Orang Islam berhak untuk dirujuk oleh Khalifah, dan mereka juga mesti menuntut akauntabiliti daripada para pemerintah mengenai tindakan dan amalan mereka. Allah (S.W.T) mewajibkan orang Islam untuk menuntut akauntabiliti daripada para pemerintah, dan Dia memerintahkan mereka secara tegas untuk menuntut akauntabiliti tersebut serta mengubahnya sekiranya mereka melanggar hak-hak rakyat, gagal dalam tanggungjawab mereka terhadap rakyat atau mengabaikan mana-mana urusan mereka, atau melanggar hukum-hukum Islam, atau memerintah dengan selain daripada hukum Allah. Diriwayatkan oleh Muslim daripada Ummu Salamah (ra) bahawa Rasulullah ﷺ bersabda: .

The Muslims have the right to be consulted by the Khalifah and they must also account the rulers regarding their actions and practices. Allah (S.W.T) obliged the Muslims to account the rulers, and He commanded them in a decisive way to account them and change them if they transgressed against the rights of the citizens, failed in their duties towards them or neglected any of her affairs, or violated the rules of Islam, or governed by other than the rules of Allah. It was narrated by Muslim from Umm Salamah (ra) that the Messenger of Allah (PBUH) said: .

"Akan ada para amir; kamu akan menyetujui sebahagian daripada apa yang mereka lakukan dan menolak sebahagian yang lain. Maka sesiapa yang mengakui (kebenaran apa yang mereka lakukan) dia akan bebas (daripada dosa), dan sesiapa yang menolak (kemungkaran itu) dia akan selamat (daripada tanggungjawab), tetapi bagaimana dengan orang yang menerima dan mengikuti (mereka)? (Dia tidak akan selamat). Mereka bertanya: Tidakkah kita patut memerangi mereka? Baginda ﷺ menjawab: Tidak, selagi mereka mendirikan solat."

"There will be amirs, you would agree on some of what they do and reject some. So, whoever acknowledged (the truth of what they do) he would be free (of sin), and whoever rejected (the wrong) he would be safe (of responsibility), but what about the one that accepted and followed? (He would not be safe). They said: Should not we fight against them? He said: No, as long as they pray." .

Solat di sini ialah tanda pemerintahan Islam.

Prayer here is indication of ruling by Islam. .

Muslim, dipimpin oleh ‘Umar, menentang keputusan Abu Bakr berkenaan memerangi golongan murtad ketika isu ini pertama kali timbul.

Muslims, led by ‘Umar, denied the decision of Abu Bakr regarding the fight against the apostates when the issue first arose. .

Al-Bukhari dan Muslim meriwayatkan daripada Abu Hurairah, beliau berkata:

Al-Bukhari and Muslim narrated from Abu Hurairah, he said: .

Apabila Rasulullah ﷺ wafat, dan Abu Bakr (ra) menjadi Khalifah serta sebahagian orang Arab murtad, 'Umar (ra) berkata: Bagaimana kamu hendak memerangi orang ramai sedangkan Rasulullah ﷺ telah bersabda: .

"When the Messenger of Allah (PBUH) passed away, and Abu Bakr (ra) became Khalifah and some Arabs apostasised, ‘Umar (ra) said: How do you fight against the people when the Messenger of Allah (PBUH) said: .

"Aku telah diperintahkan untuk memerangi manusia sehingga mereka mengucapkan la ilaha illa Allah. Sesiapa yang telah mengucapkannya, dia akan terpelihara daripadaku harta dan darahnya kecuali dengan haknya, dan perhitungannya ada pada Allah." [Bukhari, Sahih, #2946].

'I have been commanded to fight against the people till they say la ilaha illa Allah. Whoever said it he would have protected from me his wealth and blood except for its due right, and his account will be with Allah.' [Bukhari, Sahih, #2946]. .

