Ummat Kengashining har bir a'zosi, Shariat ruxsat etgan chegaralar ichida bo'lsa, hech qanday bosimsiz, xohlaganicha so'z aytish va fikr bildirish huquqiga ega. A'zo fikr bildirish va hisobdorlik borasida musulmonlarning vakili bo'ladi. Uning vazifasi Xalifa yoki har qanday hukmdorning, shuningdek Davlatning istalgan idorasi va muassasasidagi har qanday davlat xizmatchisining faoliyatini diqqat bilan o'rganish, ularning barchasini hisobdor qilish, ularga maslahat berish, fikr bildirish, takliflar kiritish, ular bilan munozaraga kirishish hamda Davlat tomonidan amalga oshirilgan barcha noto'g'ri harakatlarga e'tiroz bildirishdir. U buni yaxshilikka buyurish va yomonlikdan qaytarish hamda hukmdorlarni hisobdor qilishga majbur bo'lgan musulmonlar nomidan qiladi.

Every member of the Council of the Ummah has the right to speak and voice an opinion as he wishes without any pressure as long as it is within the limits allowed by Shara. The member would be a representative of the Muslims in terms of voicing opinions and in accounting. His job would be to study closely the activities of the Khalifah or any ruler in the State or any civil servant in any of the State’s departments and offices and hold all them accountable, giving them advice, voicing opinions, presenting suggestions, entering with them into debates, and with objecting to all of the wrong actions performed by the State. He would do all this on behalf of the Muslims who are obliged to enjoin what is good and forbid what is evil, and to hold the rulers accountable, .

...ularga nasihat va maslahat berish, chunki bu musulmonlarning ularga nisbatan burchidir. Alloh (S.W.T) aytadi: .

giving them advice and suggestions, because this is their duty upon the Muslims. Allah (S.W.T) says: .

"Siz insonlar uchun paydo qilingan eng yaxshi ummatsiz, yaxshilikka buyurasiz va yomonlikdan qaytarasiz". .. [3:110].

"You are the best of peoples, evolved for mankind, enjoining what is right and forbidding what is wrong". .. [3:110].

U Uning (S.W.T) aytadi: .

And He (S.W.T) says: .

"Ular shunday kishilarki, agar Biz ularni yerda qaror topdirsak, namozni to'kis ado etadilar, zakot beradilar, yaxshilikka buyurib, yomonlikdan qaytaradilar". .. [22:41].

"They are those who, if we establish them in the land, establish regular prayers and give zakat, enjoin the right and forbid the wrong". .. [22:41].

Alloh (S.W.T) ham aytadi: .

Allah (S.W.T) also says: .

Ulardan bir guruh odamlar chiqsin, ular yaxshilikka chaqirsinlar, to'g'rilikni buyursinlar va yomonlikdan qaytarsinlar. ... [3:104].

"And let there arise from amongst you a band of people inviting to all that is good, enjoins what is right and forbidding what is wrong". .. [3:104].

Ko‘plab hadislar rivoyat qilinganki, ular ma’ruf ishga buyurish va munkardan qaytarishning vojibligini bildiradi, masalan, Payg‘ambar Muhammad ﷺ ning quyidagi so‘zlari:

Many Ahadith have been reported that indicate the obligation of enjoining the Maaroof and forbidding the Munkar, such as Prophet Muhammad’s (PBUH) saying: .

"Mening jonimni qo'lida tutgan Zotga qasamki, siz yaxshilikka buyurishingiz va yomonlikdan qaytarishingiz kerak, aks holda Alloh tomonidan sizlarga azob yuborilishi mumkin; shunda sizlar Unga duo qilasiz, ammo duoingiz ijobat bo'lmaydi", deb Ahmad Huzayfa orqali rivoyat qilgan. [Abu Dovud, Sunan, #4336] U zot ﷺ yana shunday dedilar:

"By He Who owns my soul, you must enjoin the Ma’roof and forbid the Munkar, or Allah may inflict upon you a punishment from Him, you would then supplicate Him and your supplication would go unanswered", as narrated by Ahmad on the authority of Hudhayfah. [Abu Dawud, Sunan, #4336] He (PBUH) also said: .

