THE REVOLUTION BETWEEN LEGITIMACY AND HISTORY:
INTRODUCTION:
The Muslim state in general and the Arabic one in particular, is undergoing upheavals through the revolutions or nicknamed the Arab Spring! That obliges us to on reflection and study of this phenomenon differently with an analytical mind, based on the principles of Sharia and its consequences (المآلات).
All these reasons lead us to recommendations that illuminate our path to avoid failures and not make the same mistakes again. We must not forget that this phenomenon has been planned since the time of reasonable khelafa ( الراشدة ), passer-by the Ottoman Empire ( الخلافة العثمانية ) and until today, all have forgotten the valuable advice which we left us our prophet ( SAAW ) at the end of his last discourse ; in the hadeeth of ibn abass(RAA) , recited by El bukahri :
He said," Your blood, your properties, and your honor are sacred to one another like the sanctity of this day of yours, in this (sacred) town (Mecca) of yours, in this month of yours.'....It is incumbent upon those who are present to convey this information to those who are absent, Beware don't renegade (as) disbelievers (turn into infidels) after me, Striking the necks (cutting the throats) of one another.' "
فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا .... فَلْيُبْلِغِ الشَّاهِدُ الْغَائِبَ، لاَ تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ ".
PROBLEMATIC:
We have two main questions:
*The voices of changing of the actual situation are they limited only by the Holy Quran and the Sunnah of the Prophet (SAAW) or by Ijtihad?
* The revolutions it is treated under the way of legislative politic (siyasah syar'iyyah) or ordinary politic (Siyasah wadh'iya)?
The Muslim's world and especially Arabic; passes under resonant slogans!: Reconciliation, freedom, democracy.. With dangerous doctrinal and geographical changes, encouraged by foreign enemies and supported by the inattention of the people inside. These changes became a real phenomenon that should be studied by specialists (great scholars and researchers) and not by the journalists and the political analyzers, preachers.... Allah says (meaning): ((And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few.)) [4.83]
The serious issue in this situation, is that the scholars (ulama)! In general; they didn’t play their role in understanding and guidance. Although the contrary, many of them encourage this revolution! Basing on imaginary results (building the state of khalif)(إقامة الخلافة ), neglecting the worst consequences.
3. 3
INTRODUCTION:
The Muslim state in general and the Arabic one in particular, is undergoing
upheavals through the revolutions or nicknamed the Arab Spring! That obliges us to
on reflection and study of this phenomenon differently with an analytical mind, based
on the principles of Sharia and its consequences (.)المآالت
All these reasons lead us to recommendations that illuminate our path to avoid
failures and not make the same mistakes again. We must not forget that this
phenomenon has been planned since the time of reasonable khelafa ( الراشدة ), passer-
by the Ottoman Empire ( العثمانية الخالفة ) and until today, all have forgotten the
valuable advice which we left us our prophet ( SAAW ) at the end of his last
discourse ; in the hadeeth of ibn abass(RAA) , recited by El bukahri :
He said," Your blood, your properties, and your honor are sacred to one
another like the sanctity of this day of yours, in this (sacred) town (Mecca) of yours,
in this month of yours.'....It is incumbent upon those who are present to convey this
information to those who are absent, Beware don't renegade (as) disbelievers (turn
into infidels) after me, Striking the necks (cutting the throats) of one another.' "
يِف اَذَه ْمُكِدَلَب يِف ،اَذَه ْمُكِمْوَي ِةَمْرُحَك ،ٌما َرَح ْمُكْيَلَع ْمُكَضا َرْعَأ َو ْمُكَلا َوْمَأ َو ْمُكَءاَمِد َّنِإَفَه ْمُك ِرْهَشاَذ
....َب َابَق ِر ْمُكُضْعَب ُب ِرْضَي ا ًارَّفُك يِدْعَب واُع ِج ْرَت َال، َبِئَاغْال ُدِهاَّشال ِغِلْبُيْلَفٍضْع".
