Asili ya Uislamu inaamua kwamba vitendo ambavyo binadamu hufanya kwa nafasi yake ya kuwa binadamu ni halali kwa kila mwanamume na kila mwanamke bila tofauti, ubaguzi au kutofautisha. Pia inaamua kwamba vitendo hivi hupangwa kuwa: vya wajibu (Wajib), vilivyoharamishwa (Muharrama), vinavyochukiwa (Makruh) na vinavyopendekezwa (Mandub) bila ubaguzi wala kutofautisha. Kuhusu vitendo ambavyo mwanamume hufanya kwa nafasi yake ya kuwa mwanamume na pia kama binadamu, au vitendo ambavyo mwanamke hufanya kwa nafasi yake ya kuwa mwanamke na pia kama binadamu: Allah ametofautisha wote wawili katika jambo hili na kuwatofautisha kwa kulinganisha kimoja na kingine, iwe kwa upande wa wajibu (Wujub), chuki (Karaha), kupendekezwa (Nadb) au kuruhusiwa (Ibaha). Kwa hiyo, tunaona kwamba Shari'ah imempa mwanamume hukumu na mamlaka kinyume na mwanamke. Pia tunaona kwamba imewakabidhi wanawake malezi ya watoto, wawe wa kiume au wa kike, kwa kuwatenga wanaume. Kwa hiyo ilikuwa lazima vitendo vinavyomhusu mwanamke kwa nafasi yake ya kuwa mwanamke vikabidhiwe kwa mwanamke, na vitendo vinavyomhusu mwanamume kwa nafasi yake ya kuwa mwanamume vikabidhiwe kwa mwanamume. Kwa kuwa Allah (SWT) amemuumba mwanamume na mwanamke, na Yeye ndiye anayejua vyema hali ya mwanamume na mwanamke, basi ni lazima tujizuie katika kanuni alizozitunga Yeye (SWT) na tusizipite. Hili linatumika iwe kanuni hizi zimekusudiwa kwa wanaume peke yao, au kwa wanawake peke yao, au kwa binadamu bila kujali kama ni wanaume au wanawake, kwa sababu Yeye (SWT) ndiye anayejua vyema kinachomfaa binadamu. Kwa hiyo, kujaribu kutumia akili kumzuia mwanamke kufanya vitendo fulani kwa kisingizio kwamba hana uhusiano navyo, au kumpa shughuli ambazo ni maalum kwa wanaume, kwa dhana kwamba mpangilio huu ni haki kwake na unaleta usawa kati yake na mwanamume; yote haya ni uvunjaji wa Shari'ah, kosa kubwa na sababu ya uharibifu (Fasad).

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).

Shariá imemfanya mwanamke kuwa mama na mama wa nyumbani. Ilimjia na kanuni zinazohusu ujauzito, kujifungua, kunyonyesha, ulezi na kipindi cha eda (Iddah). Haikumpa mwanaume sehemu yoyote katika hayo kwa sababu kanuni hizi zinamhusu mwanamke kwa nafasi yake kama mwanamke. Hivyo, ikamwekea wajibu wa mtoto kwa upande wa ujauzito, kujifungua, kunyonyesha na malezi. Kwa hiyo, hizi ndizo shughuli zake muhimu zaidi na majukumu yake makubwa zaidi. Hivyo, inaweza kusemwa kwamba jukumu la msingi la mwanamke ni kuwa mama na mama wa nyumbani, kwa sababu kupitia kitendo hiki jamii ya binadamu inaendelea kuishi, na kwa hili anatofautiana na wanaume. Kwa hiyo, inapaswa kueleweka wazi kwamba kwa lolote analotakiwa kufanya na majukumu yoyote anayopewa, anapaswa kuendelea na jukumu lake la msingi ambalo ni la umama na malezi ya watoto. Ndiyo maana tunaona kwamba Shariá imemruhusu mwanamke kufuturu katika Ramadhani akiwa mjamzito au ananyonyesha mtoto. Pia, Shariá imemsamehe kutokana na sala akiwa katika hedhi au nifasi, na imemzuia mwanaume kusafiri na mtoto wake kutoka nchi ambayo mama anaishi, mradi bado ana ulezi juu ya mtoto. Yote haya ni kurahisisha utekelezaji wa jukumu lake la msingi, ambalo ni kuwa mama na mama wa nyumbani.

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.

