Bouti and Assad .. Read in the intimate relationship between the turban and the Sultan

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Revolutions usually come with a political horizon led by a desire to change the ruling regimes. However, the spirit of revolutions not only changes the systems of government and the patterns of politics, but also affects the consciousness of the masses, the structure of the economy, urbanization, geography, religion and culture.

These transformations can be seen throughout history as a radical change, 1 so revolutions become major events dating back and forth, such as the French Revolution, for example, which prompted some intellectuals to preach the end of history, from Hegel to Fukuyama! (2)

The revolutions of the Arab Spring, which was the most prominent event in the last decade of our Arab world, are not far from these revolutions, and the momentum that has not yet ended - in the issues of democratic politics, sectarianism, asylum, racism, militarism, colonialism and religion.

Among the most prominent of these issues which were controversial in these revolutions in general, and in the Syrian revolution in particular, the position of scientists and religious figures of these revolutionary movements.

Perhaps the position of the largest turban in Syria, "Mohammed Said Ramadan al-Bouti" of the Syrian revolution, and the consequent reactions differentiated by standing with the Assad regime and defend until the last moment of his life, it is necessary to analyze this situation and monitor the reasons that led to it.

The position of the Bouti from the Syrian revolution

Many stations have made the Syrian revolution in a complicated situation as a battleground for regional and international influence. As a result of the deterioration of the field and the symbolic insinuation of the Syrian revolution, the voices of the obituary of Sheikh al-Bouti, as the voice of the archaic and deeper position of the Syrian revolution, even led some religious currents in the Arab world to raise the slogan "This is the difference between those who look with insight and those who look at The island!" In their defense of Sheikh al-Bouti * 1.

These positions lead us to examine the position of Sheikh Bouati of the Syrian revolution and his truth, to find in the recordings of the Sheikh and his writings are important pillars lead us to form the features of the image that the Sheikh of the Syrian regime, and we have worked in the field "to explore. It can be seen through the research that the Sheikh saw in this system the beginning of the leader of the "Islamic State" (3), considering it the embodiment of the "high position in Islam" (3). He also went on to describe the Syrian regular army: "Our army is high in its faith, proud of its strength, the Savior of its nation, the transcendent of the humiliating subordination of its enemies" (4), and adds: "... His forehead is relentless and does not humiliate nor humiliate any enemy." 4).

He also describes the role of the defense army in the preservation of the country: "... Without his pride to surround us today, and without his carelessness to see us expelled from our homes today, and without his misery, our streets and streets have become a river of blood." Moreover, Sheikh al-Bouti in the Assad army sees an "ideological army" 6 and the reason why he calls it "the army that belongs to Islam" (6).

"It is the extent of the Sheikh al-Bouti, saying:" Our army, as I have said, enjoys the courage, but the bravery coming from God Almighty "(7), and adds also in the advice of the regular army:" If you are associated with God; In God Almighty, you take away the victory from Him, and you will be drawn to your worship of God; then Allah is revealed to you then as His Creator, manifested in the form of His vengeance, manifested by His mighty power. Your people, God's will, will see in your people the power of God, and this will be the most powerful weapon tested Colored in terms of Tdron or not Tdron urgent for the victory Sickramkm by God "(8).

Old Love: The position of the Bouti kings and rulers

The reading of the man's positions in several previous stations leads us to believe that his anti-revolutionary attitude was not as urgent as a natural consequence of the path he recorded in his books and his body through his previous positions of rulers and kings.

The concept described by the French researcher Therese Delebach as "Ax of the Great History" [2] may help us to understand something of the arbitrary relationship that engages in our awareness of the painful misunderstanding between man and history, so that he can not understand the logic of relations and the evolution of events and developments well. ).

Promises to begin, Sheikh al-Bouti and since his first book, which was printed in 1958 "for the sake of God and the right" in the President Gamal Abdel Nasser, "the national leader, and the Arab president faithful believer" (10).

In his book "This is what I said before some presidents," a good clarification of these relations, that is the relationship with the rulers and presidents, the book contains words spoken by al-Bouti on various important occasions, in front of each of: President Hafez al-Assad, his son Bashar al-Assad, King Hussein, , And others.