PROBLEMATIC:
We have two main questions:
*The voices of changing of the actual situation are they limited only by the Holy
Quran and the Sunnah of the Prophet (SAAW) or by Ijtihad?
* The revolutions it is treated under the way of legislative politic (siyasah syar'iyyah)
or ordinary politic (Siyasah wadh'iya)?
The Muslim's world and especially Arabic; passes under resonant slogans!:
Reconciliation, freedom, democracy.. With dangerous doctrinal and geographical
changes, encouraged by foreign enemies and supported by the inattention of the
people inside. These changes became a real phenomenon that should be studied by
4. 4
specialists (great scholars and researchers) and not by the journalists and the political
analyzers, preachers.... Allah says (meaning): ((And when there comes to them
information about [public] security or fear, they spread it around. But if they had
referred it back to the Messenger or to those of authority among them, then the ones
who [can] draw correct conclusions from it would have known about it. And if not for
the favor of Allah upon you and His mercy, you would have followed Satan, except
for a few.)) [4.83]
The serious issue in this situation, is that the scholars (ulama)! In general; they
didn’t play their role in understanding and guidance. Although the contrary, many of
them encourage this revolution! Basing on imaginary results (building the state of
khalif)(الخالفة إقامة ), neglecting the worst consequences.
TERMINOLOGY:
El Bachir El Ibrahimi ( great scholar and leader of the Association of Algerian
Ulama) said in an article entitled "Our word about El Imam (scholar)": ((In fiqh
(jurisprudence), there is a fiqh or its perceptions is not to everyone; it is the substance
of religion and the spirit of the Qur'an and the cream of the Sunnah of the Prophet,
and it is the interpretation of his actions and his words and his situation . and that his
companions have inherited from him. And this is the fiqh that will make Muslims
happy by applying it...))1
-Revolution
a- Literarily:
* In "El mudjam el wassite" (الوسيط )المعجم2 :
- Revolted (:)ثار get excited; spread......... (())فأثرن : raising a trail of dust [100.4]
- Revolution (:)الثورة radical political and social changes that people realize.
* In "Lissane El Arab" of Ibne Manzoor (منظور البن العرب )لسان3: .... ask with bloody
manner.
b- Politically:
At the "dictionary of political thought" that was written by a group of 115
foreign specialists with world renowned: "Revolutions are complex political changes,
1,تونس ,اإلسالمي الغرب اإلبراهيمي,دار طالب اإلبراهيمي,د.أحمد البشير محمد اإلمام آثار1997م,ط1,ج3/191.
2الوسيط المعجم ,العربية اللغة معجم,ج1,,استنبولالدعوة,ط دار2,1392/1972.م
3صادر,ط بيروت,دار ,العرب منظور,لسان ابن1,1410/1990.م
5. 5
often in a dramatic way .... Where several groups are fighting and including the
government to seize the central authority, and this conflict could lead to a civil war or
guerrilla or coups military state.... And each group tries to establish a policy (and
often economic) strategies to replace the existing strategy.
The three elements of the revolution: the collapse of the state, conflict for
authority and the establishment of a new state. They not follow a logical order"4.
Conclusion:
So the term "revolution" often revolves around the excitement and revenge
and violence, and the violent change was observed since the first revolution in Islamic
history against Ottoman Khalif (RAA) and other revolutions that followed after .
- Politic:
a- Literary:
reform in the positive direction.
b- Religiously ":"شرعا
Abd el Wahab Khalaf5 says: "siyasah syar'iyyah, is the management of public
affairs of the Islamic State, for to maintain the advantages and avoid the
disadvantages, without exceeding the limits of Sharia and its basic rules ..."
Ibn El qaim in his book "El torok el hukmia"6 (الحكمية :)الطرق "Ibn Akil says:
Politics It is an act that brings people to the benefits. And he deviate them from
damage (harm). Even if it has not been revealed by the Quran and the Sunnah. And it
is wrong to say: that there is not siyasah (politic) except as quoted by Shariah.
Otherwise, you accuse the companions of the Prophet in their attitudes.
