伊斯兰社群议会的每位成员都有权在伊斯兰教法允许的范围内，不受任何压力地发表意见，并按照自己的意愿发言。该成员在发表意见和监督问责方面代表穆斯林。他的职责是密切审查哈里发、国家中的任何统治者，或国家任何部门和机构中的任何公务员的活动，并追究他们的责任：向他们提供建议，发表意见，提出建议方案，与他们展开辩论，并反对国家所做的一切错误行为。他这样做是代表穆斯林履行其义务，即命人行善、禁人作恶，并要求统治者接受问责。

Every member of the Council of the Ummah has the right to speak and voice an opinion as he wishes without any pressure as long as it is within the limits allowed by Shara. The member would be a representative of the Muslims in terms of voicing opinions and in accounting. His job would be to study closely the activities of the Khalifah or any ruler in the State or any civil servant in any of the State’s departments and offices and hold all them accountable, giving them advice, voicing opinions, presenting suggestions, entering with them into debates, and with objecting to all of the wrong actions performed by the State. He would do all this on behalf of the Muslims who are obliged to enjoin what is good and forbid what is evil, and to hold the rulers accountable, .

给予他们建议和劝告，因为这是穆斯林的义务。安拉（SWT）说：

giving them advice and suggestions, because this is their duty upon the Muslims. Allah (S.W.T) says: .

你们是被造福人类的最优秀的民族，你们劝人行善，禁人作恶。 ……［3:110］

"You are the best of peoples, evolved for mankind, enjoining what is right and forbidding what is wrong". .. [3:110].

而祂(S.W.T)说:

And He (S.W.T) says: .

{"他们是这样的人：如果我让他们在大地上得到权力，他们就会谨守拜功、完纳天课，劝人行善，禁人作恶。"}[22:41]

"They are those who, if we establish them in the land, establish regular prayers and give zakat, enjoin the right and forbid the wrong". .. [22:41].

安拉（SWT）也说：

Allah (S.W.T) also says: .

“你们中应当有一群人，号召向善，劝人行善，禁人作恶。”……［3:104］

"And let there arise from amongst you a band of people inviting to all that is good, enjoins what is right and forbidding what is wrong". .. [3:104].

有许多圣训记载了命人行善、禁止作恶的义务，例如先知穆罕默德ﷺ所说的：

Many Ahadith have been reported that indicate the obligation of enjoining the Maaroof and forbidding the Munkar, such as Prophet Muhammad’s (PBUH) saying: .

“以掌握我灵魂的主发誓，你们必须命人行善、禁人作恶，否则安拉可能会降下来自祂的惩罚，那时你们祈求祂，你们的祈祷也将得不到应允。”这段圣训由艾哈迈德以胡宰法为传述者转述。[艾布·达五德，《逊南》，第4336条] 他（ﷺ）还说：

"By He Who owns my soul, you must enjoin the Ma’roof and forbid the Munkar, or Allah may inflict upon you a punishment from Him, you would then supplicate Him and your supplication would go unanswered", as narrated by Ahmad on the authority of Hudhayfah. [Abu Dawud, Sunan, #4336] He (PBUH) also said: .

"如果你们中有人看见了恶事,就当以手改正;如果不能,就当以舌改正;如果不能,就当以心改正,而这是最弱的信仰。" 穆斯林圣训实录辑录,由艾布·赛义德传述[《圣训实录》,第175段]。这些经文和圣训命令穆斯林劝善戒恶。督促统治者负责,是劝善戒恶的一部分。事实上,有些圣训明确命令要督促统治者负责,这突显了这一责任的重要性。乌姆·阿提雅传述,艾布·赛义德转述:安拉的使者ﷺ说:"最好的圣战,是在暴虐的统治者面前说出真话。"[艾布·达乌德,《逊南》,第4344段] 这段文字涉及对统治者的谴责,以及当面说出真话的义务,并将其视为最好的圣战形式。安拉的使者ﷺ鼓励这种圣战,并使其极为可贵,即便因此导致生命的损失,正如在可靠(沙希德)的圣训中所提到的,他ﷺ说:.

"If anyone among you sees a Munkar, let him change it with his hand; if he could not, let him then change it with his tongue; and if he could not, then with his heart., And that is the least of Iman", narrated by Muslim on the authority of Abu Sa’id [Sahih, #175]. These verses and Ahadith command the Muslims to enjoin the Maaroof and forbid the Munkar. Holding the rulers accountable is part of enjoining the Maaroof and forbidding the Munkar. Some Ahadith in fact specifically order the holding of the rulers accountable, this highlights the importance of such a duty. Umm Atyya reported on the authority of Abu Sa’id that the Messenger of Allah (PBUH) said: "The best of Jihad is a word of truth before a tyrant ruler." [Abu Dawud, Sunan, #4344] This is a text regarding the censure of the ruler and the obligation of uttering the word of truth in his face, considering it as the best form of Jihad. Allah's Messenger (PBUH) exhorted this type of Jihad and made it very desirable even if it led to the loss of life, as mentioned in the sound (Sahih) hadith, He (PBUH) said: .

