Davlatning fuqaroligiga ega bo‘lgan har bir shaxs, agar balog‘atga yetgan va aqli joyida bo‘lsa, Ummat Kengashining a’zosi bo‘lish huquqiga ega bo‘ladi hamda Kengash a’zolarini saylash huquqiga ega bo‘ladi, shaxs erkak bo‘lsinmi yoki ayol, musulmonmi yoki nomusulmon, farqi yo‘q. Buning sababi shundaki, Ummat Kengashi faqat fikr bildirish jihatidan xalqning vakilidir va hukm yuritish hamda qonun chiqarish vakolatiga ega emas. Kengash fikr bildirishda vakil bo‘lgani uchun, Islom Davlatidagi xalq shariat nuqtayi nazaridan vakil bo‘lishga haqli bo‘lganlar orasidan istalgan kishini vakil qilib tayinlash huquqiga ega. Худди musulmon va nomusulmonning o‘ziga nisbatan Islom hukmlarining noto‘g‘ri qo‘llanilishi hamda hokim tomonidan unga qarshi sodir etilishi mumkin bo‘lgan har qanday adolatsizlik haqida fikr bildirish huquqi bo‘lganidek, u ham istagan vakilga ega bo‘lish va istagan kishining vakili bo‘lish huquqiga ega. Shunga ko‘ra, vakil va vakil qilinuvchi musulmon bo‘lishi shart emas; ular musulmon ham, nomusulmon ham bo‘lishi mumkin. Shu sababli, musulmonlar singari nomusulmonlar ham Davlat fuqaroligiga ega bo‘lgan shartda, musulmon yoki nomusulmon bo‘lgan o‘z vakillarini Ummat Kengashiga saylashlari joiz.

Any person who holds the citizenship of the State, if He was 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 was a man or a woman, a Muslim or non-Muslim. This is because the Council of the Ummah is the people’s representative in opinion only, and has no mandate to rule and legislate. Since the Council is the representative in voicing opinions, people in the Islamic State have the right to delegate whomever they wish from among those who lawfully qualify as representatives. This is just like the Muslim and the non-Muslim has the right to voice his opinion regarding the misapplication of the rules of Islam on him, and regarding any possible unjust act perpetrated against Him by the ruler. He therefore has the right to have any representative He wishes and to represent anyone He wishes. Accordingly, the representative and the represented do not have to be Muslims; they can be either Muslims or non-Muslims. This is why it is permitted for non-Muslims, just as it is for Muslims, to elect their representatives to the Council of the Ummah, whether Muslim or non-Muslim, as long as they hold the citizenship of the State.

Bundan tashqari, Islom o'zining hokimiyati ostidagi kishilarga ularning mazhabi, irqi yoki jinsidan qat'i nazar, sof insoniy nuqtai nazardan qaraydi. Ular uchun belgilanadigan boshqaruv siyosatlari shu asosga qurilgan bo'lib, hukmronlik insoniyat manfaati uchun amalga oshiriladi va shu tariqa odamlarni zulmatdan nurga chiqaradi. Shunday qilib, fuqarolar ilohiy hukmlarning barchaga tatbiq etilishi borasida, inson sifatida insonga oid huquq va majburiyatlar jihatidan tengdirlar. Sudya nizolarni hal qilganda va hukmdorlar boshqarganda, ular odamlar o'rtasida farq qila olmaydilar; ular fuqaro sifatida, boshqa hech narsa jihatidan emas, teng deb hisoblanishlari kerak. Shuning uchun har bir fuqaro o'z fikrini bildirish va o'z fikrini hamda o'zini saylagan kishilarning fikrini ifodalash uchun vakilini tanlash huquqiga ega. Buning sababi shuki, Alloh (subhanahu va taolo) Islom bilan barcha odamlarga ularning inson sifatidagi holatida, boshqa hech narsa sifatida emas, murojaat qilgan. U (subhanahu va taolo) aytadi: “Ey odamlar! Sizlarga Robbingiz tomonidan dalil keldi va sizlarga yorqin nur nozil qildik.” [TMQ An-Nisa’: 174] Va U (subhanahu va taolo) yana aytadi: “Ey odamlar! Men sizlarning hammangizga yuborilgan Alloh rasulining (sollallohu alayhi va sallam) elchisiman.” [TMQ Al- A’raf: 158]