"Sizlardan kimki bir munkarni ko'rsa, uni qo'li bilan o'zgartirsin; agar qodir bo'lmasa, tili bilan o'zgartirsin; agar qodir bo'lmasa, qalbi bilan (o'zgartirsin). Va bu iymonning eng past darajasidir", deb Muslim Abu Sa'iddan rivoyat qilgan [Sahih, #175]. Bu oyatlar va hadislar musulmonlarni ma'ruf ishga buyurish va munkardan qaytarishga undaydi. Hukmdorlarni hisobdor qilish ma'ruf ishga buyurish va munkardan qaytarishning bir qismidir. Ba'zi hadislarda aynan hukmdorlarni hisobdor qilish buyurilgan, bu esa ushbu vazifaning ahamiyatini ko'rsatadi. Umm Atiyya Abu Sa'iddan rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan: "Jihodning eng afzali zolim hukmdor huzurida haqiqat so'zini aytishdir." [Abu Dovud, Sunan, #4344] Bu matn hukmdorni tanqid qilish va uning yuziga haqiqat so'zini aytish majburiyati haqidadir, uni eng yaxshi jihod shakli deb hisoblaydi. Allohning Elchisi ﷺ bu turdagi jihodga da'vat qilgan va hatto u jon berishga olib kelsa ham, uni juda ma'qul ko'rgan, sahih hadisda zikr qilinganidek, u zot ﷺ shunday degan: .

"If anyone among you sees a Munkar, let him change it with his hand; if he could not, let him then change it with his tongue; and if he could not, then with his heart., And that is the least of Iman", narrated by Muslim on the authority of Abu Sa’id [Sahih, #175]. These verses and Ahadith command the Muslims to enjoin the Maaroof and forbid the Munkar. Holding the rulers accountable is part of enjoining the Maaroof and forbidding the Munkar. Some Ahadith in fact specifically order the holding of the rulers accountable, this highlights the importance of such a duty. Umm Atyya reported on the authority of Abu Sa’id that the Messenger of Allah (PBUH) said: "The best of Jihad is a word of truth before a tyrant ruler." [Abu Dawud, Sunan, #4344] This is a text regarding the censure of the ruler and the obligation of uttering the word of truth in his face, considering it as the best form of Jihad. Allah's Messenger (PBUH) exhorted this type of Jihad and made it very desirable even if it led to the loss of life, as mentioned in the sound (Sahih) hadith, He (PBUH) said: .

"Shahidlarning sayyidi Hamza, va zolim hokimga nasihat qilish uchun uning oldida turib, o‘ldirilgan kishi." [Al-Mundhiriy, at-Targhib va-t-Tarhib, 3-jild, 229-bet].

"The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advise him, and was killed." [Al-Mundhiry, al-Targhib wa’l-Tarhib, vol.3, p.229]. .

Sahobalar, Alloh ulardan rozi bo'lsin, Hudaybiya sulh shartnomasi borasida Allohning Elchisi ﷺ ga qattiq qarshilik ko'rsatganlarida, u zot ﷺ ularning qarshiligi uchun ularni tanbeh bermadi; aksincha, ularning fikrini rad etdi va sulh shartnomasini tuzdi. Buning sababi shuki, uning ﷺ harakati Allohdan (S.W.T.) kelgan vahiy edi; bunday holatda odamlarning fikrining hech qanday og'irligi yo'q. U zotning ﷺ ularni tanbeh qilishi esa, u zot ﷺ muqaddas qurbonlik tuyalarni so'yishni, boshlarini qirdirishni va ehromdan chiqishni buyurganida, ular unga itoat qilmaganlari uchun edi. Shuningdek, Badr jangida Allohning Elchisi ﷺ al-Habbob ibn Mundhir u turgan joy borasidagi fikriga qarshi chiqqanida, uni tanbeh qilmadi, balki uning fikriga amal qildi.