Hata hivyo, jukumu kuu la mwanamke kama mama na mama wa nyumbani halimaanishi kwamba amefungwa kwenye jukumu hili na amezuiwa kufuatilia shughuli nyingine. Badala yake, linamaanisha kwamba Allah (swt) amemuumba mwanamke ili mwanaume aishi kwa utulivu pamoja naye na ili Yeye apate kutoka kwake kizazi na watoto. Allah (swt) anasema:

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:

“Na Mwenyezi Mungu amekufanyieni wake wa jinsi yenu, na amekufanyieni, kutokana na wake zenu, wana na wajukuu” [An-Nahl: 72] Na Yeye (SWT) amesema:

“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:

“Na miongoni mwa Ishara Zake ni hii, kwamba Ameumba kwa ajili yenu wake kutoka miongoni mwenu wenyewe, ili mpate utulivu kwao” [Ar-Rum: 21]. Hata hivyo, wakati huo huo, (SWT) Amemuumba awe hai katika maisha ya umma kama alivyo hai katika maisha yake binafsi. Hivyo, (SWT) Amemuwajibisha kubeba wito (Da'wa), kutafuta elimu kuhusu matendo yanayomlazimu katika maisha yake, na (SWT) Amemruhusu kufanya biashara, kukodisha, kumwakilisha mtu, na Amemkataza kusema uongo, khiyana na hila. Kama vile (SWT) alivyomuwajibisha, kumruhusu na kumkataza mwanamume mambo haya. Na Allah (SWT) amempa haki ya kufanya kazi katika kilimo au viwanda kama vile anavyofanya biashara. (SWT) Amempa haki ya kuingia mikataba, kumiliki mali za aina zote na kuwekeza mali yake. (SWT) Pia amempa haki ya kusimamia mambo yake mwenyewe, kuwa mshirika au mfanyakazi, kuajiri watu, kukodisha mali na vitu, na kushughulikia miamala mingine ya kijamii (Mu’amalat). Hii ni kutokana na maana ya jumla ya kauli ya Mwenye Kutunga Sheria na kutokuwepo kwa makatazo mahsusi kwa wanawake. Hata hivyo, si halali kwa mwanamke kushika nyadhifa za utawala, iwe ni kama kiongozi wa dola, msaidizi wake (Mu'awin), Wali (gavana), 'Amil (meya) au shughuli nyingine yoyote inayochukuliwa kuwa ya utawala. Hii ni kutokana na yaliyosimuliwa na Abu Bakrah kwamba alisema: Habari zilipomfikia Mtume wa Allah ﷺ kwamba watu wa Persia wamemteua binti wa Chosroes (Kisra) kuwa malkia juu yao, alisema ﷺ: “Watu wanaomteua mwanamke kuendesha mambo yao hawatafanikiwa kamwe.” Hii ni wazi katika katazo lake la wanawake kushika nafasi ya utawala na katika lawama dhidi ya wale wanaomteua mwanamke kuendesha mambo yao. Na mwenye mamlaka (Wali al-Amr) ndiye mtawala. Allah (SWT) anasema:

“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:

"Enyi mlioamini! Mtiini Allah na mtiini Mtume, na wenye mamlaka miongoni mwenu (ulu al-amr minkum)" [An-Nisa: 59]. Hivyo, mamlaka ya utawala hairuhusiwi kwa wanawake. Kwa nafasi nyingine zisizo za utawala, mwanamke anaruhusiwa kuzishika. Kwa hiyo, wanawake wanaweza kuteuliwa kwenye nafasi za watumishi wa serikali kwa sababu hizo hazihusu utawala, bali zinaangukia katika ajira. Mtumishi ni mfanyakazi wa serikali binafsi. Wako kama mfanyakazi wa mtu mwingine yeyote au kampuni nyingine. Inaruhusiwa kwa mwanamke kushika wadhifa wa jaji kwa sababu jaji si mtawala, bali yeye hutatua mizozo baina ya watu na kuwajulisha wanaozozana hukumu ya Shari'ah inayowalazimu. Kwa hiyo, uamuzi wa kisheria (Al-Qadha'a) unaweza kufafanuliwa kuwa ni kutamka hukumu ya Shari'ah kwa njia ya kulazimisha. Hivyo Qadhi ni mfanyakazi na si mtawala. Yeye ni mtumishi wa serikali kama wafanyakazi wengine. Imepokewa kutoka kwa 'Umar bin al-Khattab kwamba alimteua al-Shifa - mwanamke kutoka kabila lake - kuwa msimamizi wa soko (mkaguzi), yaani jaji wa Hisba anayetoa hukumu juu ya kila ukiukaji. Hata hivyo, kuruhusiwa kwa mwanamke kuwa jaji kunategemea maandishi ya Hadith na jinsi yanavyoweza kutumika katika uhalisia wa kazi ya ujaji. Ikiwa Hadith inayokataza kuteuliwa kwa wanawake kusimamia mambo ya watu inatumika kwa ujaji, basi kuwateua kuwa majaji hakutaruhusiwa. Ikiwa Hadith haitumiki, basi haiwezi kutumiwa kama ushahidi wa kuwazuia wanawake kuteuliwa kwenye ujaji. Tukiangalia Hadith, tunaona kwamba Mtume ﷺ aliwakosoa watu waliomteua mwanamke kusimamia mambo yao, kufuatia habari iliyomfikia kwamba watu wa Persia walikuwa wamemteua mwanamke kuwa malkia. Kwa hiyo, ni maoni juu ya habari fulani, na kwa namna ya jibu la swali. Inahusu mada ya habari hiyo tu na si nyingine. Maudhui ya habari hiyo ni utawala (Mulk) i. e. uongozi wa dola. Maoni hayo yalihusu mada hii, na yanahusu hasa suala la uongozi wa dola na kila kinachohusiana nalo, ambalo ni utawala (Hukm). Kutoka pembe moja, tunaona kwamba katazo linaelekezwa kwa mamlaka ya jumla kwa sababu ndiyo mamlaka inayosimamia mambo (ya watu). Hiki ndicho Hadith inachomaanisha na ndicho inachoashiria. Kuhusu suala la Qadhi, ni nafasi tofauti na nafasi ya Khaleefah au nafasi ya Wali. Nafasi ya Khaleefah na Wali 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 kitendo hicho kinakwenda kinyume na Shari'ah. Hivyo, mtawala humhukumu mkiukaji bila uwepo wa mdai, na hutekeleza 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.

