穆斯林对统治者进行问责，是他们的权利，也是对其负有的一项足以承担的义务。非穆斯林臣民有权就统治者对他们的不公，或对他们错误适用伊斯兰律法的行为提出申诉。

Accounting of the rulers by Muslims is one of their rights and an obligation of sufficiency upon them. The non-Muslim subjects have the right to voice complaint regarding the ruler’s injustice towards them or misapplication of the rules of Islam upon them.

当统治者被任命来统治民众时,他只是被任命来管理他们的事务,因此,如果他在这项管理中有所欠缺,就必须对他进行问责。尽管他的问责属于安拉(SWT),他疏忽或过失的报应是来自安拉(SWT)的惩罚,但安拉(SWT)赋予穆斯林问责统治者的权利,并使这种问责成为他们的足够义务,使乌玛对统治者履行职责的情况负有监督之责。若统治者在这些职责上有所过失,或表现出恶劣的行为,乌玛就有义务规劝统治者。穆斯林圣训集载,乌姆·赛莱目传述,先知ﷺ曾说:

When the ruler is appointed upon the people in order to rule them he has only been appointed to govern their affairs, so if he falls short in this governing then accounting him becomes necessary. Although his accounting lies with Allah (swt) and the recompense of his fault or negligence is punishment (from Allah (swt)), Allah (swt) gave the Muslims the right to account the ruler and made this accounting an obligation of sufficiency upon them, giving the Ummah the guardianship over the ruler’s execution of his responsibilities. It has been made binding upon the Ummah to rebuke the ruler if he is faulty in these responsibilities or displays evil conduct; Muslim narrated from Umm Salamah that the Messenger of Allah (pbuh) said.

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ .

“将会有统治者（埃米尔），你们会喜欢他们的善行，厌恶他们的恶行。能够看清他们的行为并设法阻止其再次发生的人，免于受责；在心中憎恶他们恶行、却无力阻止其再次发生的人，也是安全的。但是，赞同他们的恶行并效仿他们的人，在精神上就毁灭了。”换言之，知道恶行并加以改变的人，以及没有能力改变却在心中拒斥它的人，都是安全的。因此，穆斯林有义务向统治者问责，以改变他所持守的错误；如果他们满足于统治者的可受谴责的行为并加以追随，他们便是有罪的。

“There will be Amirs (rulers) and you will like their good deeds and dislike their bad deeds. One who sees through their deeds (and tries to prevent their repetition), is absolved from blame, and one who hates their bad deeds (in their hearts, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined”; in other words, the one who knows the evil and so he changes it and whoever is not capable of changing it rejects it in his heart and so he is safe. Accordingly, it is obligatory upon the Muslims to account the ruler in order to change what he is upon and they would be sinful if they were content with and followed the actions of the ruler that are blameworthy.

对于非穆斯林而言，鉴于关于绝对禁止压迫的经文和圣训，无论压迫对象是穆斯林还是非穆斯林，以及关于禁止伤害齐米人（Ahl al-Dhimma）的圣训，他们有权就统治者的压迫提出申诉。先知穆罕默德ﷺ说："无论谁压迫与我们立约的人，或克扣他的权利，或让他承担超出其能力的负担，或未经他心甘情愿而从他那里取走任何东西，那么在复活日，我将为他提出申诉。"

As for the non-Muslims, they have the right to raise complaints regarding oppression of the ruler due to the narrations about the absolute prohibition of oppression irrespective of whether it was upon the Muslims or non-Muslims and due to the narrations regarding the prohibition of harming the people of Dhimma; the Messenger of Allah (pbuh) said. . أَلاَ مَنْ ظَلَمَ مُعَاهِدًا، أَوْ انْ تَ قَصَهُ، أَوْ كَلَّفَهُ فَ وْقَ طَاقَتِهِ، أَوْ أَخَذَ مِنْهُ شَيْئًا « » بِغَيْرِ طِيبِ نَ فْسٍ، فَأَنَا حَجِيجُهُ يَ وْمَ الْقِيَامَةِ .

