15.4 向统治者进行问责是穆斯林的义务（Fard） - 伊斯兰的统治制度 | System Of Islam

15.4 向统治者进行问责是穆斯林的义务（Fard） - 伊斯兰的统治制度 | System Of Islam

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15.4 向统治者进行问责是穆斯林的义务（Fard）

15.4 Accounting the rulers is Fard upon the Muslims

by Abdul Qadeem Zalloom3 min readViewed 156 times

统治者的问责是穆斯林的一项责任。即便统治者有过失、克扣了民众的权利，服从他们依然是义务，这并不意味着穆斯林应当保持沉默；服从他们是义务，对他们的行为进行问责同样也是义务。

Holding the rulers accountable is a duty upon the Muslims. The obligation of obeying them even if they did wrong and withheld people’s rights does not mean that the Muslims should keep silent, but it means that obeying them is obligatory and holding them accountable for their actions is obligatory as well.

安拉(SWT)命令穆斯林要问责他们的统治者,并郑重地要求他们在统治者克扣公民的权利、怠慢对公民的职责、忽视公民的事务、违犯伊斯兰的律法,或不依安拉所启示的来统治时,予以反对。穆斯林在乌姆·赛莱麦的转述中记载,安拉的使者ﷺ说:“将有统治者统治你们,你们认可他们的某些所为,也否认他们的某些所为。认可者便无过失;反对者便得安全;但满意并追随者(则必遭毁灭)。”众人说:“我们不应与他们作战吗?”他ﷺ说:“不,只要他们还在礼拜。”穆斯林在另一段圣训中也有记载,

Allah (swt) ordered the Muslims to hold their rulers accountable and strongly commanded them to challenge them if they withheld the citizens’ rights, neglected their duties towards them, ignored any of the citizens affairs, violated the rules of Islam or ruled by other than that which Allah (swt) has revealed. Muslim reported on the authority of Umm Salama that the Messenger of Allah (pbuh) said; “‘Ameers will be appointed over you, you recognise some of what they do and you 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 another narration by Muslim,

“谁憎恶（其恶行），就能免于罪责；谁不认可，就能获得安全；但谁同意并追随，他就不能免于其中。”这段圣训是对第一段圣训的解释。使者ﷺ命令表明对统治者的不认可，并以一切可行的方式使之成为义务，前提是不诉诸战斗，即不使用刀剑；除非统治者以言语公然表现出明显的不信（kufr），或者当人无力以手或舌行动时，则以心表示反对。使者ﷺ认为，不否认错误行为的人，就是统治者罪行的同谋，因为他说：任何人认可他们的恶行并效仿他们，他就必遭毁灭，不能逃脱责备和罪过。关于劝善（Ma’ruf）和戒恶（Munkar）的经文证据，也同样是追究统治者责任的证据，因为它们是普遍性的证据，既包括统治者，也包括其他人。安拉（SWT）明确命令劝善戒恶。他说：“你们中间应当有一伙人，号召行善，劝人行义，禁人作恶。”（《古兰经》3:104）他又说：“你们是被造以导人类的最优秀的民族：你们劝人行义，禁人作恶，并信仰安拉。”（《古兰经》3:110）安拉（SWT）说：“那些遵从使者、即他们在自己的经典《讨拉特》和《引支》中所记载的那位不识字的先知的人，他命令他们行善，禁止他们作恶。”（《古兰经》7:157）他（SWT）还说：“那些悔罪归主、崇拜主、赞颂主、为主之道而出游、鞠躬叩头、劝人行义、禁人作恶、恪守安拉所定界限的人，你当向信士们报喜。”（《古兰经》9:112） [TMQ 悔罪章：112] 安拉（SWT）说：“那些人，如果我们使他们在大地上掌权，他们就会谨守拜功，完纳天课，劝善戒恶。”[TMQ 朝觐章：41] 在所有这些经文中，安拉（SWT）都命令人们劝善（Ma'ruf，正道）和戒恶（Munkar，邪恶）。这一命令还伴随着其他能够证明其为确定性命令的标志，即赞誉，因为祂（SWT）说：“这些人才是成功的人。”[TMQ 家属们章：104] 祂（SWT）说：“你们是最优秀的民族。”[TMQ 家属们章：110] 在另一节经文中祂（SWT）说：“你要向信士们报喜。” [TMQ At-Tauba: 112]

