允许女性担任民政职务和司法机构中的职位，但不包括"不义法院"。她可以选举乌玛议会的成员，也可以自己成为议会成员；她还可以参与国家元首的选举，并向其宣誓效忠。

It is permitted for a woman to be appointed in civil service and positions in the judiciary apart from the Court of Injustices. She can elect members of the Ummah’s council, and be a member herself, and she can participate in the election of the Head of State and in giving him the pledge of allegiance.

这一条款的依据，即是雇佣的依据，因为公务员和法官都属于受雇者。雇佣的依据是普遍且不受限制的。有传述说，先知ﷺ曾说。

The evidence for the article is the evidence for employment, since the civil servant and judge are employees. The evidence for employment is general and unrestricted. It is narrated that the Prophet said.

«أَعْطُوا الأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يَجِفَّ عَرَقُه» ——“在汗水干之前，把工钱付给雇工。”（伊本·马哲从阿卜杜拉·本·欧麦尔处转述）。这里的“雇工”一词是泛指，既包括女性，也包括男性。同理，布哈里从艾布·胡莱赖处转述，先知ﷺ说：

.» أَعْطُوا الأَجِيرَ أَجْرَهُ قَ بْلَ أَنْ يَجِفَّ عَرَقُه « . “Give the employee his wages before his sweat dries” (reported by Ibn Maja from Abdullah Bin Umar). The word “employee” here is general and encompasses both women and men. In the same vein, Al-Bukhari reported from Abu Huraira that the Prophet said.

. وَرَجُلٌ اسْ تَأْجَرَ أَجِيرًا فَاسْ تَ وْفَى « : إلى أن قال » ثَلاثَةٌ أَنَا خَصْمُهُمْ ي وَْمَ الْقِيَامَةِ « » مِنْهُ وَلَمْ ي عُْطِ أَجْرَه .

. وَرَجُلٌ اسْ تَأْجَرَ أَجِيرًا فَاسْ تَ وْفَى « : إلى أن قال » ثَلاثَةٌ أَنَا خَصْمُهُمْ ي وَْمَ الْقِيَامَةِ « » مِنْهُ وَلَمْ ي عُْطِ أَجْرَه .

“我将在复活日与三种人为敌”，直到他说：“还有一种人雇佣工人，使其完成全部工作，却不支付其工资。”“雇员”一词不受限制，既包括女性也包括男性。雇佣的定义是“以服务交换报酬的契约”，政府部门和司法机关的工作属于服务，是国家与公务员之间基于契约、以报酬即薪水作为交换的服务。欧麦尔·本·卡塔卜（愿安拉喜悦之）任命他部族中的女子沙法（Al-Shifa）为麦地那市场（hisbah）的裁判官，但女性不得担任申诉法院（Madhalim court）的法官，也不得担任负责申诉司法的首席法官，因为那被视为统治职位。

“I will be against three on the Day of Judgement” until he said “and a man who employs an laborer, and gets the full work done by him, but does not pay him his wages.”; the word employee is unrestricted and encompasses both women and men. The definition of employment is “a contract upon an exchange of a service for remuneration” and the work in government departments and judiciary is a service, undertaken upon a contract between the State and the civil servant in exchange for remuneration, which is the salary. Umar b. Al- Khattab (ra) appointed Al-Shifa, who was a woman from his tribe, as a judge in the market place (hisbah) in Madinah, though it is not permitted for a woman to be a judge of the Madhalim court and nor to be the chief judge responsible for the Madhalim judiciary, since that is considered a ruling position.

至于乌玛议会——即用于协商与问责的机构——协商（Shura）是有普遍经文依据的。

As for the Ummah council which is for consultation and accounting, consultation (Shura) is confirmed by a general evidence.

“并在事务上与他们协商”（《古兰经》3:159）,

“And consult them in the matter” (TMQ 3:159),

“以及他们的事务是通过彼此协商决定的”（{又以协商处理他们的事务}，仁慈的真主之言，见《古兰经》42:38），当使者ﷺ看到穆斯林不愿剃头剪发时，他去见了乌姆·赛莱迈，并对她说。

“And whose affair is [determined by] consultation among themselves” (TMQ 42:38), and when the Messenger (saw) saw that the Muslims refused to shave and cut their hair, he went to Umm Salamah and said to her.

.» لَقَدْ هَلَكَ الْمُسْلِمُونَ « .

.» لَقَدْ هَلَكَ الْمُسْلِمُونَ « .