“凡欺压（侵害）与其有契约的人，或减损他的权利，或强迫他做超出其能力的工作，或未经其同意而取走他任何东西的人，我将在审判日为他申辩。”（艾卜·达伍德辑录，伊拉基称其传述系统良好）。这是对伤害有契约者的明确禁止，依据更强的推理，这也适用于受保护的异教徒（民主）。此外，由于对特定类型伤害的禁止，与之类似的一切伤害也同样被禁止；艾卜·达伍德经伊本·阿拔斯传述，先知ﷺ在关于与奈季兰人之约的记载中说道：

“Whoever wrongs (oppresses) a contracting man (someone with a covenant) , or diminishes his right, or forces him to work beyong capacity, or take from him anything without his consent, I shall plead for on the Day of Judgement” (Reported by Abu Dawud and Al-‘Iraqi said the chain was good). This is a definitive prohibition on harming the one with a covenant and by greater reasoning this applies to the people of Dhimmah. Also due to the prohibition of specific types of harm and similar to them are all harms; Abu Dawud narrated through Ibn ‘Abbas from the Prophet (phuh) in the narration regarding the agreement with the people of Najran,

. عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلا يُخْرَجَ لَهُمْ قَ س، وَلا ي فُْتَ نُوا عَنْ دِينِهِمْ، مَا « » لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا .

. عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلا يُخْرَجَ لَهُمْ قَ س، وَلا ي فُْتَ نُوا عَنْ دِينِهِمْ، مَا « » لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا .

“不得拆毁他们的任何教堂，也不得驱逐他们的任何神职人员。他们的宗教不会受到干扰（不会被强迫脱离其宗教），除非他们引入不属于伊斯兰教的事物，或者收取高利贷。”如果一个齐米（Dhimmi）受到统治者的压迫或伤害，他有权提出申诉，直到压迫从他身上解除，并且加害于他的人受到惩罚。无论他的申诉是否有理，他的申诉在任何情况下都会被受理。

“no church of theirs will be demolished and no clergyman of theirs will be turned out. There will be no interruption in their religion (will not coerced away from their religion) until they introduce something that does not belong to Islam, or take usury.”. If a Dhimmi is oppressed or afflicted by harm from the ruler, he has the right to raise his complaints until the oppression is lifted from him and the one who oppressed him is punished. The complaint from him is heard in every case irrespective of whether he was justified in his complaint or not.

在伊本·阿比·丁尼亚（Ibn Abi ’l-Dunya）所著的《财产》（Al-Amwal）一书中，有一条经由萨义德·伊本·穆সাইয়ब（Sa’id Ibn Al-Musayyib）传述的、传述链可靠（Sahih）的记载；哈菲兹（Al-Hafiz）在《胜利之钥》（Al-Fateh）的序言中也提到了此事：当艾布·伯克尔（ra）邀请一个名叫芬哈斯（Fenhaas）的犹太人皈依伊斯兰时，芬哈斯回答他说。

In the book Al-Amwal by Ibn Abi ’l-Dunya with a Sahih chain to Sa’id Ibn Al-Musayyib, as also said by Al-Hafiz in the introduction of Al-Fateh, when Abu Bakr (ra) spoke to a Jew known as Fenhaas inviting him to Islam, Fenhaas replied to him saying.

. "والله يا أبا بكر ما بنا إلى الله من فقر وإنه إلينا لفقير، وما نتضرع إليه كما يتضرع إلينا، وإنا عنه أغنياء وما هو عنا بغني، ولو كان غنياً ما استقرضنا أموالنا كما يزعم صاحبكم، ينهاكم عن الربا ويعطيناه، ولو كان عنا غنياً ما أعطانا" .

. "والله يا أبا بكر ما بنا إلى الله من فقر وإنه إلينا لفقير، وما نتضرع إليه كما يتضرع إلينا، وإنا عنه أغنياء وما هو عنا بغني، ولو كان غنياً ما استقرضنا أموالنا كما يزعم صاحبكم، ينهاكم عن الربا ويعطيناه، ولو كان عنا غنياً ما أعطانا" .

