlaq (isiyo na kizuizi) inapaswa kuchukuliwa hivyo hivyo, isipokuwepo dalili inayoizuia; na kauli ya Aam (ya jumla) nayo inapaswa kuchukuliwa hivyo hivyo, isipokuwepo dalili inayoibainisha. Katika kesi hii, kauli ilikuwa ya kutokuwa na kizuizi na ya jumla. Hakuna dalili yoyote ya ubainisho au kizuizi iliyopokewa, jambo linaloonyesha kwamba Mtume wa Allah ﷺ aliwaamuru wanawake hao wawili wawachague Naqibu, na akawapa haki ya kuchaguliwa kuwa Naqibu miongoni mwa Waislamu.

He (PBUH) did not specify the men and nor exclude the women, neither in regard to who would select nor to who should be selected. The Mutlaq (unrestricted) rule should be taken as such, unless there is evidence that restricts it; and the Aam (general) rule should also be taken as such, unless there is evidence that specifies it. In this case the speech was unrestricted and general. No evidence of specification or restriction has been reported, which indicates that the Messenger of Allah (PBUH ) ordered the two women to elect the Naqibs, and gave them the right to be chosen as Naqibs from among the Muslims. .

Mtume wa Allah ﷺ aliketi mara moja ili kuchukua kiapo cha utiifu (Bay'ah) kutoka kwa watu, huku Abu Bakr na 'Umar wakiketi pamoja naye, na wanaume na wanawake wote wakatoa kwake Bay'ah. Bay'ah hii ilikuwa ya utawala na si ya Uislamu, kwa kuwa wanawake walikuwa tayari ni Waislamu. Baada ya Bay'ah ya Ridhwan huko Hudaybiyah, wanawake nao walitoa Bay'ah yao kwake ﷺ.

The Messenger of Allah (PBUH) sat once to take the Bay’ah from the people, with Abu Bakr and ‘Umar sitting with him, and both men and women gave him the Bayah. This Bayah was one on ruling and not on Islam, for the women were already Muslims. After the Bayah of the Ridhwan in Hudaybiyah the women gave him their Bayah too. .

Allah (S.W.T) anasema: "Ee Nabii! Wanawake waumini wakikujia ili kukula kiapo cha kwamba hawatamshirikisha Allah na chochote, wala hawataiba, wala hawatazini, wala hawatawaua watoto wao, wala hawatazua uongo wa makusudi wakiuzulia mikono yao na miguu yao, wala hawatakuasi katika jambo lolote jema, basi wapokee kiapo chao, na umwombee Allah msamaha kwa madhambi yao, kwani Allah ni Mwingi wa kusamehe, Mwingi wa rehema". .. [60:12]. Bay'ah hii pia ilikuwa Bay'ah juu ya utawala, kwani Qur'ani inasema kwamba wanawake hao walikuwa waumini, na Bay'ah ilikuwa kwamba hawatamuasi katika jambo lolote jema. Zaidi ya hayo, mwanamke ana haki ya kuwakilisha na kuwakilishwa katika kutoa maoni. Hii ni kwa sababu ana haki ya kutoa maoni yake, hivyo anaweza kuchagua mwakilishi wake; na zaidi ya hayo, kwa kuwa uwakilishi hauhitaji uanaume, ana haki ya kuwawakilisha wale wanaomchagua.

Allah (S.W.T) says: "O Prophet! When believing women come to you to take the oath that they will not associate in worshipping any other thing whatsoever with Allah, that they will not steal, that they will not commit adultery (or fornication) that they will not kill their children, that they will not utter slander intentionally or in falsehood, and that they will not disobey you in any just matter, then do receive their oath, and pray to Allah for the forgiveness of their sins, for Allah is oft-forgiving, most merciful". .. [60:12]. This Bayah was also a Bayah on ruling, as the Qur’an states that the women were believers, and the Bayah was that they would not disobey him in any good thing. Besides, the woman has the right to represent and be represented in voicing an opinion. This is because she has the right to voice her opinion, so she can choose her representative; and moreover since the deputyship does not necessitate manhood, she has the right to represent those who elect her. .

Ilithibitishwa pia kwamba bwana wetu ‘Umar alikuwa akitafuta maoni ya Waislamu pale lilipomkabili tatizo, iwe lilihusu hukumu za Shariah au hukumu au chochote katika matendo ya Dola. Tatizo lilipomkabili, alikuwa akiwaita Waislamu msikitini, akiwaita wanaume na wanawake, na kutafuta maoni ya wote. Aliondoa maoni yake pale mwanamke mmoja alipompinga kuhusu kuweka kikomo cha mahari.

It was also proved that our master ‘Umar used to seek the opinion of the Muslims when a problem faces him, whether it related to the ahkam Shariah or the ruling or any of the actions of the State. When a problem faced him he used to call the Muslims to the masjid, and he used to call the men and women, and seek the opinion of all of them. He withdrew his opinion when a woman opposed him regarding limitation of the mahr..

Wasio Waislamu nao wana haki kama Waislamu kuwakilishwa katika baraza la Ummah, na kuwa wawakilishi wa wapiga kura wao ndani yake, ili kutoa maoni kwa niaba yao kuhusu matumizi mabaya ya kanuni za Uislamu juu yao, na dhuluma ya mtawala ambayo inaweza kuwakumba.

Non-Muslims have the right like the Muslims to be represented in the council of the Ummah, and to be representatives of their electorate in it, so as to express the opinion on their behalf regarding the misapplication of the rules of Islam upon them, and the oppression of the ruler that might fall upon them. .

Hata hivyo, wasio Waislamu hawaruhusiwi kutoa maoni yao katika mambo yanayohusu sheria, kwa sababu sheria ya Kiislamu inatokana na Aqeedah ya Kiislamu. Ni kundi la kanuni za kimungu za kivitendo zinazotolewa kwa kuzingatia ushahidi wake wa kina, ambazo hushughulikia matatizo ya binadamu kulingana na mtazamo maalum ulioainishwa na Aqeedah ya Kiislamu. Asiye Muslim hufuata itikadi ngeni na inayopingana na Aqeedah ya Kiislamu, na mtazamo wake kuhusu maisha unapingana na mtazamo wa Kiislamu, hivyo maoni yake hayatafutwi katika mambo ya kutunga sheria.

However, non-Muslims would not be allowed to voice their opinion in matters related to legislation, because the Islamic legislation emanates from the Islamic aqeedah. It is a host of practical divine rules deduced from their elaborate evidences, which treat human problems according to a specific viewpoint outlined by the Islamic Aqeedah. The non-Muslim embraces a doctrine that is alien and contradictory to the Islamic Aqeedah, and his viewpoint about life contradicts the Islamic viewpoint, so his opinion is not sought in matters of legislation. .

Asiyekuwa Mwislamu pia hana haki ya kumchagua Khalifah, wala kushiriki katika uteuzi wa awali wa wagombea ambao Khalifah atachaguliwa miongoni mwao, kwa kuwa hana haki yoyote katika utawala. Kwa upande wa mambo mengine yanayounda mamlaka ya lazima ya Baraza la Ummah, yeye yuko sawa na Mwislamu katika mambo hayo, na katika kutoa maoni yake kuhusu mambo hayo.

The non-Muslim also does not have the right to elect the Khalifah, nor to participate in the short listing of the candidates from whom the Khalifah is to be elected, for he has no right in the ruling. As for other matters that form part of the Ummah's Council mandatory powers, he is just like the Muslim in these matters and in voicing an opinion regarding them.