“穆斯林已经毁灭了”，这是布哈里从阿尔-马瓦尔·本·马赫扎迈的传述中记载的。他把发生的事告诉了她，她便对他说：“剃光你的头，他们就不会与你有分歧了。”于是他听从了她的建议，穆斯林也就都剃了头、剪了发。随后她又对他说：“赶快带着他们出发吧。”他也听从了她的建议。因此，他采纳了一位女性的意见，这表明在任何事务上，无论是政治还是其他方面，他都采纳她的意见。舒拉委员会的成员仅仅是代表意见的代理人，而根据证据的普遍性，女性同男性一样被允许被任命为代理人。关于监督与问责的问题也是如此，因为关于command善行、禁止恶行的经文是普遍性的，涵盖男性和女性。穆斯林在乌姆·赛莱麦的传述中记载，安拉的使者ﷺ曾说。

“The Muslims are destroyed” as reported by Al-Bukhari from Al-Mawar Bin Makhzama, and he told her what had happened, so she said to him “Shave your head, they will not differ from you”, so he followed her advice and as a result the Muslims shaved and cut their hair. Then she said to him “Set off with them quickly”, and so he took her advice. So he took the opinion of a woman, which indicates that he took her opinion in any issue whether politics or otherwise. The member of the Shura council is simply a proxy to represent opinion, and it is permitted for a woman to be appointed as a proxy in the same manner as a man, due to the generality of the evidence. The issue of accounting is the same since the texts regarding enjoining the good and forbidding the evil are general, encompassing both men and women – Muslim reported from Umm Salama that the Messenger of Allah (saw) said.

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَالَ: لا مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَالَ: لا مَا صَلَّوْا .

“将有统治者（Amir）出现，你们会喜欢他们的善行，厌恶他们的恶行。见到其恶行而加以制止者，便无过失；心中厌恶其恶行（因无力阻止其再次发生）者，也是安全的。但赞同其恶行并效仿他们的人，精神上便已败坏。”有人问先知ﷺ：难道我们不应当与他们作战吗？他回答：不，只要他们还礼拜。”这里的“礼拜”是指以伊斯兰教治理国家的隐喻，而这段圣训具有普遍性，对男性和女性都适用。因此，正如男人要为统治者负责，女人也同样如此。

“There be Amirs and you will like their good deeds and dislike their bad deeds. One who sees through their bad deeds (and tries to prevent their repetition), is absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined. People asked the Prophet: Shouldn’t we fight against them? He replied: No, as long as they say their prayers” and prayer here is an allusion to ruling by Islam, and the narration is general for both men and women. So just as men account the rulers, so do women.

关于人们是否可以向统治者提出质询的问题，布哈里和穆斯林从艾卜·胡莱赖传述：

As for the issue of men accounting the rulers, Al-Bukhari and Muslim reported from Abu Huraira:

وَكَفَرَ مَنْ كَفَرَ يمنَ الْعَرَ ي ب، فَ قَالَ ، وَكَانَ أَب وُ بَكْرٍ لَمَّا ت وُُفيَِّ رَسُولُ اللَّيه « أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى :كيْفَ ت قَُاتيلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّيه : عُمَرُ يَ قُولُوا لا إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللهي، لأُقَاتيلَنَّ مَنْ فَ رَّقَ ب يَْنَ الصَّلاةي وَالزَّكَاةي، فَيإنَّ الزَّكَاةَ حَقُّ الْمَايل، وَاللهي، لَوْ مَنَ عُويني عَنَاقًا كَانُوا ي ؤَُدُّون هََا إيلَى رَسُويل اللهي لَقَاتَ لْ تُ هُمْ عَلَى مَ نْعيهَا. قَالَ عُمَرُ : ف وَاللهي، مَا هُوَ إيلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَيبي بَكْرٍ » ، فَ عَرَفْتُ أَنَّهُ الَْْقُّ .

وَكَفَرَ مَنْ كَفَرَ يمنَ الْعَرَ ي ب، فَ قَالَ ، وَكَانَ أَب وُ بَكْرٍ لَمَّا ت وُُفيَِّ رَسُولُ اللَّيه « أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى :كيْفَ ت قَُاتيلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّيه : عُمَرُ يَ قُولُوا لا إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللهي، لأُقَاتيلَنَّ مَنْ فَ رَّقَ ب يَْنَ الصَّلاةي وَالزَّكَاةي، فَيإنَّ الزَّكَاةَ حَقُّ الْمَايل، وَاللهي، لَوْ مَنَ عُويني عَنَاقًا كَانُوا ي ؤَُدُّون هََا إيلَى رَسُويل اللهي لَقَاتَ لْ تُ هُمْ عَلَى مَ نْعيهَا. قَالَ عُمَرُ : ف وَاللهي، مَا هُوَ إيلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَيبي بَكْرٍ » ، فَ عَرَفْتُ أَنَّهُ الَْْقُّ .