Kuhusu Qadhi, hawezi kutoa hukumu bila kuwepo kwa kesi, yaani kwamba kesi imepelekwa kwake na kuwepo kwa wadai wawili. Kwa hiyo anatoa hukumu pale kunapokuwa na kesi, lakini hana shughuli nayo ikiwa hakuna mtu aliyeanzisha hatua ya kisheria. Anapochunguza kesi, anawaarifu watu juu ya hukumu ya Allah (SWT) kuhusu kesi hiyo kwa namna ambayo ni ya lazima. Hana mamlaka yoyote ya kutekeleza hukumu, isipokuwa akiteuliwa kuwa hakimu na mtawala. Hapo ndipo atakapotekeleza sheria kwa nafasi yake kama mtawala na kutoa hukumu kwa nafasi yake kama hakimu. Hivyo, uhalisia wa mahakama ni tofauti na uhalisia wa utawala. Kwa hiyo Hadith hiyo haimhusu hakimu. Zaidi ya hayo, mahakama haihusiani na mamlaka yoyote kabisa. Qadhi hana mamlaka juu ya watu wa nchi ambayo Qadhi ameteuliwa, hata juu ya wadai. Kumtii si wajibu; badala yake, ni wajibu kutekeleza hukumu yake anapotoa hukumu juu ya kesi, kwa sababu ni hukumu ya Allah na si kwa sababu Qadhi ameiamuru. Hukumu yake haichukuliwi kuwa hukumu ya hakimu isipokuwa anapotoa hukumu katika mahakama ya kisheria. Kwa hiyo, kushuhudia kwake tukio au kulisikia nje ya mahakama ya kisheria hakumruhusu kutoa hukumu juu ya alichokishuhudia au alichokisikia, mradi tu halikutokea katika mahakama ya kisheria. Hii inatofautiana na mtawala, ambaye lazima atiiwe katika kila hali, na hahitaji mahakama maalum kwa ajili ya kutoa amri. Badala yake, anaweza kutoa hukumu nyumbani kwake, mtaani mwake au mji mkuu wa nchi, na mahali popote. Kumtii yeye ni wajibu. Mtume ﷺ amesema: “Atakayemtii Amiri, amenitii mimi.” Kwa hiyo, Hadith inayokataza kuteuliwa wanawake kuwa watawala haihusiani kwa namna yoyote na kazi ya Qadhi. Hivyo, nafasi ya hakimu haiwezi kukatazwa kwa mwanamke kwa msingi wa Hadith hii. Hakika hali halisi ya Qadhi ni kwamba yeye ni mfanyakazi wa mtawala, ambaye amemwajiri kwa mshahara fulani ili kufanya kazi fulani. Neno 'mfanyakazi' (Ajeer) limetajwa katika Hadith sahihi, ambazo zinajumuisha wafanyakazi wote kwa aina zote za kazi. Kwa kuwa Mtume ﷺ alimchukulia mwalimu wa Qur'an kuwa mfanyakazi, alisema: "Hakika kitendo bora ambacho unastahili kulipwa ujira kwacho ni kufundisha Qur'an." Hivyo basi, Qadhi pia anachukuliwa kuwa mfanyakazi, na kile anachochukua kutoka Bayt al-mal (hazina ya serikali) kinachukuliwa kuwa ujira. Hakuna mtu anayepaswa kusema kwamba Qadhi ni msaidizi wa mtawala, na hivyo anapaswa kuchukuliwa kuwa mshiriki katika utawala, kwa sababu Qadhi ni mfanyakazi tu wa mtawala na si msaidizi wake. Kazi yake ni kuelewa hali halisi ya tatizo kati ya pande mbili zinazozozana na kuchunguza utekelezaji wa sheria za kisheria katika kesi ya kanuni zilizopitishwa, au utekelezaji wa kanuni za Shari'ah pale ambapo hakuna kanuni iliyopitishwa, kisha kuamua ni nani mahakama inamwona kuwa na hatia au si na hatia. Kwa hiyo, wao ni wafanyakazi walioajiriwa kwa mshahara fulani ili kufanya kazi fulani.