Beside this, Islam looks upon the subjects under its authority from a purely human viewpoint, regardless of their sect, race, or sex. The ruling policies designed for them would be founded on this basis, so that the ruling is for the benefit of humanity, thereby taking it out of the darkness into the light. The citizens are thus equal in terms of rights and duties related to the human in his capacity as a human, as far as the implementation of the divine rules on everyone is concerned. When the judge settles the disputes and when the rulers rule, they cannot differentiate between people, they must treat them as equals in their quality as citizens and nothing else. Each citizen therefore has the right to voice his opinion and to choose his representative to express his opinion and those who elected him. This is because Allah (swt) has addressed all people with Islam in their quality as humans and nothing else. He (swt) says; “O you people, a proof has come to you from your Lord, and we have revealed to you a shining light.” [TMQ An-Nisa’: 174] And He (swt) also says; “O you people, I am the Messenger of Allah (pbuh) sent to all of you.” [TMQ Al- A’raf: 158]

Olimlar, ayniqsa usul (asoslar) olimlari, ittifoq qilganlarki, ilohiy hukmlar nutqni tushuna oladigan har bir aqli bor insonga qaratilgan, U musulmon bo‘lsin yoki bo‘lmasin, erkak bo‘lsin yoki ayol. Bu kofirlarga nisbatan shunday. Ummat Kengashiga ayollarning a'zo bo‘lishiga kelsak, bunga sabab shuki, Ummat Kengashi hokimiyatning bir qismi emas va ayolning vasiyligi (qavvomligi) haqidagi Rasulullah ﷺ hadisi unga taalluqli emas. Shuningdek, tasdiqlanganki, Umar biror muammo uning e'tiboriga havola etilganda va u musulmonlar bilan maslahatlashmoqchi bo‘lganda — muammo ilohiy hukmlarga (qonunchilikka) taalluqli bo‘lsinmi, hokimiyatga yoki davlatga tegishli boshqa masalaga bo‘lsinmi — musulmonlarni masjidga chaqirar, erkaklarni ham, ayollarni ham chaqirib, ularning barchasidan fikrini so‘rar edi. Bir safar, ayol Unga mahr belgilashning noto‘g‘ri ekanligini ko‘rsatgach, u o‘z fikridan qaytgan. Rasulullah ﷺ nubuvatlarining o‘n uchinchi yilida, hijrat qilgan yili, Unga yetmish besh nafar musulmon keldi, ular orasida ikki ayol ham bor edi, ular barchasi Unga Aqaba ikkinchi bay'atini berdilar, bu urush va jang bay'ati hamda siyosiy bay'at edi. Ular barchasi bay'at berganlaridan so‘ng, U ﷺ ularga dedi: “Orangizdan menga o‘n ikki naqib (Nuqaba'a) olib keling, ular o‘zlari va qavmlari uchun javobgar bo‘lsinlar.” Bu buyruq hammaga qaratilgan edi — hozir bo‘lganlarning orasidan tanlash uchun. U ﷺ ularning erkak bo‘lishini yoki ayol bo‘lishini aniqlab bermadi va ayollarni na tanlovchilar, na tanlanuvchilar qatoridan chiqarmadi. Mutlaq hukm shunday qabul qilinadi, unga cheklovchi dalil bo‘lmasa; a'mm (umumiy) hukm ham shunday qabul qilinadi, unga tahsis qiluvchi dalil bo‘lmasa. Bu holda nutq mutlaq va umumiy edi. Dalillar yo'qligi, ya'ni hech qanday cheklash yoki maxsus belgilash qayd etilmagani, Payg'ambar (s.a.v.) ikki ayolga naqiblarni (boshliqlarni) saylashni buyurganini va ularga musulmonlar orasidan naqib etib saylanish huquqini berganini ko'rsatadi. Payg'ambar ﷺ odamlardan bay'at olish uchun bir marta o'tirdilar, Abu Bakr va 'Umar ham u zot bilan birga o'tirdilar, va erkaklar ham, ayollar ham u zotga bay'at berdilar. Bu bay'at Islomga emas, balki hukmronlikka oid edi, chunki ayollar allaqachon musulmon edilar. Hudaybiya bay'at ar-ridvonidan so'ng ayollar ham u zotga o'z bay'atlarini berdilar. Alloh (subhanahu va taolo) aytadi: "Ey Payg'ambar! Mo'min ayollar Allohga hech narsani sherik qilmaslik, o'g'rilik qilmaslik, zino qilmaslik shartida sizning huzuringizga bay'at uchun kelsalar..." [TMQ Al-Mumtahana: 60] Bu bay'at ham hukmronlikka oid edi, chunki Qur'on ularning mo'min ekanliklarini oldindan belgilab qo'ygan edi, va bay'at har bir ma'ruf ishda Uning amriga itoatsizlik qilmaslik ustiga edi.

