Yin hisabi ga shugabanni wajibi ne a kan musulmi. Wajabcin biyayya gare su, koda sun yi ba daidai ba kuma sun hana mutane hakkokinsu, ba ya nufin musulmi su yi shiru, a'a, yana nufin biyayya gare su wajibi ce, kuma yin hisabi a kan ayyukansu ma wajibi ne.

Holding the rulers accountable is a duty upon the Muslims. The obligation of obeying them even if they did wrong and withheld people’s rights does not mean that the Muslims should keep silent, but it means that obeying them is obligatory and holding them accountable for their actions is obligatory as well.

Allah (SWT) ya umurci Musulmai su riƙa lissafin shugabanninsu, kuma ya yi umurni mai ƙarfi a gare su da su ƙalubalanci shugabannin idan suka hana 'yancin al'umma, suka yi sakaci da hakkokinsu, suka yi watsi da wani al'amari na al'ummarsu, suka keta dokokin Musulunci, ko suka yi mulki da abin da ba shi ne abin da Allah (SWT) ya saukar ba. Muslim ya ruwaito daga Umm Salama cewa Manzon Allah ﷺ ya ce: "Za a naɗa muku shugabanni, za ku san wasu daga abin da suke aikatawa, kuma za ku ƙi wasu. Duk wanda ya gane, to ya tsira daga zargi. Duk wanda ya ƙi (ayyukansu marasa kyau), to ya samu aminci, amma duk wanda ya amince kuma ya bi su, (to ya halaka)." Suka ce: "Ba za mu yaƙe su ba ne?" Sai ya ce: "A'a, muddin suna sallah." Sai kuma wata ruwayar da Muslim ya ruwaito.

Allah (swt) ordered the Muslims to hold their rulers accountable and strongly commanded them to challenge them if they withheld the citizens’ rights, neglected their duties towards them, ignored any of the citizens affairs, violated the rules of Islam or ruled by other than that which Allah (swt) has revealed. Muslim reported on the authority of Umm Salama that the Messenger of Allah (pbuh) said; “‘Ameers will be appointed over you, you recognise some of what they do and you disown some. Whoever recognised He is absolved from blame. Whoever disapproved (of their bad deeds) He is safe, but whoever consented and followed them (he is doomed.)’ They said; ‘Should we not fight against them?’ He (pbuh) replied; ‘No, as long as they prayed.’” In another narration by Muslim,

"Duk wanda ya ƙi (abin ƙarya) zai tsira, kuma duk wanda ya nuna ƙyama zai samu aminci, amma wanda ya amince kuma ya bi (su) ba zai tsira ba." Wannan hadisi yana bayyana hadisin farko. Manzon Allah ﷺ ya umarci a nuna ƙyama ga shugaba, kuma ya wajabta hakan ta kowace hanya da za a iya, bisa sharaɗin cewa ba tare da yaƙi ba, watau ba tare da amfani da takobi ba, sai dai idan (shugaban) ya nuna kafirci a fili ta hanyar harshe ta hanyar faɗin wani abu, ko kuma ta zuciya idan mutum ba zai iya amfani da hannu ko harshe ba. Ya ﷺ ya ɗauki wanda bai ƙi munanan ayyuka ba a matsayin abokin tarayya ga shugaban cikin zunubi, domin ya ce duk wanda ya amince da munanan ayyukansu ya kuma bi su, zai halaka kuma ba zai tsira daga zargi da zunubi ba. Dalilan da suka shafi umarni da kyakkyawa da hani daga mugunta su ma dalilai ne na riƙon shugaba da alhakin ayyukansa, domin dalilai ne na gaba ɗaya da suka haɗa da shugaba da sauran mutane. Allah ﷻ ya umarci a fili da umarni da kyakkyawa da hani daga mugunta. Ya ce: "Kuma a samu daga cikinku wata jama'a da take kira zuwa ga alheri, tana umartar abin da yake daidai, tana hana abin da yake mugu." [Al-Imran: 104] Ya kuma ce: "Ku ne mafi alherin al'umma, an fitar da ku ga mutane, kuna umartar abin da yake daidai, kuna hana abin da yake mugu." [Al-Imran: 110] Allah ﷻ ya ce: "Waɗanda suka bi Manzo, Annabi mara karatu, wanda suke samunsa a rubuce a wurinsu cikin Attaura da Linjila, yana umartar su da abin da yake daidai, yana hana su abin da yake mugu." [Al-A'raf: 157] Kuma ya ce: "Waɗanda suke komawa zuwa ga Allah da tuba, suna bauta masa, suna yabonsa, suna yawo domin neman yardar Allah, suna ruku'u da sujada, suna umartar abin da yake daidai, suna hana abin da yake mugu, suna kiyaye iyakokin da Allah ya shimfiɗa, don haka ka yi wa muminai bushara." [TMQ At-Tauba: 112] Kuma Shi (swt) yana cewa: "Akwai waɗanda idan Muka tabbatar da su a bayan ƙasa, suke tsayar da sallah, suke kuma bada zakka, suna umurni da kyakkyawa, suna hana mummuna." [TMQ Al-Hajj: 41] A dukkan waɗannan ayoyi, Allah (swt) yana umurni da yin umurni da Ma'ruf (kyakkyawa) da hana Munkar (mummuna). Umurnin yana haɗuwa da wasu alamomi da ke tabbatar da cewa umurnin yana da ƙarfi, wato yabo, domin Shi (swt) yana cewa: "Kuma waɗancan su ne masu rabauta." [TMQ Al-'Imran: 104] Yana cewa: "Kun kasance al'umma mafi alheri." [TMQ Al-'Imran: 110] A wata ayar kuma Yana cewa: "Ka yi wa muminai bushara." []