Abu Bakr menjawab, "Demi Allah, aku akan memerangi sesiapa yang membezakan antara solat dan zakat, kerana zakat ialah hak yang wajib ke atas harta. Demi Allah, jika mereka enggan membayar kepadaku seekor anak kambing betina yang dahulu mereka bayar kepada Rasulullah ﷺ, nescaya aku akan memerangi mereka kerana keengganan mereka untuk membayarnya." 'Umar (ra) berkata, "Demi Allah, sesungguhnya Allah telah membukakan hati Abu Bakr, maka aku tahu bahawa itulah kebenaran."

Abu Bakr replied, “By Allah, I will fight against the one that differentiated between the prayer and the Zakah, for the Zakah is a right due on the wealth. By Allah, if they refused to pay me the young she-goat they used to pay to the Messenger of Allah (PBUH); I would fight against them for refusing to pay it.” ‘Umar (ra) said, “By Allah, it was Allah that soon opened the heart of Abu Bakr, so I knew it was the truth.".

Bilal bin Rabah dan Al-Zubayr serta yang lain juga menolak pandangan bahawa ‘Umar tidak sepatutnya membahagikan tanah Iraq kepada para pejuang. Seorang Badwi juga menentang bahawa ‘Umar sepatutnya melindungi sebahagian tanah. Abu ‘Ubayd meriwayatkan dalam Al-Amwal daripada ‘Aamir bin ‘Abdullah bin Al-Zubayr, daripada bapanya, bahawa dia berkata: "Seorang Badwi datang kepada ‘Umar dan berkata, ‘Wahai amir ul-mu'minin. Ini adalah tanah kami pada zaman jahiliyyah yang kami perjuangkan, dan kami memeluk Islam sedangkan ia masih menjadi hak kami; maka mengapa engkau melindunginya?’ ‘Umar menundukkan kepalanya, lalu mula meniup dan memulas misainya. Dia biasa memulas misainya dan meniup apabila sesuatu membimbangkannya. Apabila Badwi itu melihat keadaannya, dia mula mengulangi soalan itu kepadanya. ‘Umar berkata, ‘Harta itu milik Allah, dan manusia adalah hamba-hamba Allah. Demi Allah, jika aku tidak menanggung sesuatu demi fi sabilillah, aku tidak akan melindungi walau sejengkal tanah.’" ‘Umar kemudian melindungi sebahagian tanah milik awam untuk kuda-kuda kaum Muslimin (yang digunakan dalam jihad). Seorang wanita juga mencabar larangannya kepada orang ramai daripada mengambil mahar lebih daripada empat ratus dirham. Dia berkata kepadanya, “Engkau tiada hak dalam perkara itu, wahai ‘Umar. Tidakkah engkau mendengar firman Allah (S.W.T)?”

Bilal ibn Rabah and Al-Zubayr and others have also rejected that ‘Umar should not divide the land of Iraq among the fighters. A Bedouin also denied that ‘Umar should protect some land. Abu ‘Ubayd narrated in Al-Amwal from ’Aamir ibn Abdullah ibn Al-Zubayr, from his father that he said: "A Bedouin came to ‘Umar and said, ‘O amir ul-mu'minin. It is our land in jahiliyyah which we fought for, and we embraced Islam while we were owed it; so why do you protect it?” ‘Umar bowed his head, and started to blow and twist his moustache. He used to twist his moustache and blow when something worried him. When the Bedouin saw that of him, he started to repeat the question to him. ‘Umar said, “The wealth belongs to Allah, and the people are the servants of Allah. By Allah, if I do not assume the burden of something fi sabi lillah I would not have protected an inch of land". ‘Umar had then protected some of the public property lands for the horses of Muslims (used in jihad). A woman also challenged his forbiddance to the people of taking more than four hundred dirhams as mahr. She said to him, “You have no right in that, O ‘Umar. Have you not heard the saying of Allah (S.W.T)? .

"Dan jika kamu telah memberikan kepada salah seorang dari mereka harta yang banyak, maka janganlah kamu mengambil sedikit pun darinya."