When the Sahabah, May Allah be pleased with them, strongly opposed the Messenger of Allah (PBUH) regarding the Hudaybiyah peace treaty, he did not censure them over their opposition; he rather rejected their view and concluded the peace treaty. This is because his action was revelation from Allah (S.W.T); where there is no weight to the view of the people in such case. His rebuke to them was because they did not obey him when he ordered them to slaughter the consecrated camels, and to shave their heads, and break off their consecration. Also the Messenger of Allah (PBUH) did not rebuke al-Habab b. Mundhir in the battle of Badr when he disagreed with the location he camped in, rather he followed his opinion. .

Rasululloh (ﷺ) ham ko'pchilikning fikriga qo'shildi, ular Madinadan tashqarida Quraysh bilan to'qnash kelish kerak deb maslahat berishgan edi, holbuki o'zi boshqacha qarashda edi. Bunday barcha hodisalarda Rasululloh (ﷺ) ularning e'tirozlarini tinglar va ularga javob berardi.

The Messenger (PBUH) also went along with the opinion of the majority who suggested that they should confront Quraish outside Medina, despite the fact that He (PBUH) saw otherwise. In all such events, the Messenger (PBUH) used to listen to their objection and answer them back. .

Sahobalar (roziyallohu anhum) Rosulullohdan (ﷺ) keyin Xulafoi Rosheddinni (roziyallohu anhum) ham hisobga tortishgan; ular ularni tanbeh berishmagan. Ular Umar (roziyallohu anhu) minbarda turganda, u Yaman ridolarini taqsimlagan usuli sababli uni hisobga tortishgan. Bir ayol uni mahr miqdorini oshirishni man qilgani uchun e'tiroz bildirgan; sahobalar ham uning Iroq fath etilgandan keyin erlarini taqsimlashdan bosh tortganiga e'tiroz bildirib, uni hisobga tortishgan. Bilol va Az-Zubayr uning e'tiroziga qattiq javob berishgan. U ular bilan bahslashgan va boshqa sahobalar bilan maslahatlashgan, to ularni o'z fikriga ishontirguncha.

The Sahabah (ra) had also taken their Khulafaa' Rashidun (ra) after the Messenger (PBUH) to task; and they did not rebuke them. They had held ‘‘Umar accountable while he was standing on the pulpit because of the way he divided the Yemeni cloaks. A woman challenged him because he forbade the increase of the dowries; and the Sahabah also objected to his refusal to divide the lands of ‘Iraq after its conquest and took him to task. Bilal and Al-Zubayr were harsh in their objection to him. He used to debate with them and consult other Sahabah until he convinced them of his opinion..

Shunga ko'ra, Ummat Kengashining har bir a'zosi musulmonlar umumining vakili sifatida Kengashda xohlagancha so'zlash, istagancha fikrini bildirish huquqiga ega, hech qanday to'siq yoki bosimsiz. U Xalifani, shuningdek, Mu'avin, Vali va har qanday davlat xizmatchisini hisobdor qilish huquqiga ega. Ular, u hisob berish va fikr bildirish jarayonida shar'iy qoidalarga rioya qilar ekan, unga javob berishga majburdirlar.

Therefore, any member of the Council of the Ummah, as a representative of the Muslims at large, has the right to speak in the Council as he pleases, and to voice his opinion as he wishes, without any hindrance or pressure. He has the right to hold the Khalifah accountable, as well as the Mu’awin, the Wali and any civil servant. They are obliged to answer him as long as he is abiding by the rules of shara in the process of accounting and voicing his opinion. .

Ummat kengashining musulmon bo‘lmagan a’zolari ham hukmdorlardan ularga biron-bir zulm yetganida o‘z fikrlarini bildirish huquqiga ega. Ular fikrlarini bildirishda shariat doirasidan chiqmasalar, hech kim ularga to‘sqinlik qilmaydi va ular o‘zlarini cheklangan his qilmaydilar.

The non-Muslim members of the council of the Ummah also have the right in voicing their opinion regarding any oppression that might fall upon them from the rulers, without being prevented or feeling impeded as long as they remained within the bounds of shara in voicing their opinions.