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.

Kuhusu kadhi na Qadhi wa Hisba: Kuhusu Qadhi wa mahakama ya dhulma (Mazalim), haijuzu kwa Qadhi huyu kuwa mwanamke. Mwanamke haruhusiwi kushika wadhifa wa kadhi wa Mazalim kwa kuwa ni utawala. Hakika yake ni hakika ya utawala, na Hadith inamhusu. Hii ni kwa sababu dhulma zinazofanywa na mtawala dhidi ya watu zinapelekwa mahakamani, iwe mtu ametoa dai au hakutoa. Kadhi hahitaji kumwita mshtakiwa (kwa mfano, afisa) pale mtu anapodai kudhulumiwa. Hata hivyo, inajuzu kwa kadhi kumwita huyo mshtakiwa aketi mbele yake, au asimwite, kwa sababu jambo hapa si kutoa hukumu juu ya kesi. Bali ni kuondoa dhulma inayotokea kutoka kwa watawala kwa watu. Uhalisia unaolingana na hukumu ya Mazalim ni uhalisia wa utawala. Kwa hiyo haijuzu kwa mwanamke kushika nafasi kama hiyo.

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.

Jambo lililobaki ni suala la kama mwanamke anaruhusiwa kuwa mjumbe wa Majlis al-Ummah au la, endapo kuna Majlis kama hiyo. Hili ni jambo lisilojulikana kwa baadhi ya watu. Kwa hiyo wanasema haijuzu, kwa kulilinganisha Majlis al-Ummah katika Uislamu na bunge katika demokrasia. Ukweli ni kwamba kuna tofauti kati ya bunge katika mfumo wa kidemokrasia na Majlis al-Ummah katika Uislamu. Bunge ni sehemu ya kutawala, kwa sababu kulingana na demokrasia, lina mamlaka ya kutawala kwani ni bunge ndilo linalomchagua rais na kumuondoa, na ni bunge linalolipa baraza la mawaziri kura ya kuwa na imani nalo na kuiondoa, na hivyo papo hapo kuliondolea mamlaka. Uhalisia wa bunge ni kwamba linatekeleza kazi tatu: Kwanza, linaiwajibisha serikali na kuisimamia. Pili, linapitisha sheria. Tatu, linawateua watawala na kuwaondoa madarakani. Kwa upande wa kuiwajibisha serikali na kuisimamia, hilo halizingatiwi kuwa sehemu ya kutawala, lakini kwa upande wa kutunga sheria, kuwaondoa watawala na kuwaweka madarakani, hilo linazingatiwa kuwa sehemu ya utawala. Hili ni kinyume na Majlis al-Ummah. Uhalisia wake ni kwamba linamhoji mtawala na kumsimamia, na linaonyesha kutoridhika kwake pale inapohitajika. Hili linajumuisha upungufu katika kusimamia mambo ya watu, uzembe katika utekelezaji wa Uislamu au kupuuza kubeba Da'wah ya Kiislamu n.k. Hata hivyo, halitungi sheria, wala halimteui au kumuondoa mtawala, hivyo ni tofauti na bunge. Ndiyo maana haijuzu kwa mwanamke kuwa mjumbe wa bunge kwa muda wowote ambao linazingatiwa kuwa sehemu ya kutawala kulingana na mfumo wa kibepari. Mwanamke anaruhusiwa kuwa mjumbe wa Majlis al-Ummah kwa sababu si sehemu ya utawala. Hata hivyo, kutokuruhusiwa kwa mwanamke kuwa mjumbe wa bunge hakumaanishi kwamba hana ruhusa ya kumchagua mtawala. Kuwa kwake mjumbe wa bunge kunamweka katika nafasi ya kutawala, yaani ...mwenye mamlaka ya kutawala, na hili halikubaliki kwa