The difference between (siasah syar'iyyah) and (siyasah wad'iyyah):
Abd el wahab Khelaf7 said: In the early days there was no difference between
Shar'e ()الشرع and political, all shar'e ()الشرع is the politics.
4,دمشق ,الثقافة وزارة منشورات ,حمصي أنطون الدكتور ترجمة ,المختصين من مجموعة ,السياسي الفكر قاموس1994م,ج1,
ص199-201.
5ص ,خالف الوهاب عبد ,الشرعية السياسة17.
6( الجوزية القيم الشرعية,ابن السياسة في الحكمية الطرق751العلوم,بيروت,دت,ص احياء دار ,غزاوي بهيج له قدم ,)هـ19-20.
7خالف,ص الوهاب الشرعية,عبد السياسة ,ينظر13.
6. 6
Dr. Abd el-fatah amr8 said: The word "Shariah (")شريعة comes from "Shar'e
(")شرع and the policy cannot be owned by Shriaa except if it adopts its rules and be
limited by its terms; reaching its consequences.....
In return any political who following customs and personal opinions… far
from sharia (even if it brings benefit) are not a siyasah syar'iyyah but called ordinary
politics (Siyasah Wad'iyyah) and it is not allowed by shariah.
- Martyr (El chahide)
a-literary:
In "The Sihah in the language" of El-djawhari (للجوهري اللغة في )الصحاح :
"shahid is the one who died in the cause of Allah. Name: Shahadah.
b-Religiously ":"شرعا
Plural Chohada'a (Martyrs): who died in the cause of Allah and one who
fights so that the word of Allah is the highest9.
El sheikh El-albani10 was been questioned:" ... it is said that one who died in
Egypt following the conflict11 between the government and the group of brothers
Muslims, he is called Shahid, but our prophet (SAAW) said: " When two Muslims
fight (meet) each other with their swords, both the murderer as well as the murdered
will go to the Hell-fire"12.
El Elalbani answered: " my short answer is; One who died following
confrontations between the government and part of the Muslim people, or: between
the state does not adopt the Shariah and people who want to adopts it. Not everyone
has the honor and the title of "shahid"( who died in the cause of Allah)..... And they
are excluded from shahadah el syar'iyyah and Hokmia (ie who dies by earthquake, of
an Abdominal disease, and he who dies of plague.... the seven categories)".
And this is an answer for everything that uses the word shahid for any victims
of the revolution. Such as suicide's case of( bouazizi) in Tunisia. Because The
Prophet (PBUH) said, "and whoever kills himself with an iron weapon, will be
carrying that weapon in his hand and stabbing his `Abdomen with it in the (Hell) Fire
8
,األردن ,النفائس عمرو,دار الفتاح د.عبد , الشخصية األحوال في الشرعية السياسة1418-1998,ط1,ص16.
9حبيب,ص أبو سعدي ,الفقهي القاموس253.
10( رقم شريط470/1).والنور الهدى سلسلة من
11 In the ninety years in lastcentury
12 Narrated by Al-Ahnaf bin Qais, Sahih al-Bukhari 31
7. 7
wherein he will abide eternally forever." Narrated by Abu Hurairah in sohih el-
boukhari.
َّلَخُم ًادِلَاخ َمَّنَهَج َِارن يِف ِهِنْطَب يِف اَهِب ُأَجَي ،ِهِدَي يِف ُهُتَديِدَحَف ،ٍةَديِدَحِب ُهَسْفَن َلَتَق ْنَم َ"وًادَبَأ اَهيِف ًاد".
SOME IMPORTANT MODELS OF REVOLUTIONS IN ISLAMIC HISTORY:
First: the revolution of ibn Sheba' (35 H):
Was the first revolution in the (khilafat history)13, Who is Ibn Sheba'?
Abdullah Ibn Sheba' (also called Ibn al-Sawda), from Sana', adopted Islam during the
reign of the third Caliph 'Uthman. He is a figure in Islamic history and often
associated with a group of followers called the Sabaʾiyya. he is the founder of shi'ism.