The scholars have agreed, especially the scholars of Usul (foundations), that the divine rules are addressed to every sane person able to understand the speech, whether He is Muslim or not, male or female. This is as far as the non-Muslims are concerned. As regards the membership of Women to the Council of the Ummah, this is because the Council of the Ummah is not part of ruling and is not subject to the Hadith of the Messenger of Allah (pbuh) which relates to the woman’s guardianship. It has also been confirmed that when ‘Umar had a problem brought to his attention and He wanted to consult the Muslims about it, whether the problem was related to the divine rules (legislation) or related to ruling or any other matter that concerned the State, He would summon the Muslims to the Masjid, and He would summon both men and women and ask them all for their opinion. He, on one occasion, reversed his opinion when a woman pointed out to Him that it was wrong to fix the Doweries. In the thirteenth year of the Messenger of Allah’s (pbuh) Prophethood, the year He emigrated, there came to the Him (pbuh) seventyfive Muslims, among whom were two women, and they all gave Him the second Bay’ah of Al-’Aqaba, which was a Bay’ah of war and fighting and a political Bay’ah. Once they had all given their Bay’ah, He said to them; “Bring me twelve Chiefs (Nuqaba’a) from among you who would be responsible for themselves and their folk.” This order was addressed to everyone, to select from among everyone present. He (pbuh) did not specify whether they should be men or women and He did not exclude the women, neither in regard to who was to 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 A’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 Nuqabah (Chiefs), and gave them the right to be chosen as Nuqabah from amongst the Muslims. 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 Bay’ah. This Bay’ah was one on ruling and not on Islam, for the women were already Muslims. After the Bay’ah of the Ridhwan in Hudaybiyah the women gave Him their Bay’ah too. Allah (swt) 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).” [TMQ Al-Mumtahinah: 60] This Bay’ah was also over ruling, because the Qur’an pre-determined that they were believers, and the Bay’ah was over not disobeying Him in any ma’roof.

Bundan tashqari, ayol o'z fikrini bildirishda vakil tayinlashga haqlidir, va uning fikr bildirish huquqi bor ekan, boshqalar ham uni vakil qilib tayinlashi mumkin. Shuning uchun u o'z vakilini fikr bildirishda tanlashi mumkin. Buning sababi shuki, vakillik (wakala) erkak bo'lishni talab qilmaydi, shuning uchun ayol boshqalarning vakili bo'lishga haqlidir.

Moreover, the woman has the right to delegate somebody in voicing her opinion, and for somebody to delegate her, because she has the right to voice her opinion, so she can choose her representative over it. It is also because the Wakala (representation) does not necessitate manhood, thus she has the right to represent others.

Shunga qaramay, g‘ayrimusulmonlarga qonunchilikka oid masalalarda o‘z fikrini bildirishga ruxsat berilmaydi, chunki islomiy qonunchilik islomiy aqidadan kelib chiqadi. U islomiy aqidada belgilangan hayotga oid muayyan qarashga muvofiq, insonning muammolarini hal qiladigan, keng dalillardan chiqarilgan bir qator amaliy ilohiy hukmlardir. G‘ayrimusulmon esa islomiy aqidaga yot va unga zid bo‘lgan e’tiqodni qabul qilgan, hayot haqidagi qarashi islomiy qarashga zid bo‘lgani uchun uning fikri qonunchilik masalalarida so‘ralmaydi.

Despite all this, 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 the human’s 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.

Kofirning xalifani saylash huquqi yo‘q, shuningdek xalifa saylanishi kerak bo‘lgan nomzodlarni tanlashda ishtirok etish huquqi ham yo‘q, chunki u hukmronlikda hech qanday huquqqa ega emas. Ummat Kengashining majburiy vakolatlariga kiradigan boshqa masalalarga kelsak, bu masalalarda va ularga nisbatan fikr bildirishda kofir xuddi musulmonga o‘xshaydi.

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