“当真主的使者ﷺ去世，艾布·伯克尔执政，而贝都因人中有人叛教时，欧麦尔说：我们怎么能去与人作战呢？真主的使者ﷺ曾说：我奉命与人作战，直到他们说‘除真主外再无应受崇拜的主’（真主至上），谁这样说了，他的财产和性命便受到保护，除非依其应有的权利；至于他的清算，则在真主那里。于是艾布·伯克尔说：我指真主起誓，凡是把拜功与天课区分开来的人，我都要与他作战，因为天课是财产的权利。指真主起誓，他们若拒绝给我一只曾交给真主使者ﷺ的小山羊，我也要因他们的拒绝而与他们作战。欧麦尔说：指真主起誓，这不过是真主为艾布·伯克尔敞开了胸怀（使他明白），于是我便知道这是真理。” 至于女人对统治者进行质问，据古尔图比在其《古兰经注》中、阿米迪在《律例精义》中，以及安萨里在《至精》中所载：欧麦尔（愿真主喜悦他）曾禁止人们给予超过四百迪尔汗的聘礼，一位妇女对他说：欧麦尔，你无权这样做。你没有听过真主的经文吗？

“When the Messenger of Allah (saw) died and Abu Bakr took office, and those from the Bedouins disbelieved, Umar said: How can we fight people and the Messenger of Allah (saw) said: I have been ordered to fight the people until they say La ilaha illa Allah (swt), and whoever does so then their wealth and blood are protected except by its right, and their account is with Allah (swt). So Abu Bakr said: I swear by Allah (swt), I will fight whosoever differentiates between the prayer and the Zakah, since Zakah is the right of the wealth, By Allah (swt), if they deny me a young goat, that they paid to the Messenger of Allah (saw) I will fight them over their denial. Umar said: By Allah (swt), it was only that Allah (swt) had opened the chest of Abu Bakr (to understanding), and so then I realised it was the truth”. As for women accounting the ruler, it is mentioned by Al-Qurtubi in his Tafsir, Al-Amidi in Al-Ihkam and Al-Ghazali in Al-Mustasfa that a woman accounted Umar (ra) when he prohibited people from giving dowry of greater than four hundred dirham. She said to him: You have no right to do this Umar. Have you not heard the words of Allah (swt).

“你们若已给了她们一大堆财物，就不可从中取回任何东西。”（TMQ 4:20）所以他说：妇女的说法是对的，而欧麦尔是错的。

“And you have given one of them a great amount [in gifts], do not take [back] from it anything.” (TMQ 4:20) so he said: A woman is correct, and Umar is wrong.

关于妇女参与选举哈里发并向其宣誓效忠（宣誓效忠，bay‘ah）的问题，乌姆·阿提耶（Umm ‘Atiyyah）的叙述明确提到了妇女如何宣誓效忠，该段由布哈里从乌姆·阿提耶处记录：

With respect to her participation in elections for the Khalifah and giving him the pledge of allegiance, the narration of Umm ‘Atiyyah explicitly mentions how the women gave the pledge of allegiance, reported by Al-Bukhari from Umm ‘Atiyyah:

. فَ قَرَأَ عَلَيْ نَا أَنْ لاَ يُشْرِكْنَ بِاللَّهِ شَ يْئًا وَنَ هَانَا عَنِ النِّ يَاحَ ةِ، بَايَ عْ نَا النَّبِيَّ « »... فَ قَبَضَتِ امْرَأَةٌ مِنَّا يَدَهَا .

. فَ قَرَأَ عَلَيْ نَا أَنْ لاَ يُشْرِكْنَ بِاللَّهِ شَ يْئًا وَنَ هَانَا عَنِ النِّ يَاحَ ةِ، بَايَ عْ نَا النَّبِيَّ « »... فَ قَبَضَتِ امْرَأَةٌ مِنَّا يَدَهَا .

我们向先知宣誓效忠，他为我们诵读了不可以否认真主（swt）的内容，并禁止我们哀号（为死者哭嚎），于是我们中有一位妇女收回了她的手。这句话中的经文

“We gave the Prophet the pledge of allegiance and he read for us that they should not disbelieve in Allah (swt), and he forbade us from wailing (over the dead), so one of us withdrew her hand”, and the verse.

“先知啊！当信女到你这里来向你宣誓效忠时。”（TMQ 60:12）这节经文同样明确提到了女性宣誓效忠的情形，因此，女性选举哈里发并向其宣誓效忠是被允许的。

“O Prophet, when the believing women come to you pledging to you.” (TMQ 60:12) is also explicit in mentioning the woman’s pledge of allegiance, and ,therefore, it is permitted for her to elect the Khalifah and give him the pledge of allegiance.