“以真主起誓，艾布·伯克尔啊，我们不需要真主，而是祂需要我们；我们不像祂求我们那样求祂，我们也不需要祂，祂也无法不依靠我们。如果祂不贫穷，就不会像你们的同伴所说的那样，向我们的财产借贷；他禁止你们放高利贷（利息），却把它给予我们。如果祂富足，就不会施舍给我们。”于是芬哈斯是在影射祂的话语。

“By Allah O Abu Bakr, we have no need of Allah and He is needy to us, and we do not implore Him the way He implores us, and we are not in need of Him and He is not able to dispense with us, and if He were not poor , He would not ask for a loan from our property as your companion claims; forbidding you from usury (interest) and giving it to us, and if He were rich, he would not give us.”. So Fenhaas was alluding to His (swt) words.

“谁肯把好的借给真主，使祂为他加倍偿还，而且给他丰厚的报酬呢？”（古兰经2:245），但艾布·伯克尔无法忍耐这样的回应，于是愤怒起来，用力一拳打在芬哈斯的脸上，并说：“以掌握我灵魂的那位发誓，如果我们与你们之间没有盟约，我必定砍下你的头，你这真主的敌人。”于是芬哈斯便就艾布·伯克尔（ra）的所为向安拉的使者ﷺ申诉。先知ﷺ听取了他的申诉，并询问艾布·伯克尔（ra），艾布·伯克尔（ra）便把对方对他所说的话告诉了先知。当芬哈斯被问及此事时，他否认了自己对艾布·伯克尔所说的关于真主（SWT）的话。于是有了祂（SWT）的话语。

“Who is it that would loan Allah a goodly loan so He may multiply it for him many times over?” (TMQ 2:245), but Abu Bakr was unable to have patience over this reply and so became angry and hit Fenhaas in the face with a powerful strike, and said “By the One who my soul is in His Hand, if there were not a covenant between us and you, I would struck your head, O enemy of Allah”. So Fenhaas then complained about Abu Bakr (ra) to the Messenger of Allah (pbuh) , and the Prophet (phuh) listened to his complaint and asked Abu Bakr (ra), and so Abu Bakr (ra) told him what was said to him. When Fenhaas was asked about this he denied what he had said to Abu Bakr about Allah (swt), and so His (swt) words.

“安拉确已听到了那些[犹太人]的话：‘安拉贫穷，而我们富有。’我们将记录他们所说的话，以及他们无理杀害先知的行为，并且会说：‘你们尝尝烈火的惩罚吧！’”（TMQ 3:181）这节经文的降示。关于此节降示的原因，伊本·艾比·哈提姆和伊本·蒙迪尔以良好的传述链，从伊本·阿拔斯处转述，正如哈菲兹在《Al-fath》中所提到的那样。众所周知，艾布·伯克尔（愿安拉喜悦他）是使者ﷺ的瓦兹尔（大臣），也就是助手，因此他是一位统治者。而芬哈斯是一名盟约者，使者ﷺ听取了这位盟约者的申诉，那么由更强的推理可知，也必须听取齐米的申诉，何况他还被授予了齐米的盟约。

“Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the Prophet (phuh)s without right and will say, "Taste the punishment of the Burning Fire. ’” (TMQ 3:181) were revealed. The cause for the revelation of this verse is mentioned by Ibn Abi Hatim and Ibn Al-Munthir with a good chain from Ibn Abbas as mentioned by Al-Hafiz in Al-fath. And it is well known that Abu Bakr (ra) was a Wazir (minister) of the Messenger (pbuh) , in other words, an assistant, and so he was a ruler, and Fenhaas was a covenanter, and the Messenger (pbuh) heard the complaint from the covenanter, and so by greater reasoning it must be heard from the Dhimmi, and on top of that he has been given the covenant of Dhimmah.