"And you have given one of them a sum of money (however great), take nothing from it".” [TMQ 4: 20].

Dia menjawab dengan berkata, "Seorang wanita telah mengatakan yang benar, dan 'Umar telah membuat kesilapan."

He responded by saying, “A woman said the right and ‘Umar made a mistake.” .

‘Ali (ra) juga membantah ‘Uthman (ra) ketika beliau menjadi amir al-mu'minin mengenai pandangannya tentang menyempurnakan haji dan umrah. Ahmad meriwayatkan dengan sanad-sanad yang sahih daripada Abdullah ibn Al-Zubayr, katanya: "Kami bersama ‘Uthman di Al-Juhfah, sementara beberapa orang dari Al-Sham turut bersamanya, termasuk Habib ibn Maslamah Al-Fahree. ‘Uthman berkata ketika disebutkan kepadanya tentang persoalan tamattu' dengan umrah sehingga haji, "Yang terbaik bagi haji dan umrah ialah tidak dilakukan kedua-duanya dalam bulan-bulan haji. Adalah lebih baik menangguhkan umrah ini sehingga kamu mengunjungi rumah ini dua kali, kerana Allah (S.W.T) telah menjadikannya luas untuk kebaikan." Ali ibn Abu Talib ketika itu berada di lembah sedang memberi makan unta-untanya. Beliau mendapat tahu pandangan ‘Uthman, lalu datang dan berhenti di hadapan ‘Uthman lalu berkata: "Adakah engkau berpaling kepada sunnah yang disyorkan oleh Rasulullah (ﷺ) dan kelonggaran (rukhsah) yang Allah (S.W.T) izinkan kepada hamba-hamba-Nya dalam Kitab-Nya, engkau membatasinya kepada mereka dan melarangnya, padahal ia dibenarkan bagi orang yang memerlukannya dan bagi orang yang tinggal jauh?" ‘Uthman menoleh kepada orang ramai lalu berkata, "Adakah aku melarangnya? Aku tidak melarangnya. Ia hanyalah pandangan yang aku cadangkan; maka sesiapa yang mahu, dia boleh mengambilnya, dan sesiapa yang mahu, dia boleh meninggalkannya."

’Ali (ra) also contested ‘Uthman (ra) when he was amir al-mu'mineen in his view of completing the hajj and umrah. Ahmad narrated through sound isnads from Abdullah ibn Al-Zubayr that he said: "We were with ‘Uthman in Al- Juhfah, while some people from Al-Sham were with him including Habib ibn Maslamah Al-Fahree. ‘Uthman said when it was mentioned to him content with (tamattu') umrah till hajj, “The best for hajj and umrah not to be both in months of hajj. It would be better to delay this umrah till you visit this house twice, for Allah (S.W.T) made it spacious for goodness.” Ali ibn Abu Talib was in the valley feeding his camels. He got knowledge of the view of ‘Uthman, so he came till he stopped before ‘Uthman and said: “Do you turn to a Sunnah recommended by the Messenger of Allah (PBUH) and a permission (rukhsah) Allah (S.W.T) allowed to the servants in His Book, you restrict it to them and you forbid it, when it was permitted to a person of a need and to a person of distant home?” ‘Uthman turned to the people and said, “Did I forbid it? I did not forbid it. It was only a view I advised; so whoever willed he can take it, and whoever willed he can leave it".” .

Oleh itu, majlis Ummah mempunyai hak syura dan wajib untuk membuat hisab (pertanggungjawaban).

Therefore, the council of the Ummah has the right of shura and is obliged to account. .

Perbezaan antara syura dan akauntabiliti (muhasabah) kini jelas. Syura ialah meminta pendapat atau mendengarnya sebelum membuat keputusan, manakala akauntabiliti ialah bantahan selepas keputusan dibuat atau kerja dilaksanakan.

The difference between the shura and accounting is thus clear. Shura is seeking an opinion or listening to it before taking the decision; whilst accounting is objection after taking the decision or execution of the work.