sababu ya katazo wazi katika kauli ya Mtume (rehema na amani ziwe juu yake) “Watu wanaomteua mwanamke kuendesha mambo yao hawatafanikiwa kamwe.” Hili ni tofauti na mwanamke kumchagua mtawala, kwa kuwa yeye hawekwi katika nafasi ya kutawala. Badala yake, anapewa haki ya kumchagua mtu atakayetawala juu yake. Shari’a imemruhusu mwanamke kumchagua mtawala na kuchagua mwanaume yeyote kwa kazi yoyote ya utawala kwa sababu anaruhusiwa kutoa Bay’a kwa Khalifa na kumchagua. Imepokewa kutoka kwa Umm Atiyya kwamba alisema: “Tulimpa Bay’a Mjumbe wa Allah (rehema na amani ziwe juu yake), basi akatusomea “wasimshirikishe Allah na chochote”, na akatukataza kulia kwa maombolezo (juu ya maiti). Mwanamke mmoja miongoni mwetu alivuta mkono wake akisema: mwanamke fulani amenifurahisha, nataka nimlipe. Yeye (rehema na amani ziwe juu yake) hakusema neno, yule mwanamke akaenda kisha akarudi.” Kutoa Bay’a kwa Mtume (rehema na amani ziwe juu yake) hakukuwa kwa msingi wa Unabii bali kwa utii kwa mtawala. Kwa hiyo Hadith hii inaonyesha kwamba mwanamke anaweza kutoa Bay’a kwa Khalifa na kumchagua. Hili linahusu bunge. Kuhusu Majlis al-Ummah, ni kinyume na hili kwa kuwa ni baraza la kushauriana na kutoa maoni, na halina mamlaka ya kutawala. Majlis halimchagui mtawala isipokuwa Ummah umelikabidhi jukumu hilo, wala halimwondoi mtawala wala kutunga sheria. Kazi yake yote inahusu maoni. Kazi ya Majlis al-Ummah ni kwamba dola inalirejelea ili kupata maoni yake kuhusu kile inachotaka kutekeleza katika sera za ndani, na kueleza kile ilichokifanya kuhusu vitendo vya ndani na nje. Aidha, Majlis lenyewe litawasilisha maoni kuhusu mambo ya ndani na nje. Pia kazi yake ni kutoa maoni kuhusu wagombea wa wadhifa wa Khalifah, na pia kuwasilisha malalamiko yao dhidi ya Walii na Mu'awin, kwani hilo pia ni kutoa maoni. Yote haya yanaingia katika utoaji wa maoni yanayoelekeza kwenye kitendo. Kazi yake pia inajumuisha ushauri, ambao Khalifah halazimiki kuufuata, kama vile kutoa maoni yake kuhusu kanuni ambazo Khalifah ameshazipitisha. Mambo haya yote ni maoni tu na si hukumu. Kwa hiyo kazi yake inahusu maoni pekee, na si kitu kingine.

Wajumbe wa Majlis al-Ummah wenyewe ni wawakilishi wa watu kwa mambo ya maoni tu na si kwa jambo jingine lolote. Hawawakilishi watu katika utawala wala katika kumteua mtawala, isipokuwa ikiwa Ummah utawakabidhi jukumu hili, wala hawawakilishi watu katika kumwondoa mtawala. Hata wanapoonyesha kutoridhika kwao na Wali na Mu'awin (wasaidizi), watu hao hawaondolewi moja kwa moja kwa sababu ya maoni yao; badala yake, Khalifah ndiye anayewaondoa kulingana na maoni hayo. Hii ni kinyume na bunge, ambapo baraza la mawaziri linavunjwa mara tu imani ya bunge inapoondolewa, bila kuhitaji rais kulivunja.

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.