As for complaints regarding the misapplication of the implementation of the rules of Islam upon them, then this is from the rights of the Muslims and non-Muslims; some Muslims complained to the Messenger (pbuh) about Mu’ath Bin Jabal lengthening the recitation in prayer – Al-Bukhari reported from Jabir Bin ‘Abd Allah who said, . أَقْ بَلَ رَجُلٌ بِنَاضِحَيْنِ وَقَدْ جَنَحَ اللَّيْلُ، فَ وَافَقَ مُعَاذًا يُصَلِّي، فَ تَ رَكَ نَاضِحَهُ « وَأَقْ بَلَ إِلَى مُعَاذٍ، فَ قَرَأَ بِسُورَةِ الْبَ قَرَةِ أَوْ النِّسَاءِ، فَانْطَلَقَ الرَّجُلُ - وَبَ لَغَهُ أَنَّ مُعَاذًا نَالَ يَا مُعَاذُ أَفَ تَّانٌ أَنْتَ ؟! أَوْ : فَشَكَا إِلَيْهِ مُعَاذًا، فَ قَالَ النَّبِيُّ مِنْهُ - فَأَتَى النَّ بِيَّ أَفَاتِنٌ ؟! ثَلاثَ مِرَارٍ، فَ لَوْلاَ صَلَّيْتَ بِسَبِّحِ اسْمَ رَبِّكَ، وَالشَّمْسِ وَضُحَاهَا، وَاللَّيْلِ إِذَا » يَ غْشَى، فَإِنَّهُ يُصَلِّي وَرَاءَكَ الْكَبِيرُ وَالضَّعِيفُ وَذُو الْحَاجَةِ .

As for complaints regarding the misapplication of the implementation of the rules of Islam upon them, then this is from the rights of the Muslims and non-Muslims; some Muslims complained to the Messenger (pbuh) about Mu’ath Bin Jabal lengthening the recitation in prayer – Al-Bukhari reported from Jabir Bin ‘Abd Allah who said, . أَقْ بَلَ رَجُلٌ بِنَاضِحَيْنِ وَقَدْ جَنَحَ اللَّيْلُ، فَ وَافَقَ مُعَاذًا يُصَلِّي، فَ تَ رَكَ نَاضِحَهُ « وَأَقْ بَلَ إِلَى مُعَاذٍ، فَ قَرَأَ بِسُورَةِ الْبَ قَرَةِ أَوْ النِّسَاءِ، فَانْطَلَقَ الرَّجُلُ - وَبَ لَغَهُ أَنَّ مُعَاذًا نَالَ يَا مُعَاذُ أَفَ تَّانٌ أَنْتَ ؟! أَوْ : فَشَكَا إِلَيْهِ مُعَاذًا، فَ قَالَ النَّبِيُّ مِنْهُ - فَأَتَى النَّ بِيَّ أَفَاتِنٌ ؟! ثَلاثَ مِرَارٍ، فَ لَوْلاَ صَلَّيْتَ بِسَبِّحِ اسْمَ رَبِّكَ، وَالشَّمْسِ وَضُحَاهَا، وَاللَّيْلِ إِذَا » يَ غْشَى، فَإِنَّهُ يُصَلِّي وَرَاءَكَ الْكَبِيرُ وَالضَّعِيفُ وَذُو الْحَاجَةِ .

“有一次，一个人赶着两头用于耕作的驼（Nadiha）回来，天色已经黑了。他看见穆阿兹在礼拜，便让骆驼跪下，加入穆阿兹的礼拜。穆阿兹诵读了《黄牛章》或《妇女章》，那人便退出礼拜，走了。他得知穆阿兹对他有所指责后，便去见先知ﷺ，向先知ﷺ控告穆阿兹。先知ﷺ连说三遍：‘穆阿兹啊！你是要让人受考验吗？你若诵读《至高的主啊》（87）、《太阳和它的光辉》（91）或《夜幕降临》（92）就更好了，因为老人、体弱者和有需要的人都在你身后礼拜。’于是，使者ﷺ听取了关于穆阿兹的控诉，并严厉地责备了他，甚至对他说了……”

“Once a man was driving two Nadihas (camels used for agricultural purposes) and night had fallen. He found Mu`adh praying so he made his camel kneel and joined Mu`adh in the prayer. The latter recited Surat 'Al-Baqara" or Surat "An- Nisa", (so) the man left the prayer and went away. When he came to know that Mu`adh had criticized him, he went to the Prophet (phuh) , and complained against Mu`adh. The Prophet (phuh) said thrice, "O Mu`adh ! Are you putting the people to trial?" It would have been better if you had recited "Sabbih Isma Rabbika-l-A`la (87)", Wash-Shamsi Wa Duhaha (91)", or "Wal-Laili Idha Yaghsha (92)", for the old, the weak and the needy pray behind you.” And so the Messenger (pbuh) listened to the complaint about Mu’adh and chastised him such that he even said to him.