He was the Organizer of the Revolt Against 'Uthman(35H) in Basra, Kufa, and Egypt.
Assassination of Uthman(the third khalif):
After trapping of calife for more than 30 days by rebels (around 5000) which
also were preventing the delivery of water to the caliph Uthman, was(RAA)
assassinated at his house(35H). Some rebels climbed the houses of the neighbors and
then jumped into the house of Uthman. It was 35H. And Uthman was fasting that day.
He was assassinated while reciting the Quran, The ayat of Surah Baqarah (meaning):"
So Allah will suffice you against them. And He is the All-Hearer, the All-
Knower"137. The blood-stained Quran he was reciting.
Some of The following doctrines which are attributed to ibn Sheba':
The radjaa doctrine (الرجعة )مذهب :This alleged Jew invented the idea that
the Prophet Muhammad(SAAW) would return before the Day of Judgment. He based
his allegation, saying: "If Jesus is going to come back, Muhammad will also return
because he is more important than Jesus."
The wisayah doctrine (الوصاية :)مذهب he propagated the idea that Ali Ibn Abi
Talib (RAA) is the executor and successor of the Messenger of God. And that Ali is
the executor of the Prophet. Furthermore, ibn Sheba'said: that the three caliphs who
ruled after the Prophet were usurpers of the Islamic rule!
13الفتنة,ص قصة ينظر47ص ,االسالم في ثورات عشر ,ينظر,الخربوطلي .و36-49,العربي الخطاب في والخالفة الدولة و .
ص ,رضا رشيد محمد ,العضمى االمامة او جزء,الخالفة , كوثراني وجيه141صدر في الفتنة أحداث في أثره و سبأ بن هللا عبد و .
ط ,الرياض ,والتوزيع للنشر طيبة دار ,العودة حمد بن سليمان ,االسالم2,ص5الطبري,ج تاريخ و .4/476.
8. 8
Second: The revolution of Abd al-Raḥmān ibn al-Ash‘ath (80H):14.
Which was in the socio-political context and it is called: the Revolution of
scholars and readers(quor'a). Who is ibn al-Ash‘ath? He is: Abd al-Raḥmān ibn
Muḥammad ibn al-Ash‘ath, from a distinguished family of the Kindaite tribal
nobility, was a distinguished Arab nobleman, which was leader a failed rebellion
against the Umayyad viceroy; al-Hajjaj ibn Yusuf.
The Events of the story:
In (80 H), al-Hajjaj appointed Ibn al-Ash'ath as commander of a huge Iraqi
army, the so-called "Peacock Army For its beauty ", to subdue the troublesome
principality of turk (الترك ,)بالد whose ruler, rutbil (,)رتبيل He was the the King of Turkey
state, who vigorously resisted Islam expansion. During the war campaign, and because
of humiliation from hajjaj against Ibn al-Ash'ath the army rebelled, and under Ibn al-
Ash'ath's leadership returned to Iraq, where it defeated al-Hajjaj ( who fled ), and
seized Kufa and Basra.The revolt gained widespread support among religious scholars
called:el-kurra ("Quran readers") such as: said ibn jubair, amir el-shabii, abdelrahman
ibn abi layla, maabad el-juhani, maslam ibn yassar, mujahid ibn jabar..…..
In return, we have a group of scholars did not want to join the revolution Ibn
El chaathe, like el’ Imam Hussain El bassari who refused the dislocation of al-Hajjaj
and the Caliph Abd El-malik ibn marwane, and he advised scholars who have joined
the revolution to stop the revolutionary movement and join the group of
Muslims(المسلمين )جماعة and Imam .... he judged them : they were the sedition()فتنة
people. And he advised to take patience and to wait more .... and he told them about
al-Hajjaj: " if It is an Allah's indignation, we cannot reverse the Allah’s indignation by
sword, but by behaving patience, silence and divine worship. "
After, was developed from a mutiny to a widespread anti-Umayyad rebellion.