Mradi wanachama wa Majlis al-Ummah wanawakilisha watu katika maoni yao, basi mwanamke ana haki ya kutoa maoni yake ya kisiasa, kiuchumi, kutunga sheria au mengineyo. Pia ana haki ya kumwakilisha yeyote anayetaka atoe maoni, au anaweza kuwakilishwa kutoa maoni haya na mtu anayemtaka. Uislamu umempa haki ya kutoa maoni yake kama vile wanaume wanavyotoa maoni yao. Shura katika Uislamu ni haki ya mwanaume na mwanamke bila ubaguzi. Anasema (SWT):

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:

“Na shauriana nao katika jambo” [Al-Imran: 159] Na Yeye (SWT) akasema:

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

"Na wale ambao mambo yao yanaendeshwa kwa mashauriano baina yao" [Ash-Shura: 38] Hii ni aya ya jumla inayomhusu mwanamume na mwanamke. Amri ya kuamrisha mema (Amr bil al-ma'ruf) na kukataza maovu (Nahi 'an al-munkar) ni wajibu kwa mwanamume na mwanamke kwa usawa. Yeye (SWT) amesema:

“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:

“Na iwepo miongoni mwenu kundi la watu wanaolingania kwenye kila lililo jema (Uislamu), wanaoamrisha al-Ma'ruf (mema) na kukataza al-Munkar (maovu)” [Al-Imran: 104]. Na Nabii ﷺ amesema: “Atakayemuona miongoni mwenu akiona munkar, na aibadilishe.” Hii ni dalili ya jumla inayomhusu mwanamume na mwanamke. Basi kuwahesabu watawala ni wajibu kwa mwanamume na kwa mwanamke. Kutoa ushauri (An-nasiha) kumewekwa kwa wanaume na wanawake. Nabii ﷺ alipoysema: “Dini ni kutoa ushauri (nasiha).” Iliulizwa: “Kwa nani, ee Mjumbe wa Allah?” Akajibu: “Kwa Allah, Mtume wake, kwa watawala wa Waislamu, na kwa Waislamu wote kwa jumla.” Hakuliweka jambo la kutoa ushauri kwa mwanamume peke yake. Bali Muislamu ana haki ya kutoa ushauri kwa viongozi wa Waislamu na kwa umma kwa jumla, bila kujali kama anayetoa maoni hayo ni mwanamume au mwanamke. Kwa kuwa wanawake walikuwa wakizungumza na Mtume ﷺ na kumuuliza maswali, hii inamaanisha kuwa mwanamke ana haki ya kujadiliana na Khalifa na kumuuliza maswali. Imepokewa kwamba Mtume ﷺ, baada ya kuwahutubia wanaume siku ya Eid, aliendelea hadi alipowafikia wanawake, akawahutubu, akawaonya na kuwatahadharisha, akisema: “Toeni sadaka, kwani hakika wengi wenu ni kuni za Moto wa Jahannam.” Hapo akasimama katikati ya kundi la wanawake mwanamke mmoja mweusi wa uso, akasema: “Kwa nini hivyo, ee Mjumbe wa Allah?” Hii inaonyesha kwamba mwanamke alizungumza na Mtume ﷺ na kumuuliza alipotaja jambo lililowahusu wao. Pia kuna simulizi ya Khawla bint Tha'laba alipomwendea Mtume ﷺ akimuuliza kuhusu suala la mumewe kumtaliki kwa njia ya Zihar (kiapo cha kumfananisha na mama yake). Yeye ﷺ alijibu kwamba haikuwa katika uwezo wake kufanya lolote, kwa hiyo akabishana naye ﷺ. Hii ni simulizi maarufu ambayo Allah (SWT) ameitaja katika Qur'an. Hivyo, Yeye (SWT) amesema:

“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:

"Hakika Allah amesikia kauli ya yule mwanamke anayebishana nawe (Ewe Muhammad) kuhusu mumewe, na anamlalamikia Allah. Allah husikia mazungumzo baina yenu nyote wawili" [Al-Mujadilah: 1] Hili linaonyesha bila shaka yoyote kwamba wanawake walijadiliana na Mtume ﷺ. Hakuna haja ya kusema zaidi kuhusu ruhusa ya mwanamke kutoa maoni yake katika kila jambo na kulijadili. Hakuna anayetilia shaka jambo hili, na kwa hivyo kumekuwa na ijmai (makubaliano) kuhusu suala hili. Kuhusu mwanamke kuruhusiwa kumwakilisha mtu yeyote amtakaye ili kutoa maoni yake, au kwamba anaweza kuwakilishwa ili kutoa maoni kwa niaba ya mtu amtakaye, hakuna haja ya kusema zaidi kuhusu uhalali wake, kwa kuwa mwanamke anaweza kumwakilisha mtu katika ndoa, uuzaji, upangishaji na mengineyo, na wengine wanaweza kumwakilisha yeye katika mambo hayo. Uwakilishi huu hauko mahususi kwa baadhi ya mambo kwa kutengwa na mengine, bali ni wa jumla kwa mambo yote, ikiwemo kutoa maoni. Kwa hiyo, inaruhusiwa kwa mwanamke kumwakilisha yeyote amtakaye ili kutoa maoni, au yeye mwenyewe kuwakilishwa ili kutoa maoni kwa niaba ya amtakaye.

