服从对穆斯林而言是必须的，只要那位穆斯林统治者在其统治中执行伊斯兰律法，即便他有过失或克扣了权利，只要他没有下令违抗（真主）的行为，也没有表现出明显的公开性大不敬（Kufr Bawah）行为。

Obedience is compulsory upon Muslims for the Muslim ruler who implements the laws of Islam in his ruling, even if He did wrong or withheld the rights, as long as He does not order an act of disobedience (to Allah) and as long as He does not show an act of flagrant disbelief (Kufr Bawah)

关于服从统治者之义务的证据，在古兰经的经文和相关圣训中都有明确体现。安拉（SWT）说："信道的人们啊！你们当服从安拉，服从使者，服从你们中的主事人。" [TMQ An-Nisa’: 59]

Evidence about the obligation of obedience to the ruler is manifested in the Holy verses and the related Ahadith. Allah (swt) says; “O you who believe obey Allah and obey the Messenger and those in authority from amongst you.” [TMQ An-Nisa’: 59]

艾布·达乌德……不对，此处原文为：Al-Bukhari 依据 Abu Salama Ibnu ‘Abdul Rahman 的传述，他听 Abu Hurayra 说：“安拉的使者ﷺ说：‘服从我的人，就如同服从了安拉；违抗我的人，就如同违抗了安拉。服从我所任命的艾米尔的人，就如同服从了我；违抗我所任命的艾米尔的人，就如同违抗了我。’”另一则传述中，他被记载说：“服从艾米尔的人，就如同服从了我。” Al-Bukhari 从 Anas Ibnu Malik 处传述，他说：“安拉的使者ﷺ说：‘你们必须听从并服从，即使被任命于你们的是一个头发如葡萄干般的埃塞俄比亚奴隶。’” Muslim 从 ‘Amru bin Al-’Ass 处传述，安拉的使者ﷺ说：“凡是向一位伊玛目献上效忠之约（Bay'ah），伸手与他相握并奉上内心诚意的人，让他尽力服从他。如果另有人前来与他争夺权位，你们就要砍断后者的脖子。” 这些都是服从属于义务的明确证据，因为安拉（subhanahu wa ta'ala）命令服从掌权者、艾米尔和伊玛目。这一命令伴随着一个指示（Qareenah），表明其具有决定性：即安拉的使者ﷺ将违抗艾米尔视为违抗使者ﷺ和安拉。他ﷺ强调服从，即使统治者是一个埃塞俄比亚奴隶。所有这些都作为指示（Qaraa'in），表明该命令具有决定性，因此服从统治者是义务的。

Al- Bukhari reported on the authority of Abu Salama Ibnu ‘Abdul Rahman that He heard Abu Hurayra say; “The Messenger of Allah (pbuh) said; ‘whoever obeyed me is as if He had obeyed Allah, and whoever disobeyed me is as if He had disobeyed Allah. And whoever obeyed my Ameer is as if He had obeyed me and whoever disobeyed my Ameer is as if He had disobeyed me.’” In another narration He was reported to have said; “Whoever obeyed the Ameer is as if He had obeyed me.” Al- Bukhari narrated from Anas Ibnu Malik, who said; “The Messenger of Allah (pbuh) said; ‘You must hear and obey, even if it were appointed upon you an Abyssinian slave whose hair is like a raisin.’” Muslim narrated from ‘Amru bin Al-’Ass, that the Messenger of Allah (pbuh) said; “Whosoever gave his Bay’ah to an Imam giving Him the clasp of his hand and the fruit of his heart let Him obey Him as long as He can, and if another comes to dispute with Him you must strike the neck of the latter.” These are clear evidences that obedience is obligatory, for Allah (swt) has ordered the obedience to the people in authority, to the Ameer and to the Imam. This order has been associated with a Qareenah (indication), that it is decisive by the fact that the Messenger of Allah (pbuh) considered the disobedience of the Ameer as disobedience to the Messenger (pbuh) and to Allah (pbuh). He (pbuh) emphasised obedience even if the ruler was an Abyssinian slave. All these serve as Qaraa’in (indications) that the order is decisive, thus the obedience of the ruler is obligatory.