. » أَفَ تَّانٌ أَنْتَ ؟ ثلاث مرات « .

. » أَفَ تَّانٌ أَنْتَ ؟ ثلاث مرات « .

“哦，穆阿兹！你是在让人们受考验吗？”这句话说了三次。穆阿兹当时是也门的总督，也是他族人的伊玛目。这件事有多种传述。无论那次投诉是针对他本人，他当时身在也门，还是他作为族人的伊玛目，它都是针对由先知ﷺ任命之人的投诉，因此也就是针对统治者的投诉，并且涉及沙里阿律例的执行，因为沙里阿的规定是伊玛目应当缩短拜功，这是依据先知ﷺ的话。

“O Mu`adh ! Are you putting the people to trial?” three times, and Mu’ath was the governor over Yemen and was the Imam of his people. This event has a number of narrations so irrespective of whether the complaint was regarding him and he was in Yemen or he was the Imam of his people, it is a complaint regarding someone who had been appointed by the Messenger (pbuh) , so it is a complaint about the ruler, and regarding the implementation of the Shari’ah rules, since the Shari’ah rule is that the Imam should lighten the prayer due to the words of the Messenger (pbuh).

. » إِذَا أَمَّ أَحَدُكُمْ النَّاسَ فَ لْ يُخَفِّفْ « .

. » إِذَا أَمَّ أَحَدُكُمْ النَّاسَ فَ لْ يُخَفِّفْ « .

“当你们中任何一人带领众人礼拜时，应当简短。”（以此措辞为穆斯林学者所共同认可，见于穆斯林圣训集）。因此，这是对伊斯兰教律例执行不当的一种批评。

“When any one of you leads the people in prayer, he should be brief.” (agreed upon with this wording from Muslim). So it was a complaint about the poor application of the rules of Islam.

正如穆斯林对礼拜的申诉会被聆听一样,对其他所有规定的任何申诉同样会被聆听,而不仅限于礼拜,因为对伊斯兰教法规定的错误运用被视为一种不公正的行为。因此,申诉是穆斯林和齐米的权利,正如先知ﷺ所说:

In the same way that a complaint from the Muslim regarding prayer is listened to, any complaint regarding all other rules are also listened to and not prayer alone, since the misapplication of the Shari’ah rules is considered to be an act of injustice. Accordingly the complaint is a right for the Muslim and Dhimmi, since the Messenger (pbuh) said.

. » وَإِنِّي لأَرْجُو أَنْ أَلْقَى رَبِّي وَلَيْسَ أَحَدٌ مِنْكُمْ يَطْلُبُنِي بِمَظْلِمَةٍ « .

. » وَإِنِّي لأَرْجُو أَنْ أَلْقَى رَبِّي وَلَيْسَ أَحَدٌ مِنْكُمْ يَطْلُبُنِي بِمَظْلِمَةٍ « .

“我希望能够与我的主相见，而你们中没有任何人因我的不义而向我索取（补偿）。”（由提尔米兹圣训集收录，他说该段圣训是“Hasan Sahih”）。这段圣训中的“任何人”一词包括穆斯林和齐米人，因为他没有作出区分。

“I hope that I meet my Lord and non of you are seeking (recompense from) me for an injustice.” (reported by Al-Tirmidhi who said the narration is Hasan Sahih). The word “one” in the narration encompasses the Muslim and the Dhimmi, since he did not say.

. » وَلَيْسَ أَحَدٌ مِنْكُمْ يَطْلُبُنِي « .

. » وَلَيْسَ أَحَدٌ مِنْكُمْ يَطْلُبُنِي « .

“而没有穆斯林在寻找我”，然而他说的是“而没有人在寻找我”。以上所有这些，都是这一条论据的证据。

“and no Muslim is seeking me”, but rather he said “and no one is seeking me”. All of this is the evidence for the article.