“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.

Kwa kuwa Majlis al-Ummah ni baraza la kutoa maoni, na wajumbe wake wanawakilisha wengine katika kutoa maoni, basi inaruhusiwa kwa mwanamke kuchaguliwa na kuchagua katika Majlis al-Ummah, yaani ana haki ya kuwakilisha wengine na kuwapa wengine mamlaka ya kutoa maoni. Zaidi ya hayo, katika mwaka wa kumi na tatu wa Utume, yaani mwaka ambao Mtume ﷺ alihama (Hijra), alikutana na wanaume sabini na watatu na wanawake wawili (miongoni mwa Answar). Wanawake hao wawili walikuwa Umm 'Umara bint Kab, mmoja wa wanawake wa Bani Mazin, na Asma bint 'Amr b. 'Adi, ambaye alikuwa mmoja wa wanawake wa Bani Salama. Mtume ﷺ alipanga kukutana nao huko al-'Aqaba. Basi wakaenda katikati ya usiku. Wote walipanda mlima, wakiwemo wanawake hao wawili. Mtume ﷺ aliwaambia: “Nachukua ahadi kwenu kwamba mtanilinda kama mnavyowalinda wanawake wenu na watoto wenu.” Ahadi yao ilikuwa kwamba wasema: ‘Tumeapa Bay’a kwamba tutasikia na kutii, katika wepesi na katika ugumu, iwe tunapenda au tusipopenda. Na kwamba tutasema kweli mahali popote tulipo, wala hatutaogopa, kwa ajili ya Allah (SWT), lawama ya yeyote.’ Hii ni Bay’a ya kisiasa, na kwa kuwa mwanamke anaruhusiwa kutoa Bay’a ya kisiasa, basi inaruhusiwa kwake kuchagua na kuchaguliwa, kwa sababu Bay’a na uchaguzi ni jambo la aina moja: ambalo ni, kuchagua kiongozi na kumtii. Ushahidi wa kusema kwamba Bay’a na uchaguzi ni jambo moja ni kwamba, Khalifa asipopokea Bay’a basi hawezi kuwa Khalifa kihalali. Kinachomfanya Khalifa ni Bay’a. Kwa hiyo hakika yake ni kumchagua Khalifa, na kuwa ahadi ya kusikia na kutii kwake. Si kweli kusema kwamba Bay’a ni ahadi ya kusikia na kutii tu, kwa kuwa hili linatumika tu kwa wale waliotoa Bay’a baada ya kuteuliwa kwa Khalifa. Hata hivyo, Bay’a ya awali ni kwa ajili ya uchaguzi, kisha ahadi ya kusikia na kutii Khalifa. Imewekwa wazi kwamba bay'a kama hiyo inategemea ridhaa kwa kuwa ni kiapo cha ridhaa. Kwa hiyo, bay'a na uchaguzi ni jambo moja. Uchaguzi wa mtu atakayemwakilisha mwanamke katika maoni katika Majlis al-Ummah umethibitishwa kwa njia ya hoja nzito zaidi (min bab awla). Kwa sababu, ikiwa anaruhusiwa kumchagua Khalifa, na huyo anasimamia nafasi ya juu kabisa ya utawala, basi kwa hoja nzito zaidi anaruhusiwa kumchagua mtu wa nafasi ya chini. Kwa hiyo, inadhihirika kwamba mwanamke kuwachagua wajumbe wa Majlis al-Ummah kunaruhusiwa na 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.

Hii inaonyesha kutoka katika dalili ya Bai'ah ya pili ya 'Aqabah, kwamba mwanamke anaruhusiwa kuwachagua wengine katika Majlis al-Ummah. Kuhusu dalili yake kwamba wengine wanaweza kumchagua yeye kuwa mjumbe wa Majlis al-Ummah, Mtume ﷺ, baada ya kukamilika kwa bai'ah, aliwaambia wanaume wote na wanawake, "Leteni kutoka miongoni mwenu makabila kumi na mawili (Naqibs) ambao watawajibika kwa watu wao wenyewe pamoja na nafsi zao." Hii ni amri ya Mtume ﷺ kwa watu wote, kuchagua kutoka miongoni mwa watu waliopo. Ni amri ya jumla; Mtume ﷺ hakutaja wanaume peke yao. Wala hakuwatenga wanawake, si miongoni mwa wale wanaochagua, wala miongoni mwa wale wanaochaguliwa. Maana ya jumla ya maandishi hutumika kwa ujumla wake mradi hakuna dalili ya kuyabainisha. Kwa kuwa Mtume ﷺ hakubainisha, basi amri yake inajumuisha wanaume na wanawake wote bila ubaguzi, iwe wako katika mchakato wa kuchagua au wanachaguliwa.