Caliph Abd al-Malik tried to negotiate terms, including the dismissal of al-Hajjaj, but
hardliners among the rebel leadership pressured Ibn al-Ash'ath into rejecting the
Caliph's terms. In the subsequent Battle of Dayr al-Jamajim, the rebel army was
decisively defeated by al-Hajjaj's troops. Al-Hajjaj pursued the survivors, who under
Ibn al-Ash'ath fled to the East. Most of the rebels were captured by the governor of
Khurasan, while Ibn al-Ash'ath himself fled to turk state (zunbil). he committed
suicide to avoid being handed over to his enemies(ie Hajjaj).
Outcome (:)النتيجة
14الخربوطلي,ص149-153.و,ج الطبري5,ص35ج الفريد .العقد3ص416ص الخربوطلي من (نقال146)والطبري,ج5ص146
9. 9
Revolution lasted more to two years in more than eighty(80) battle, all of
which were in favor of Abd al-Raḥmān ibn al-Ash‘ath, however, was defeated in
battle Dayr al-Jamajim (83 AH) with The number of dead more than 100 thousand .
Thirdly: the Revolution of Sharif Hussein (1334 AH / 1916):
This was the latest revolution in the history of the era of Caliphate,
characterized by the coalition of this leader (Sharif Hussein) with the English against
his legitimate caliph!
After a long hard work of our enemies (Jews) and their allies like the Zionist
journalist Theodor Herzl and Djamel elddine the Shiite Iranian nicknamed Djamel
elddine Elfghani15. Began their strategy by slogans of reform, the elimination of
injustice and call for freedom.....
Sultan Abd Elhamide says in his diary16:
"I found myself trapped in plot made by the clown said: Djamel elddine
Elfghani (1839-1897) in association with the English men called Blind, aimed to
eliminate the Khalifa of Turkey, and they offered to English to designate Sharif
Hussein Prince of Mecca, as a Caliph of Muslims ..... I knew from near Djamel
elddine Elfghani, he was in Egypt and he was a dangerous man..... He was also a
server agent for the British, and .... Probably the English have prepared this man.... "
Who is Sharif Hussein bin Ali?
Hussein bin Ali (1854 – 1931): was appointed the Emir of Mecca from 1908
by the caliph. He initiated the Arab Revolt (nationalistic)! In 1916 against the
Ottoman empire. In 1917 he proclaimed himself: was internationally recognized as
King of the Kingdom of Hejaz. In 1924, when the Ottoman Caliphate was abolished,
he further proclaimed himself Caliph of all Muslims. He ruled Hejaz until 1924,
when, defeated by Abdul Aziz al Saud.
Arab Revolt17:
15, الفكر,دمشق دار ,البوطي رمضان سعيد د.محمد ,استوقفتني شخصيات ينظر1427ه-2006م,ط6,ص180.الشيح أكده ما وهذا
التلفزيون الحصة في البوطي رمضان سعيد محمدية(معمن سلسلة عبر الرفاعي أسامة الشيخ وكذلك ,)وفكره حياته في البوطي
. بدمشق سوسة بكفر مسجده في الجمعة خطب
16استوقفتني,ص شخصيات184.
10. 10
During the World War I, Sharif Hussein initially remained allied with the
Ottomans but began the secret negotiations with the British on the advice of his son,
Abdullah, who had served in the Ottoman parliament up to 1914 and was convinced
that it was necessary to separate from the increasingly nationalistic Ottoman
administration.
Starting in 1915, as indicated by an exchange of letters with British High
Commissioner Henry McMahon (Hussein-McMahon Correspondence), Hussein
seized the opportunity and demanded recognition of an Arab nation that included the
Hejaz and other adjacent territories as well as approval for the proclamation of an
Arab Caliphate of Islam. McMahon accepted. Hussein commenced The Great Arab
Revolt against Ottoman control in 1916.
