Davlatning fuqarosi bo'lgan, balog'atga yetgan va aql-idrokli har qanday shaxs, erkak yoki ayol bo'lishidan qat'i nazar, Ummat Kengashining a'zosi bo'lish va kengash a'zolarini saylash huquqiga ega. Buning sababi shundaki, Ummat Kengashi hokimiyat yuritish vakolatiga ega emas va u ayolning hokim bo'lishini taqiqlovchi sharifu hadis doirasiga kirmaydi. Aksincha, u ikkala – erkak va ayol uchun ham to'g'ri keladigan shuro va hisobdorlik masalasi doirasiga kiradi. Payg'ambar ﷺ nubuvvatlarining o'n uchinchi yilida, ya'ni hijrat qilgan yilida, u zotning huzurlariga yetmish besh nafar musulmon keldi, ular orasida ikki nafar ayol ham bor edi, ular barchasi u zotga Aqaba ikkinchi baey'atini berdilar. Bu urush va jang baey'ati hamda siyosiy baey'at edi. Ular barchasi baey'at berganlaridan so'ng, u zot ﷺ ularning hammasiga shunday dedilar: .

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: .

"Aranglardan menga o‘n ikki nafar naqib (boshliq) olib keling, ular o‘zlari va o‘z qavmlari uchun mas’ul bo‘lsinlar." Bu Ahmad tomonidan Ka’b ibn Molik orqali rivoyat qilingan uzun hadisning bir qismi bo‘lib, bu barcha hozir bo‘lganlar orasidan saylov o‘tkazish haqida Payg‘ambar ﷺ tomonidan barchaga qaratilgan buyruqdir.

"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. .

U (PBUH) hech kimni erkaklar bilan cheklamagan va ayollarni chetlatmagan, na saylovchilar, na saylanuvchilar haqida. Mutlaq (cheklanmagan) hukm shunday qabul qilinadi, agar uni cheklovchi dalil bo'lmasa; xuddi shunday, Aam (umumiy) hukm ham shunday qabul qilinadi, agar uni aniqlashtiruvchi dalil bo'lmasa. Bu holatda nutq cheklanmagan va umumiy edi. Biror aniqlashtirish yoki cheklash dalili naql qilinmagan, bu esa Allohning Elchisi ﷺ ikki ayolga Naqiblarni saylashni buyurganini va musulmonlar orasidan Naqib etib saylanish huquqini bergani to'g'risida dalolat qiladi.

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. .

Allohning Rasuli ﷺ bir marta odamlardan bay’at olish uchun o‘tirdilar, Abu Bakr va ‘Umar ham u zot bilan birga o‘tirdilar va erkaklar ham, ayollar ham unga bay’at berdilar. Bu bay’at hukmronlik haqida bo‘lgan, islom haqida emas, chunki ayollar allaqachon musulmon edilar. Hudaybiyadagi Ridvon bay’atidan keyin ayollar ham unga o‘z bay’atlarini berdilar.

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. .

Alloh (S.W.T) aytadi: "Ey Payg'ambar! Iymon keltirgan ayollar sizning huzuringizga kelib, Alloh bilan biror narsani shirk keltirmasliklari, o'g'irlik qilmasliklari, zino qilmasliklari, bolalarini o'ldirmasliklari, qasddan yoki yolg'ondan bo'hton uydirmasliklari va har qanday to'g'ri ishda sizga itoatsizlik qilmasliklari haqida bay'at qilsalar, ularning bay'atini qabul qiling va ularning gunohlari uchun Allohdan mag'firat so'rang, chunki Alloh juda mag'firat qiluvchi, rahmli Zotdir", .. [60:12]. Bu bay'at hukmdorlik haqida ham bay'at edi, chunki Qur'on ayollarni mo'min deb ta'riflaydi va bay'at ularning har qanday yaxshi ishda unga itoatsizlik qilmasliklari haqida edi. Bundan tashqari, ayolning fikr bildirishda vakillik qilish va vakil bo'lish huquqi bor. Buning sababi, u o'z fikrini bildirish huquqiga ega, shuning uchun o'z vakilini tanlashi mumkin; bundan tashqari, o'rinbosarlik erkak bo'lishni talab qilmagani uchun, u o'zini saylagan kishilarning vakili bo'lish huquqiga ega. .

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. .

Shuningdek, ma'lum bo'lganki, hazrat ‘Umar muammo duch kelganda, u shar'iy hukmlarga yoki davlat boshqaruvining biron-bir ishiga taalluqli bo'lsin, musulmonlarning fikrini so'rar edi. Unga biror muammo tushganda, u musulmonlarni masjidga chaqirar, erkaklarni ham, ayollarni ham chaqirib, ularning barchasidan fikr so'rar edi. Mahrni cheklash masalasida bir ayol unga qarshi chiqqanda, u o'z fikridan qaytdi.

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..

Zimmiylarning ham musulmonlar kabi Ummat kengashida vakillikka ega bo'lish va o'z saylovchilarining vakili bo'lish huquqi bor. Shunda ular o'z nomlaridan Islom qoidalarining ularga nisbatan noto'g'ri qo'llanilishi va hokimning ularga tushishi mumkin bo'lgan zulmi haqida fikr bildirishlari mumkin.

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. .

Shunga qaramay, musulmon bo‘lmaganlarga qonunchilikka oid masalalarda o‘z fikrini bildirishga ruxsat berilmaydi, chunki Islom qonunchiligi Islom aqidasidan kelib chiqadi. U Islom aqidasi belgilab bergan hayotga qarashga muvofiq insoniy muammolarni hal qiluvchi, batafsil dalillardan istidlol qilib olingan amaliy ilohiy hukmlar majmuasidir. Musulmon bo‘lmagan kishi Islom aqidasiga begona va unga zid bo‘lgan e’tiqodni qabul qilgan bo‘ladi, uning hayotga qarashi esa islomiy qarashga qarama-qarshi bo‘lgani 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 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. .

G'ayrimusulmonning ham xalifani saylash huquqi yo'q, xalifa saylanadigan nomzodlarni saralashda ishtirok etish huquqi ham yo'q, chunki u hokimiyatda hech qanday huquqqa ega emas. Ummat Kengashining majburiy vakolatlariga kiradigan boshqa masalalarga kelsak, bu masalalarda va ularga nisbatan 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 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.