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.

Kwa hiyo, kuruhusiwa kwa mwanamke kuwa mwanachama wa Majlis al-Ummah na kuruhusiwa kwake kuwachagua wanachama wake kunathibitishwa kwa mtazamo kwamba yeye ni mwakilishi wa wengine katika maoni yao, au yeye mwenyewe kuwakilisha wengine kutoa maoni. Pia kunathibitishwa na Hadithi ya Bai'ah ya pili ya 'Aqabah.

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.

Hakuna mtu anayetilia shaka kwamba Shura ni haki ya mwanamume na mwanamke, kwamba kumhesabu mtawala ni wajibu juu ya mwanamume na mwanamke, na kwamba kuamrisha mema (Ma'ruf) na kukataza maovu (Munkar) ni lazima kwa mwanamume na mwanamke. Nasaha (Nasiha) imewekwa kisheria kwa wanaume na wanawake, na uwakilishi wa maoni ya watu (Wakala) unaruhusiwa kwa mwanamume na mwanamke. Mwanamke ana haki ya kushikilia na kutoa maoni haya. Hakuna tofauti iwe maoni haya ni ya kisiasa, ya kutunga sheria au aina nyingine yoyote ya maoni. Kwa kuwa shughuli za Majlis al-Ummah zimejikita katika Shura, kumhesabu mtawala, kuamrisha mema (Ma'ruf) na kukataza maovu (Munkar), na nasaha (Nasiha) kwa Maimamu wa Waislamu, ambayo yote yanahusu maoni na hayahusishi kutawala, basi hii inadai kwamba kusiwepo na shaka juu ya kuruhusiwa kwa mwanamke kuwa mwanachama wa Majlis al-Ummah, au juu ya kuruhusiwa kwa mwanamke kuwachagua wanachama wa Majlis al-Ummah. Licha ya hayo, baadhi walitilia shaka kuruhusiwa kwake kuwachagua wanachama wa Majlis al-Ummah, kwa sababu Bay'a inachukuliwa kuwa ahadi ya kusikiliza na kutii, si kwa madhumuni ya uchaguzi. Kwa hiyo hawakupata ndani yake ushahidi wowote wa uchaguzi. Hata hivyo, kwa kuwa imethibitishwa kwamba Majlis al-Ummah ni kwa ajili ya kutoa maoni tu, na kwamba mwanamke ana haki ya kumwakilisha yeyote anayemtaka kutoa maoni yake, basi hakuna sababu ya kutilia shaka kuruhusiwa kwa mwanamke kuwachagua wanachama wa Majlis al-Ummah. Zaidi ya hayo, Bay'a mwanzoni ni ahadi ya ridhaa, na hivyo inachukuliwa kuwa uchaguzi wa Khaleefah na wahusika wa mkataba, wala si mkataba wa utiifu tu. Kwa hiyo ahadi ya ridhaa na uchaguzi ni jambo moja, nalo ni uteuzi wa Khaleefah. Kwa hiyo mwanamke ana haki ya kuchagua na kumteua mtawala, kama inavyoonyesha Hadithi iliyothibitishwa ya Bay'at al-Nisa (Kiapo cha Wanawake). Kwa hoja ya nguvu zaidi, inaruhusiwa kwake kuwachagua wajumbe wa Majlis al-Ummah. Pia, baadhi wanatilia shaka uhalali wa mwanamke kuwa mjumbe wa Majlis al-Ummah, kwa sababu ya kufanana kwake na bunge, ingawa imethibitishwa kuwa Majlis al-Ummah ni tofauti na bunge. Majlis al-Ummah ni kwa ajili ya kutoa maoni, ilhali bunge ni kwa ajili ya kutawala. Hivyo, mojawapo halifanani na jingine. Kwa hiyo, hakuna sababu ya kutilia shaka kuruhusiwa kwa mwanamke kuwa mjumbe wa Majlis al-Ummah, kwa kuwa shaka yoyote kuhusu iwapo Majlis al-Ummah ni sawa na Bunge imeondolewa. Kwa hiyo hakuna shaka iliyobaki kuhusu ruhusa ya mwanamke kuwa mjumbe wa Majlis al-Ummah na kuwachagua wajumbe wa Majlis al-Ummah, isipokuwa kwa watu wenye ukaidi mkubwa zaidi.

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.