When Hussein declared himself King of the Hejaz, he also declared himself
King of all Arabs countries (العرب بالد .)ملك This only aggravated his conflict with Ibn
Saud, because of their differences in religious beliefs and with whom he had fought
before world war (1) with the Ottomans in 1910.
Two days after the Turkish Caliphate was abolished by the Turkish Grand
National Assembly on (3 March 1924), Hussein declared himself Caliph at his son
Abdullah's in Transjordan. But he was ousted and driven out of Arabia by the Saudis
in 1924. Hussein continued to use the title of Caliph when living in Transjordan.
The plot:
Though the British had supported Hussein from the start of the Arab Revolt,
they decided not to help Hussein for repel the Saudi attack, which eventually took
Mecca, Medina, and Jeddah.
CONCLUSION: FINDINGS AND RECOMMENDATION
We can see the latest consequences for the three experiences as following:
1- The murder of Caliph Othman and the affliction (fitna) that took place after
him during the time of Caliph Ali.
17ص ,العربي الخطاب في والخالفة الدولة100.
11. 11
2- The bloodshed and spread of killings and also the waste of wealths, as it was
happened in the revolution of Abd al-Raḥmān ibn al-Ash‘ath where there were
(100,000) dead.
3- The stopping of jihad, such as of the experience of Abd al-Raḥmān ibn al-
Ash‘ath who exit to fight against the disbelievers then he found himself fighting
against his caliph.
4- Advantage for the enemy (rutbil)1 started not to pay ElJezia and his country
has not experienced the conquest.
5- Theory of exacerbation of requests in the revolution; revolutionaries began
with the dismissal of El Hajaj after then they called to remove the Caliph.
6- Revolutions are one of the destructive theories of Muslim nations.
7- Escape of the revolution's leaders to the enemy’s countries after their failures,
as occurred with Abd al-Raḥmān ibn al-Ash‘ath who escaped to the King of Turkey
(rutbil), and that is exactly what we see in our days.
8- Collapse of the Muslim empire ( االسالم الخالفةية ), and the division of Islamic
lands and colonization of El-Quds: the greatest affliction in this time.
And.... it's part of the scenes nowadays with these new revolutions; Who
served only the enemies of Islam, who were became the colonizers of these countries
under the cover of protecting people!
RECOMMENDATION:
1 - Make the connection between the past and present of the nation for to highlight the
realities and avoid making the same mistakes.
2 - Warning of the nation; it is the subject of many plots by its enemies on its security
and property.
3 - Encourage the study of new cases in jurisprudence (النوازل ,)فقه specially regard to
the blood, property and dignity.... what are the pillars of security and ease of the
nation.
12. 12
4 - Calling the nation to submit its crises and problems to great scholars who have a
profound knowledge of jurisprudence and experiences from history, and we take in
consideration the great rule from Hassen-el Basseri who said: "When discord (fitnah)
approaching to us ,only the scholars perceive it , and if it ends everyone can see it "
5 - make understand the nation that Islamic law is a complete system in the Belief,
jurisprudence, morals and politics ... it is source of all advantage and avoid all
disadvantage.
6 - The sensitive need to integrate the study of political jurisprudence (siyasah
syar'iyyah) in academic education to improve a better ideological immunization,
which may deal with any slippage induced by person claiming knowledge of interest
and disadvantages such as: writers journalists, politicians analyzers, preachers....
Allah's messenger (pbuh) said, "When honesty is lost, then wait for the hour."
it was asked, "how will honesty be lost, o allah's messenger (pbuh)?" he said, "when
authority is given to those who do not deserve it, then wait for the hour." Narrated by
abu Huraira in Boukhari.
7 - Highlighting the great lack of knowledge background, and experience for most of
the scholars; with regard to siyasah shar'iyyah, this specialty requires an encyclopedic
mastery. Especially for which concern the enemies' intentions in their plot under great
slogans; such as freedom, democracy, terrorism and human rights....
8 - Attract the attention of the non-satisfaction of one or two scholars to resolve the
various issues affecting higher interests of the nation, but they must submit to several
opinions of many scholars worthy of trust..... and found a real council of great
scholars far for any political manipulation.