Waɗannan duka suna aiki ne a matsayin hujjoji cewa umarnin yana da tabbas, wato yana nufin wajibi ne. Riƙe shugaba da alhakinsa a zahiri shi ne umartar aikin kirki da hana aikin mugunta, saboda haka wajibi ne.

These all serve, as evidences that the command is decisive, which means that it are an obligation. Holding the ruler accountable is in fact enjoining Ma’ruf and forbidding Munkar, thus it is an obligation.

Bugu da ƙari, akwai Hadisai da yawa da ke nuna wajabcin umurni da kyakkyawa (Ma'ruf) da hana mummunan aiki (Munkar). Huzaifah Ibnul Yaman ya ruwaito cewa Manzon Allah ﷺ ya ce: "Na rantse da wanda ransa yake a hannunsa, lalle ku za ku yi umurni da kyakkyawa, kuma za ku hana mummunan aiki, ko kuwa Allah zai aiko muku da azabarsa, sannan ku roƙe Shi, amma ba zai amsa addu'o'inku ba." [Ahmad da al-Tirmidhi ne suka ruwaito shi]. Abu Sa'id Al-Khudri ya ruwaito: Manzon Allah ﷺ ya ce: "Duk wanda ya ga mummunan aiki daga cikinku, ya canja shi da hannunsa, idan kuwa bai iya ba, to da harshensa, idan kuwa bai iya ba, to ya ƙi shi da zuciyarsa, kuma wannan shi ne mafi raunin imani." [Muslim ne ya ruwaito shi]. Ahmad ya ruwaito daga Uday ibn Uday ibn Umairah Al-Kindi, wanda ya ce: "Na ji Manzon Allah ﷺ yana cewa:

In addition, there are many Ahadith that indicate the obligation of enjoining Ma’ruf and forbidding Munkar. Huzayfah Ibnul Yaman reported that the Messenger of Allah (pbuh) said; “By Whom in Whose hand is my soul, you shall enjoin Ma’ruf and you shall forbid Munkar, or Allah may send His punishment upon you, then you will supplicate to Him and He will not answer your prayers.” [Narrated by Ahmed and al-Tirmithi] Abu Sa’id Al-Khudri reported: The Messenger of Allah (pbuh) said; “Whoever of you sees a Munkar should change it with his hand, and if He was unable then with his tongue, and if He was unable then He should abhor it by his heart and that is the weakest of Iman (belief).” [Narrated by Muslim] Ahmed narrated from Uday ibn Uday ibn Umairah Al-Kindi, who said; “I heard the Messenger of Allah (pbuh) say:

“Lallai Allah ba zai azabtar da talakawa saboda ayyukan wasu mutane na musamman ba, sai dai idan suka ga Munkari a tsakaninsu alhali suna iya hanawa amma ba su yi ba. Idan suka yi haka, to Allah zai azabtar da talakawan da mutanen na musamman baki ɗaya.’” Dukkan waɗannan Hadisai suna nuna wajabcin umurni da Ma’ruf da hana Munkari. Suna nuna wajabcin umurni da Ma’ruf ga shugaba da hana Munkarinsa. Babu shakka, wannan yana nufin a riƙe shi da alhakin ayyukansa. Haka kuma akwai Hadisai da suka shafi shugaba musamman, suna tabbatar da wajabcin riƙe shi da alhaki, don haka suna jaddada muhimmancin umurni da Ma’ruf ga shugaba da hana Munkarinsa. Imam Ahmad ya ruwaito daga Abu Sa’id, ya ce: “Manzon Allah ﷺ ya ce: ‘Mafi alherin Jihadi shi ne kalmar gaskiya a gaban shugaba azzalumi.’” Abu Umama ya ruwaito: “Wani mutum ya zo wurin Manzon Allah ﷺ alhali yana shirin jefa Jamra ta farko, sai ya ce: ‘Ya Manzon Allah, wane Jihadi ne mafi alheri?’ Ya yi shiru. Lokacin da ya jefa Jamra ta biyu, mutumin ya sake tambaya. Shi ma bai amsa ba. Lokacin da ya jefa Jamratul-Aqaba, wadda ake kira kuma Al-Jamra Al-Kubra (babbar Jamra), ya sa ƙafarsa a cikin dogon sirdi zai hau, sai ya ce: ‘Ina mai tambayar yake?’ Mutumin ya ce: ‘Ni ne, ya Manzon Allah.’ Sai ya ce: ‘Kalmar gaskiya da ake faɗa a gaban shugaba azzalumi.’” [Ibnu Majah da Ahmad ne suka ruwaito shi] Wannan nassi ne bayyananne game da shugaba da wajabcin faɗin gaskiya a fuskarsa. Ya haɗa da riƙe shugabanni da alhaki, da yaƙi da waɗanda ke hana talakawa haƙƙoƙinsu, ko suka yi sakaci da hakkokinsu ga al’ummarsu, ko suka yi watsi da wasu al’amuransu. Wajibi ne, domin umurni ne daga Allah, kuma an ɗauke shi kamar mafi alherin Jihadi. Kamar dai ya ce: Mafi alherin Jihadi a wurin Allah shi ne gwagwarmaya da shugabanni azzalumai. Wannan hujja kaɗai ta isa ta tabbatar da wajabcin tsawatar wa shugabanni da bin diddigin ayyukansu. Manzon Allah ﷺ ya yi kira da a yi jihadi gāba da shugabanni azzalumai, komai girman jarrabawar, ko da hakan zai kai ga rasa rai. Al-Hakim ya ruwaito daga Jabir, daga Annabi ﷺ:

‘Verily Allah would not punish the common people because of the deeds of some specific people unless they witness the Munkar among them while they are able to deny it but do not do so. If they did this Allah would then punish both the common people and the specific people.’” All of these Ahadith indicate the obligation of enjoining Ma’ruf and forbidding Munkar. They indicate the obligation of enjoining Ma’ruf towards the ruler and forbidding his Munkar. Without doubt, this means holding Him accountable for his actions. Furthermore, there are Ahadith which specifically relate to the ruler, confirming the obligation of holding Him accountable, thus stressing the importance of enjoining Ma’ruf towards the ruler and forbidding his Munkar. Ahmed narrated from Abi Sa’id, who said; “The Messenger of Allah (pbuh) said; ‘The best of Jihad is a word of truth before the tyrant ruler.’” Abu ‘Amama reported: “‘A man came to the Messenger of Allah (pbuh) when He was about to throw the first Jamra (pebble), so He said; ‘O Messenger of Allah, which is the best Jihad?’ He  kept silent. When He (pbuh) threw the second Jamra, the man asked Him again. And again He (pbuh) did not answer. When He (pbuh) threw the Jamrat-ul-Aqaba - known also as Al Jamra Al Kubra - (the great Jamra), and put his foot in the stirrup to ride He said; ‘Where is the person who asked?’ The man said; ‘It is me O Messenger of Allah.’ He (pbuh) said; ‘A word of truth said before a tyrant ruler.’” [Narrated by Ibnu Majah and Ahmed] This is an explicit text about the ruler and about the obligation of saying the truth to his face. This includes holding the rulers accountable, struggling against those who withhold the citizens’ rights, neglect their duties towards their subjects, or ignore some of their affairs. It is a duty, for it is Allah’s command and is considered to be like the best of Jihad. It is as if He (pbuh) says; The best Jihad in the sight of Allah is to struggle against the tyrant rulers. This evidence alone is sufficient to prove the obligation of holding the rulers accountable. The Messenger of Allah (pbuh) has exhorted the struggle against the tyrant rulers, no matter how great the trials, even if it leads to the loss of life. It has been reported by Al-Hakim from Jabir from the Prophet (pbuh):

"Shugaban shahidai shi ne Hamza, da kuma mutumin da ya tsaya a gaban shugaba azzalumi ya yi masa nasiha, aka kashe shi." Wannan na daga cikin kalmomi mafi fasaha wajen isar da gaskiya da kuma karfafa gwiwar jure gwaji da cutarwa, har ma da mutuwa, domin a rike shugabanni azzalumai da alhakinsu da kuma yin gwagwarmaya da su.

“The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advice Him and got killed.” This is of the most eloquent phrases in voicing the truth and exhorting the endurance of trials and harm which could even mean death, in the bid to hold the tyrant rulers accountable and struggle against them.