Har bir voyaga yetgan va aqli joyida bo'lgan fuqaro Ummat Kengashi yoki Viloyat Kengashining a'zosi bo'lish huquqiga ega, erkak yoki ayol, musulmon yoki musulmon bo'lmagan bo'lishidan qat'i nazar; musulmon bo'lmagan a'zo esa faqat hukmdorlarning zulmi yoki Islom qonunlarini noto'g'ri qo'llash haqida shikoyat ko'tarish bilan cheklanadi.

Every citizen who is adult and sane, has the right to be a member of the Ummah Council or the Provincial Council, whether they are male, female, Muslim or non Muslim; the non-Muslim member is restriced to raising complaints regarding the oppression of the rulers or the misapplication of the laws of Islam.

Davlat fuqarosi bo‘lgan, balog‘atga yetgan va aqli joyida bo‘lgan har bir musulmon, erkak yoki ayol bo‘lishidan qat’i nazar, Ummat Kengashi a’zosi bo‘lish huquqiga ega. Buning sababi shundaki, Ummat Kengashining hokimiyat yuritish vakolati yo‘q va u ayolning hukmdor bo‘lishiga to‘sqinlik qiluvchi rivoyat doirasiga kirmaydi. U aksincha maslahat (Shura) va hisobdorlik masalasiga taalluqli bo‘lib, bu huquq ham erkaklar, ham ayollar uchun mavjud. Allohning Elchisi ﷺ nubuvatlarining o‘n uchinchi yilida, ya’ni hijrat qilgan yilida ularning oldiga yetmish besh nafar musulmon keldi, ular orasida ikki nafar ayol ham bor edi. Ular barchasi Al-‘Aqaba ikkinchi bay’atini berdilar, bu urush va jang bay’ati hamda siyosiy bay’at edi. Ular barchasi bay’at berganlaridan so‘ng, u zot ﷺ ularning hammasiga shunday dedi:

Any Muslim who holds the citizenship of the State, provided he is mature and sane, has the right to be a member of the Ummah Council, irrespective of whether they were male or female. This is because the Council of the Ummah has no mandate to rule and it does not come under the narration that prevents the woman from becoming a ruler. It is rather within the issue of consultation (Shura) and accounting, which is a right for both men and women. In the thirteenth year of the Messenger of Allah (pbuh)’s Prophethood, in other words, in the year he emigrated, there came to him seventy-five Muslims, among whom were two women, and they all gave him the Second Bay’a of Al- ‘Aqaba, which was a Bay’a of war and fighting and a political Bay’a. Once they had all given their Bay’a, he said to all of them:

. » أَخْرِجُوا إليَّ مِنْكُمُ اثْ نَيْ عَشَرَ نَقِيباً يَكُون ونَ على قَ وْمِهِمْ « .

. » أَخْرِجُوا إليَّ مِنْكُمُ اثْ نَيْ عَشَرَ نَقِيباً يَكُون ونَ على قَ وْمِهِمْ « .

"Sizlar orasidan o‘n ikki nafar yetakchi (naqib) tanlang, ular o‘z nafslari va o‘z qavmlari uchun mas’ul bo‘ladilar." Bu Ahmad Ka’b ibn Molik orqali rivoyat qilgan uzun hadisning bir qismi bo‘lib, u hozir bo‘lgan barcha kishilarga qaratilgan amr — ularning orasidan tanlab olishlari haqida. Amr erkaklarni alohida ko‘rsatmagan va na tanlovchilarga, na tanlanuvchilarga nisbatan ayollarni chetlatmagan. Mutlaq hukm shunday qabul qilinishi kerak, agar uni cheklovchi dalil bo‘lmasa; va umumiy (‘omm) hukm ham shunday qabul qilinishi kerak, agar uni aniqlashtiruvchi dalil bo‘lmasa. Bu holda nutq cheklanmagan va umumiy edi. Biror aniqlashtirish yoki cheklash dalili rivoyat qilinmagan, bu esa Allohning Elchisi ﷺ ikki ayolga naqiblarni saylashni buyurganini va ularga musulmonlar orasidan naqib etib saylanish huquqini berganini ko‘rsatadi.

“Choose from among you twelve leaders (naqibs) who will be responsible for themselves and their people.” This is part of a long narration reported by Ahmad through Ka’b Bin Malik and it is an order from him addressed to everyone, to elect from all who were present. He did not specify the men 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.