“烈士的领袖是哈姆扎，还有一人曾挺身劝谏暴虐的统治者，最终被杀。”［Al-Mundhiry，《al-Targhib wa’l-Tarhib》，第3卷，第229页］。

"The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advise him, and was killed." [Al-Mundhiry, al-Targhib wa’l-Tarhib, vol.3, p.229]. .

当圣门弟子(愿真主喜悦他们)强烈反对先知穆罕默德ﷺ关于侯代比亚和约的决定时,先知并没有因为他们的反对而责备他们;他反而驳回了他们的观点,并缔结了和约。这是因为他的行为是出自真主(SWT)的启示,在这种情况下,人们的意见便没有分量。先知对他们的责备,是因为他们在他命令他们宰杀献祭的骆驼、剃去头发并解除戒律时没有服从他。此外,在白德尔之战中,当希巴卜·本·蒙齐尔对先知所扎营的地点提出异议时,先知ﷺ也没有责备他,反而采纳了他的意见。

When the Sahabah, May Allah be pleased with them, strongly opposed the Messenger of Allah (PBUH) regarding the Hudaybiyah peace treaty, he did not censure them over their opposition; he rather rejected their view and concluded the peace treaty. This is because his action was revelation from Allah (S.W.T); where there is no weight to the view of the people in such case. His rebuke to them was because they did not obey him when he ordered them to slaughter the consecrated camels, and to shave their heads, and break off their consecration. Also the Messenger of Allah (PBUH) did not rebuke al-Habab b. Mundhir in the battle of Badr when he disagreed with the location he camped in, rather he followed his opinion. .

先知也听从了多数人的意见，他们建议在麦地那城外迎战古莱什人，尽管他自己的看法并非如此。在所有这类事件中，使者ﷺ总是倾听他们的异议，并予以回应。

The Messenger (PBUH) also went along with the opinion of the majority who suggested that they should confront Quraish outside Medina, despite the fact that He (PBUH) saw otherwise. In all such events, the Messenger (PBUH) used to listen to their objection and answer them back. .

圣门弟子（愿真主喜悦他们）也曾在先知（愿真主赐予他平安）之后，对哈里发们（愿真主喜悦他们）提出质疑，而他们并不加以责备。他们曾在欧麦尔站在讲台上时质问他，因为他分配也门布匹的方式。一位妇女向他提出异议，因为他禁止提高聘礼；圣门弟子也反对他在伊拉克被征服后拒绝分配其土地，并向他提出质问。比拉勒和祖拜尔对他的反对言辞严厉。他常与他们辩论，并与其他圣门弟子商议，直到说服他们接受他的观点。

The Sahabah (ra) had also taken their Khulafaa' Rashidun (ra) after the Messenger (PBUH) to task; and they did not rebuke them. They had held ‘‘Umar accountable while he was standing on the pulpit because of the way he divided the Yemeni cloaks. A woman challenged him because he forbade the increase of the dowries; and the Sahabah also objected to his refusal to divide the lands of ‘Iraq after its conquest and took him to task. Bilal and Al-Zubayr were harsh in their objection to him. He used to debate with them and consult other Sahabah until he convinced them of his opinion..

因此,作为穆斯林大众代表的任何一位乌玛议会成员,都有权在议会中按自己的意愿发言,自由表达自己的观点,不受任何阻碍或压力。他有权追问哈里发,以及穆阿温、瓦里和任何公务员。只要他在问责和表达意见的过程中遵守沙里亚的规定,他们就有义务回答他。

Therefore, any member of the Council of the Ummah, as a representative of the Muslims at large, has the right to speak in the Council as he pleases, and to voice his opinion as he wishes, without any hindrance or pressure. He has the right to hold the Khalifah accountable, as well as the Mu’awin, the Wali and any civil servant. They are obliged to answer him as long as he is abiding by the rules of shara in the process of accounting and voicing his opinion. .

乌玛议会中的非穆斯林成员同样有权就统治者可能施加于他们的任何压迫发表意见，只要他们在表达观点时遵守沙里亚的界限，就不会受到阻止，也不会感到受束缚。

The non-Muslim members of the council of the Ummah also have the right in voicing their opinion regarding any oppression that might fall upon them from the rulers, without being prevented or feeling impeded as long as they remained within the bounds of shara in voicing their opinions.