服从的命令是不加限定的,既不局限于某一位统治者,也不局限于某些事务。因此,服从任何穆斯林统治者都是义务,即便他是不义者、叛乱者,或不公正地挥霍民众的财富。服从他是义务,因为经据的表述是不加限定的,也应当保持这种不加限定的状态。

The obedience has come unrestricted, not confined to a certain ruler nor to certain issues. It is therefore obligatory to obey any Muslim ruler, even if He were a wrongdoer, a rebel, or unjustly squandering people’s wealth. His obedience is obligatory, for the evidences have come unrestricted, and should remain so.

然而，也有一些圣训被传述，表明即使统治者有过失，甚至是暴君，服从统治者仍是必须的。布哈里传述：伊本·麦斯欧德说：“安拉的使者ﷺ对我们说：”

Some Ahadith have however been reported indicating that obedience to the ruler is obligatory even if the ruler did wrong, and even if He were a tyrant. Al- Bukhari narrated from ‘Abdullah, who said; “The Messenger of Allah (pbuh) said to us:

“你们在我之后将看到自私自利，以及你们会厌恶的事情。”他们说：“安拉的使者啊，您命令我们做什么呢？”他说：“你们要把他们应得的权利给他们，而你们应得的权利则向安拉祈求。” 布哈里还传述，艾布·拉贾（Abu Raja'a）引述伊本·阿拔斯的话，安拉的使者ﷺ说：“若有人看见他的统治者做了使他不悦的事，就当忍耐，因为凡是离开团体哪怕一个手掌之距，然后死去的人，他就是死于蒙昧时代的死法。”这些圣训明确说明了服从统治者的义务，无论统治者做了什么。安拉的使者ﷺ对此极为强调，因为穆斯林传述，纳菲尔引述阿卜杜拉·伊本·欧麦尔的话说：“我听见安拉的使者ﷺ说：”

‘You shall witness after me selfishness and matters which you will disown.’ They said; ‘What do you order us, O Messenger of Allah?’ He said; ‘Give them their due right and ask Allah for your due right’.” Al-Bukhari also reported on the authority of Abu Raja’a from Ibnu ‘Abbas that the Messenger of Allah (pbuh) said; “If anyone sees in his Ameer something that displeases Him let Him remain patient, for behold! He who separates himself from the Jama’a (community) by even so much as a hand span and dies thereupon, He would have died the death of Jahiliyyah.” These Ahadith are explicit regarding the obligation of obeying the ruler whatever He does. The Messenger of Allah (pbuh) stressed this very strongly, for Muslim narrated from Nafi’ on the authority of ‘Abdullah Ibnu ‘Umar, who said; “I heard the Messenger of Allah (pbuh) say:

“凡从服从埃米尔的义务中抽手的人，在他于审判日见到安拉时，将找不到任何凭据为自己辩护；凡死时颈上没有效忠誓约（Bay’ah）的人，他将死于蒙昧时代（Jahiliyyah）的死亡方式。”伊本·欧麦尔的圣训，由阿勒-哈基姆转述，称安拉的使者ﷺ说：“谁哪怕只离开集体一拃之距，就如同把伊斯兰的绳结从自己颈上解开，直到他返回。谁死时没有一位集体的伊玛目统治他，他的死亡就如同蒙昧时代的死亡。”因此，无论统治者做什么，违抗他都是被禁止的。

‘Whoever withdraws his hand from obedience to the Ameer will find no proof for himself when He meets Allah on the Day of Judgement, and whoever dies without having an oath of allegiance (Bay’ah) on his neck He would die the death of Jahiliyyah.’” The Hadith of Ibnu ‘Umar as reported by Al-Hakim states that the Messenger of Allah (pbuh) said; “He who abandons the Jama’a by even so much as a hand span is as if He has taken the knot of Islam off his neck, until He returns. And whoever dies while there was no Imam of Jama’a ruling over him, his death would be that of the days of Jahiliyyah.” It is thus forbidden to disobey the ruler whatever He does.