“Whoever hated He would be absolved (of sin) and whoever disapproved He would be safe, but whoever consented and followed (he would be not).” This narration explains the first narration. The Messenger of Allah (pbuh) has ordered showing the disapproval toward the ruler and has made this obligatory by any possible means on condition that it is without fighting, i.e.without the use of the sword unless He showed open kufr by the tongue by saying something, or by the heart if one were not able to use the hand or tongue. He (pbuh) considered the one who does not disown the wrong deed as being an accomplice to the ruler in the sin, for He said if anyone approved of their bad deeds and imitated them He would be doomed and would not escape the blame and the sin. The evidences concerning the enjoining of Ma’ruf and the forbidding of Munkar are also evidences for holding the ruler accountable, for they are general evidences that include the ruler as well as others. Allah (swt) has commanded decisively the enjoining of Ma’ruf and the forbidding of Munkar. He (pbuh) says; “And let there arise from amongst you a band of people inviting to all that is good (Khayr), enjoying what is right (Ma’ruf) and forbidding what is wrong (Munkar).” [TMQ Al-Imran: 104] He (swt) also says; “You are the best of peoples, brought out for mankind enjoining what is right and forbidding what is wrong.” [TMQ Al-’Imran: 110] Allah (swt) says; “Those who follow the Messenger, the unlettered Prophet who they find mentioned in their own scriptures, in the Taurat and Gospel, where He commands them with the right and forbid them of the wrong.” [TMQ Al-Araf: 157] And He (swt) says; “Those who turn themselves to Allah in repentance, worship Him, praise Him, wander in devotion to the cause of Allah, they bow and prostrate, they enjoin the right and forbid the wrong and observe the limits put by Allah, so proclaim the glad tidings to the believers.” [TMQ At-Tauba: 112] And He (swt) says; “There are those who if we establish them in the land, establish regular prayers (the Salah) and give the Zakat, enjoin the right and forbid the wrong.” [TMQ Al-Hajj: 41] In all these verses, Allah (swt) commands the enjoining of Ma’ruf (the right) and the forbidding of Munkar (the wrong). The command is combined with further indicators that confirm that the command is decisive, namely the praise, for He (swt) says; “And those are the succesful ones.” [TMQ Al-’Imran: 104] He (swt) says; “You were the best nation.” [TMQ Al-’Imran: 110] In another verse He (swt) says; “And give glad tidings to the believers.” [TMQ At-Tauba: 112]

“‘真主绝不会因为某些特定人的行为而惩罚普通民众，除非他们目睹了其中的恶行，而且有能力否认它却不去否认。如果他们这样做了，真主便会惩罚普通民众和那些特定的人。’”这些圣训都表明了劝善戒恶的义务。它们表明，应当对统治者劝善戒恶，禁止他的恶行。毫无疑问，这意味着要求他为自己的行为负责。此外，还有专门针对统治者的圣训，确认了要求其负责的义务，从而强调了对统治者劝善戒恶的重要性。艾哈迈德从艾卜·赛义德传述，他说：“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理的话语。’” 艾布·阿玛玛传述：“一个人在安拉的使者ﷺ准备投第一个石子（Jamra）时来到他面前，便问道：‘安拉的使者啊，什么是最好的圣战？’他ﷺ保持沉默。当他ﷺ投第二个石子时，那人又问了一次，他ﷺ依然没有回答。当他ﷺ投完称为阿格白石子（Jamrat-ul-Aqaba，又称大石子 Al Jamra Al Kubra）的石子，并把脚放进马镫准备骑乘时，他ﷺ说：‘问问题的人在哪里？’那人说：‘安拉的使者啊，是我。’他ﷺ说：‘是在暴虐的统治者面前说出真理的话语。’”[由伊本·马哲和艾哈迈德传述] 这是关于统治者以及当面说真话之义务的明确经文。这包括要求统治者负责，同那些剥夺民众权利、怠慢其对臣民的职责或忽视其某些事务的人作斗争。这是一项义务，因为这是安拉的命令，并且被视为与最好的圣战相当。仿佛先知ﷺ是在说：在安拉看来，最好的圣战就是与暴虐的统治者作斗争。仅此证据便足以证明追究统治者责任的义务。安拉的使者ﷺ曾劝勉人们抗争暴虐的统治者，无论考验多么严峻，即便因此丧失生命。哈基姆（Al-Hakim）引述贾比尔（Jabir）的传述，出自先知ﷺ：

‘Verily Allah would not punish the common people because of the deeds of some specific people unless they witness the Munkar among them while they are able to deny it but do not do so. If they did this Allah would then punish both the common people and the specific people.’” All of these Ahadith indicate the obligation of enjoining Ma’ruf and forbidding Munkar. They indicate the obligation of enjoining Ma’ruf towards the ruler and forbidding his Munkar. Without doubt, this means holding Him accountable for his actions. Furthermore, there are Ahadith which specifically relate to the ruler, confirming the obligation of holding Him accountable, thus stressing the importance of enjoining Ma’ruf towards the ruler and forbidding his Munkar. Ahmed narrated from Abi Sa’id, who said; “The Messenger of Allah (pbuh) said; ‘The best of Jihad is a word of truth before the tyrant ruler.’” Abu ‘Amama reported: “‘A man came to the Messenger of Allah (pbuh) when He was about to throw the first Jamra (pebble), so He said; ‘O Messenger of Allah, which is the best Jihad?’ He  kept silent. When He (pbuh) threw the second Jamra, the man asked Him again. And again He (pbuh) did not answer. When He (pbuh) threw the Jamrat-ul-Aqaba - known also as Al Jamra Al Kubra - (the great Jamra), and put his foot in the stirrup to ride He said; ‘Where is the person who asked?’ The man said; ‘It is me O Messenger of Allah.’ He (pbuh) said; ‘A word of truth said before a tyrant ruler.’” [Narrated by Ibnu Majah and Ahmed] This is an explicit text about the ruler and about the obligation of saying the truth to his face. This includes holding the rulers accountable, struggling against those who withhold the citizens’ rights, neglect their duties towards their subjects, or ignore some of their affairs. It is a duty, for it is Allah’s command and is considered to be like the best of Jihad. It is as if He (pbuh) says; The best Jihad in the sight of Allah is to struggle against the tyrant rulers. This evidence alone is sufficient to prove the obligation of holding the rulers accountable. The Messenger of Allah (pbuh) has exhorted the struggle against the tyrant rulers, no matter how great the trials, even if it leads to the loss of life. It has been reported by Al-Hakim from Jabir from the Prophet (pbuh):