Allohning Elchisi ﷺ bir safar odamlardan bay'at olish uchun o'tirdi, Abu Bakr (ra) va Umar (ra) uning yonida o'tirdilar, va erkaklar ham, ayollar ham unga bay'at berdilar. Bu bay'at hukmronlik uchun edi, Islomga bo'lgan bay'at emas, chunki ayollar allaqachon musulmon edilar. Hudaybiyadagi Ridvon bay'atidan keyin ayollar ham unga o'z bay'atlarini berdilar. Alloh (subhanahu va taolo) aytadi:

The Messenger of Allah (pbuh) sat once to take the Bay’a from the people, with Abu Bakr (ra) and Umar (ra) sitting with him, and both men and women gave him the Bay’a. This Bay’a was one for ruling, and not on Islam, for the women were already Muslims. After the Bay’a of the Redhwan in Hudaybiyah the women gave him their Bay’a too. Allah (swt) says:

“Ey Payg'ambar (phuh), mo'min ayollar sizning huzuringizga kelib, Allohga hech narsani sherik keltirmaslik, o'g'rilik qilmaslik, zino qilmaslik, farzandlarini o'ldirmaslik, qo'llari va oyoqlari oldida o'zlari to'qigan bo'hton uydirmaslik va yaxshi ishda sizga itoatsizlik qilmaslik ustida bay'at qilsalar, ularning bay'atini qabul qiling va ular uchun Allohdan mag'firat so'rang. Albatta, Alloh mag'firat qiluvchi va rahm qiluvchidir.” (TMQ 60:12).

“O Prophet (phuh), when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.” (TMQ 60:12).

Bu bay'a hukmronlik haqidagi bay'a ham edi, chunki Qur'on women mo'min ekanligini bayon qiladi va bay'a ular Payg'ambarga (ﷺ) hech qanday yaxshi ishda itoatsizlik qilmasliklari haqida edi.

This Bay’a was also a Bay’a on ruling, as the Quran states that the women were believers, and the Bay’a was that they would not disobey him in any good thing.

Bundan tashqari, ayolning ham o'z fikrini bildirishda vakillik qilish va vakil bo'lish huquqi bor. Chunki u o'z fikrini bildirish huquqiga ega, shuning uchun o'ziga vakilini tanlashi mumkin; bundan tashqari, vakillik qilish erkak bo'lishni talab qilmagani uchun, u o'zini saylagan kishilarning vakili bo'lish huquqiga ega.

In addition to that, 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 deputyship does not necessitate being a man, she has the right to represent those who elect her.

Shuningdek, bizning ustozimiz Umar (ra) ning shariat qoidalariga yoki davlatni boshqarishga yoki davlat faoliyatining biror jihatiga tegishli bo‘lsin, qachon biror muammo duch kelsa, musulmonlarning fikrini so‘rashi tasdiqlangan. Biror muammo duch kelganda u musulmonlarni masjidga chaqirar, erkaklarni ham, ayollarni ham chaqirib, ularning hammasidan fikr so‘rardi. Mahrning chegaralanishi haqida bir ayol unga qarshi chiqqanda, u o‘z fikridan qaytdi.

It was also confirmed that our master Umar (ra) used to seek the opinion of the Muslims when a problem faced him, whether it related to the rules of the Shari’ah or governing or any of the actions of the State. When a problem faced him he used to call the Muslims to the mosque, 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 dowry.

Zimmiylar, xuddi musulmonlar kabi, Ummat Kengashida vakillikka ega bo‘lish va o‘z saylovchilari vakili bo‘lish huquqiga egadirlar, shunda ular o‘zlari nomidan Islom qoidalarining ularga nisbatan noto‘g‘ri qo‘llanilishi va ularga tushishi mumkin bo‘lgan hukmdor zulmi to‘g‘risida fikr bildirishlari mumkin. Buning sababi, Alloh shunday degan: {Agar bilmasangiz, zikr ahliga so‘rab ko‘ringlar} (TMQ 16:43).

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. This is because Allah said “So ask the people of the message if you do not know.” (TMQ 16:43).

Biroq, g'ayrimusulmonlarning qonunchilikka oid masalalarda fikr bildirishiga ruxsat berilmaydi, chunki islomiy qonunchilik islomiy e'tiqoddan ('Aqida) kelib chiqadi. U islomiy e'tiqod belgilab bergan muayyan dunyoqarashga muvofiq insoniy muammolarni hal qiluvchi, batafsil dalillardan chiqarilgan amaliy ilohiy hukmlar majmuidir. G'ayrimusulmon esa islomiy 'Aqidaga begona va unga zid bo'lgan ta'limotni qabul qilgan, uning hayot haqidagi qarashi islomiy qarashga zid keladi, shuning uchun qonunchilik masalalarida uning fikri so'ralmaydi.

However, non-Muslims would not be allowed to voice their opinion in matters related to legislation, because the Islamic legislation emanates from the Islamic belief ('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 belief. The non-Muslim embraces a doctrine that is alien and contradictory to the Islamic 'Aqeedah and his viewpoint about life contradicts the Islamic viewpoint and ,therefore, his opinion is not sought in matters of legislation.

Norigə ham xalifani saylash huquqi yo‘q, va u saylanadigan nomzodlarni saralashda ham ishtirok etish huquqiga ega emas, chunki u hukmronlikda hech qanday huquqqa ega emas. Ummat Kengashining majburiy vakolatlariga kiradigan boshqa masalalarga kelsak, bu masalalarda va ular yuzasidan fikr bildirishda u xuddi musulmon kabidir.

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 ruling. As for other matters that form part of the Ummah Council’s mandatory powers, he is just like the Muslim in these matters and in voicing an opinion regarding them.