9 - Raising the nation's sensibilisation about media’s deception intended by who has
an interest to humiliate the nation and wish its dispersion and disappearance from the
universe.
13. 13
THE SAGES SAID:
*-El Chatibi said: "the consideration for the ends of acts, it is one of Principals
Sharia's maqasid ".
"شرعا مقصود معتبر األفعال مآالت في النظر ": الشاطبي قال18
*- Abd Allah Ibn amr ibn ass: "A correct Imam better than heavy rain, and in just
Imam is better than discord (fitnah) that persists. And Allah corrects by the sultan
better than the Koran"
-:العاص بن عمرو قال,وابل مطر من خير عادل "إمامبالسلطان هللا يزع ولما .تدوم فتنة من خير غشوم وإمام
"بالقرآن يزع مما أكثر19
*- Abd Allah Ibn Umar said: "If the Imam was just he will be blessed by Allah and
you owe the praise to ALLAH, and if the Imam is in just he will bear [the
consequence of] what [evil] he has earned ,and us: we must take the patience "
-عمر ابن هللا عبد قال:"الشكر ولك األجر فله عادال اإلمام كان إذا,وعليك الوزر فله جائرا اإلمام كان وإذا
الصبر".20
*- It was been said to Ibn 'Umar; This is the Hajaj, he chaired both the
Haramayn(two), he said; "If he was a right man we praise ALLAH, and if he was a
bad man we must have patience"
-الحرمين ولي قد الحجاج هذا عمر إلبن قيل,قال:"شكرنا خيرا كان إن,صبرنا شرا كان وإن".
- Ibn Taymiyyah said: "Sixty years of unjust imam is fittest than a night without
presidency," and that experience proves as.
Ibn 'Abbas Narrated: The Prophet embraced me and said, "O Allah!
Teach him (the knowledge of) the Book (Quran)." (ie. Allah gives him the
Understanding ()الفقه=الفهم and the [true] interpretation of the religion and May
Allah teach him the ends consequences).
the difference between the [true] interpretation of the religion and the
ends consequences, that the first is to understand the intended meaning,
however the second is the understanding of the outcome of events21.
18,الموافقات4/93الشرعية السياسة كتاب ,منعمرو.ص الفتاح عبد31.
19,بيروت ,العلمية الكتب دار ,ربه عبد ,ابن الفريد العقد1407-1987ط ,م3,ج1,ص9.
20,بيروت ,العلمية الكتب دار ,ربه عبد ,ابن الفريد العقد1407-1987ط ,م3,ج1,ص10.
21( الجوزية القيم ابن : أيوب بن بكر أبي بن محمد هللا عبد أبي ,العالمين رب عن الموقعين اعالم751,)عبيدة أبو عليه وعلق له قدم
,)(السعودية الدمام ,الجوزي ابن سلمان,دار آل حسن بن مشهور1423ط ,هـ1,ج3-ص90-91.
14. 14
And it's not every scholars knows its [true] interpretation (outcome of
events), this knowledge is limited only For Those firm in knowledge. Ibn
Taymiyyah said; "Research on these details, it is the specific For Those firm in
knowledge (العلم في ")الراسخون22.
In the light of this study; we slice that revolutions are part of ordinary politics
that many miners scholars want consider it as siyasah syar'iyyah, and we told them;
“Give your evidence if you were right". And we told them; Is the Prophet (QSSL)
adopted revolution's way to found the Islamic nation? or he was distinguished by the
reform and patience until Allah has rewarded him by the Islamic state in medina, after
Allah allowed him El-jihad (,)الجهاد and He (SAAW) said: "Whoever Resembles a
People is One of Them ".... and many scholars as Hassan Elbassri , El Imam Ahmed ,
Ibn Taymiyya, Ibn El kayime, El-albani and ibn-othaymine ... all are in Unanimously
for the illegality of revolutions.
22( السنة منهاج4/504ص النظر مدارك من ).نقال383.
