服从统治者的义务中，有一项被排除在外的情况，即他命令犯罪。这一排除已有经文确证。Nafi’ 转述，Ibnu ‘Umar 说，真主的使者ﷺ说：“穆斯林有义务听从并服从（统治者），无论他喜欢与否，除非他命令做罪恶之事。若他命令做罪恶之事，穆斯林既不应听从，也不应服从。”[穆斯林辑录] 这里所讨论的，是统治者命令穆斯林犯罪的情形，并不涉及统治者本身有罪的问题。如果统治者在你面前犯了罪，但并未命令你去犯，你仍然须服从他。穆斯林辑录，‘Awf Ibnu Malik Al-Ashjai’ 转述，他说：“我听到真主的使者ﷺ说……”

One matter that has been excluded from the obligation of obeying the ruler is when He orders a sin. This exclusion has been confirmed by text. Nafi’ reported on the authority of Ibnu ‘Umar that the Messenger of Allah (pbuh) said; “It is obligatory upon a Muslim that He should listen and obey whether He likes it or not, except when He is ordered to commit a sinful act. If He is ordered to do a sinful act, a Muslim should neither listen nor obey.” [Narrated by Muslim] The subject being addressed here is the case of a ruler ordering a Muslim to commit sin. It does not address the issue of a ruler being sinful. If the ruler committed the sin before you, without ordering you to commit it, you still have to obey him. Muslim reported on the authority of ‘Awf Ibnu Malik Al- Ashjai’, He said; “I heard the Messenger of Allah (pbuh) say:

“你们最好的伊玛目，是你们爱他们、他们也爱你们，你们为他们祈祷、他们也为你们祈祷的人；你们最差的伊玛目，是你们恨他们、他们也恨你们，你们诅咒他们、他们也诅咒你们的人。” 我们问道：“安拉的使者啊，那我们是否可以起兵反对他们呢？”他（愿主赐福他并使他平安）说：“不可以，只要他们在你们中间维持拜功。要注意！谁的上级被任命管理他，而他看见上级犯了违抗安拉的行为，他应当憎恶上级违抗安拉的行为，但不应从顺从中撤手。” 这段圣训证明，所谓命令犯罪，是指统治者下达违抗安拉的命令本身，而非指统治者亲自去犯罪。如果看见统治者自己犯罪，违抗他并不合法；但如果他命令某人违抗安拉，那么就不应服从他，因为在违抗造物主的事上，对任何受造者都没有服从可言。

‘The best of your Imams are those whom you love and they love you, and whom you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.’We asked; ‘O Messenger of Allah, shall we not then declare war on them?’ He (pbuh) said; ‘No, as long as they establish prayer among you. Beware! Whoever has a Waali (ruler) appointed over Him and He saw Him commit an act of disobedience to Allah, He should hate the Waali’s act of disobedience to Allah, but should not withdraw his hand from obedience.’” This serves as an evidence that what is intended by ordering a sinful act is ordering of the act itself by the ruler rather than the ruler himself committing it. If the ruler is seen committing a sin, it would not be lawful to disobey him, but if He ordered somebody to disobey Allah, then He should not be obeyed for there is no obedience to any created person in an act of disobedience to the Creator.

这是唯一一种对统治者的不服从合法且必须的情况，即当他命令做罪恶之事时。必须毫无疑问地知道所下达的命令确实是罪恶，例如他命令人去取利息。然而，如果他的命令是让人去做在他看来是合法、但在其他人看来可能是非法的事情，那么就应当服从他，不得违抗。这不被视为命令犯罪，而是命令做合法之事。例如，若有人被统治者命令，违背自己的意见，为官方事务拍摄一张照片，则应当服从。因为统治者认为伊本·阿拔斯所传、禁止绘画的圣训，指的是手工绘制和素描，并不适用于摄影图像。因此，在他看来，这是有证据或可能有证据支持的。所以，他命令在官方事务或文件中使用摄影图像，并不是命令犯罪，应当服从他，违抗他则是不合法的。

This is the only case when disobedience to the ruler is lawful and obligatory, namely when He orders a sinful act. It must be known without doubt that what has been ordered is truly a sin, such as if He orders one to take usury. If however, his order is to perform something that in his opinion is lawful but may be considered unlawful by others, He should be obeyed and it is not allowed to disobey him. This would not be considered an order to commit a sin, but an order to commit a lawful act. For instance, if one is ordered, against one’s own opinion, to have a photograph taken for an official transaction by the ruler, He should be obeyed. For the ruler deems that the Hadith of Ibnu ‘Abbas that prohibits photographing refers to the manual drawing and sketching, but does not apply to the photographic picture. Accordingly, this is evidence or probable evidence in his view. Therefore, his order to use a photographic picture in the official transactions or documents is not an order to commit a sin. He should therefore be obeyed and it would be unlawful to disobey him.