不可违抗统治者，无论他做了什么；也不可反叛他或与他作战，无论他做出什么事情。布哈里从阿卜杜拉·本·欧麦尔传述：安拉的使者ﷺ说：“拿起武器攻击我们的人，不是我们中的一员。”无论出于何种原因，都不可就统治权与统治者发生争执，除非有经文明确指出，即显现出明显的公开的不信。

It is not allowed to disobey the ruler whatever He did, nor to rebel against Him or fight him, whatever happened from him. Al-Bukhari narrated from ‘Abdullah bin ‘Umar that the Messenger of Allah (pbuh) said; “He who takes up arms against us is not one of us.” The ruler should not be disputed with over the authority whatever is the reason, except for what has been stated by a text, which is the appearance of the flagrant disbelief.

禁止与统治者作战的规定也是明确的，即便他们做了恶事。穆斯林（圣训学家）引述乌姆·赛莱玛的传述说，安拉的使者ﷺ曾说："将会有埃米尔被任命来统治你们，你们会认可他们所做的一些事，也会否认他们所做的一些事。认可者便无罪；反对者便安全；但同意并追随他们的人，（则会遭受毁灭）。"他们说："我们不应与他们作战吗？"他ﷺ回答："不，只要他们还守拜。" 穆斯林在圣训中引述自欧夫·本·马立克的传述："……有人问道：'安拉的使者啊！我们不应与他们作战吗？'他说：'不，只要他们在你们中间建立拜功。'" 此外，穆斯林所载的关于宣誓效忠（Bay'ah）的圣训中，乌巴达·本·萨米特的叙述也有相关内容。

The prohibition of fighting against the rulers is also explicit, even if they committed Munkar. For Muslim reported on the authority of Umm Salama that the Messenger of Allah (pbuh) said; “‘Ameers will be appointed over you, you will recognise some of what they do and you will 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 a Hadith reported by Muslim from ‘Awf bin Malik “... It was said; “‘O Messenger of Allah? Should we not fight against them?’ He said; ‘No, as long as they established prayer amongst you.’” Additionally in the narration of ‘Ubadah Ibnus-Samit regarding the Bay’ah as reported by Muslim:

“而你们不要与掌权者争论，除非你们亲眼目睹了明显的背道行为，并且你们对此有来自真主的确凿证据。”这些都是明确的经文，禁止反抗统治者，与其作战，并就权威与其争执。此外，还有圣训表明，无论统治者多么暴虐，无论他犯下多少恶行，服从他都是义务。所有这些圣训都劝诫并要求对统治者绝对服从。那些无限定的经文和圣训，即命令劝善戒恶、甚至以手制止恶行的经文和圣训，并不适用于统治者，因为圣训已经specify并排除了统治者，如前所述。因此，对统治者的服从是普遍的、无限制的，除非经文另有说明。

“And you should not dispute with the people in authority unless you witness a flagrant act of disbelief upon which you have a proof from Allah.” All these are explicit texts that prohibit the rebellion against the ruler, fighting against Him and disputing with Him over the authority. In addition, there are Ahadith that indicate the obligation of obeying the ruler no matter how much of a tyrant He is, and no matter how many evils He commits. All these Ahadith exhort and demand total obedience to the ruler. The unrestricted Ayaat and Ahadith that command the enjoining of Ma’ruf and the forbidding of Munkar even by hand do not apply to the ruler, because the Ahadith has specified this and excluded the ruler as mentioned earlier. The obedience of the ruler therefore, is general and unrestricted except where it is mentioned.