Sheikh al-Bouti and al-Assad .. Historical stations

One of the researchers finds that Shaykh al-Bouti does not belong to any of the three major religious schools in Syria, the most radical of which is represented by the Salafist movement - the Zahra Institute and the Duk al-Bab Mosque - to the liberal majority represented by the nonviolent movement - al-Said and Muhammad Habash - Such as: Zaid, Al-Rifa'i, Abu Nur, Ahmed Kuftaro, Khiznawi, Al-Fath, Farfur and Qubaisiyat.

The reason for the non-affiliation of Shaykh al-Bouti to any of the above-mentioned great schools is that Sheikh al-Bouti was raised and educated at the Institute of Islamic Guidance by the two field leaders: Hassan Habanqa and Sadiq, 13, but the Islamic Guidance School did not survive, The Baathist regime succeeded in dismantling it in 1967, 13 following the numerous clashes between Sheikh Hassan Habanka, the eldest religious leader of the school, and the Syrian regime in the sixties of the last century against the background of the nationalization decisions made by the president Syrian Amin al-Hafez in 1965, and the attack on "religion" in the article " "Published in the Army magazine in 1967 (14).

After that, Sheikh al-Bouti established a new school or stream, which can be called the "middle stream" (15), which is based on an attempt to rationalize mysticism, or what he called d. (16), accompanied by Sheikh Faqih Wahba al-Zuhaili and preacher Mohammad Rateb Nabulsi, after leaving the group of Sheikh Abdul Hadi Albani (17).

The features of this current can be felt in three basic pillars:
1- Rejection of superstitious Sufi practices that are widespread among the Sufis.
2 - Rejection of Salafist provisions based on the expansion of the Declaration and coordination.
3 - the apprehension of all modernist theses in Islam (17).

In 1980, Sheikh al-Bouti gave a speech at the University of Damascus at a major speech festival called for by the Syrian Ministry of Awqaf (Endowment) On the occasion of the entry of the fifteenth century AH, under the auspices and presence of former President Hafez al-Assad, and the incidents of clashes in Syria with the Muslim Brotherhood and the regime at the time the most powerful, where he obeyed the order of his father, who saw the need to advise the governor as much as possible, ).

In 1990 he was commissioned by the Syrian father to give a lecture on "Quranic studies" on Syrian Arab television. This view put al-Bouti in an advanced position, and brought him new responsibilities, in addition to drawing attention to him more than in the past. (17). Al-Bouti's first appearance to the public was through Syrian television in a talk show he had brought together with the good Marxist Tizni at a time when Arab satellite channels had not invaded homes.

In 2000, the funeral prayer for Hafiz al-Asad was the focus of criticism from some Islamic currents as a legitimization of the system of succession, 17 the system of patriarchal succession sought by Hafez al-Assad since the 1990s.

Among the important testimonies that alerted to the relationship of Sheikh al-Bouti to the Syrian regime is the testimony of Sheikh Abdul Rahman Hassan Habankeh field, Suno Sheikh Al-Bouti and his colleague at the Institute of Islamic Guidance. "Sheikh Al-Bouti finally drew praise and praise from the leaders of the Ba'ath Party, where he criticized many, and I saw him as a hard-working, wrong, non-profit man," Sheikh al-Midi said in his book, Physically, and has been advised by brothers and professors of his beloved, did not respond! "(18).

Thus, a character such as Sheikh al-Bouti represents an important treasure for the lion's family, because it is a conservative and traditional figure and is easy to move, as Thomas Perré (19), in addition to being a sweet-tongued speaker, possesses a rhetorical ability, , And as Nizar said:
(And the commandments of the prophets have become below the level of the sea and the sheikhs of Sufi roads!)

Bouati .. From the transient attitudes to the establishment of concepts

It is noted that the attitude of the Sheikh and his speech towards the rulers and presidents and kings is not a position offered by amnesty and the advent of the moment, but is an inherent position in the thinking of the Sheikh and his general approach, and this is shown through his views in one of his books:

In his book "On the Way back to Islam", Shaykh al-Bouti believes that "the desired Islamic reform" and the return of Islam to "embracing the world" can only be achieved through three conditions:

1 - to understand religion completely, not truncated, not to make it subjugation, but to understand it as a holistic vision through which the things of life and the Hereafter are regulated, 21 and here it appears that it is influenced by Islamic reform, represented by the Muslim Brotherhood.

2 - to propagate the call first in the ranks of the Muslims themselves, even if they stand up to the right approach, and embodied in their lives the realities of Islam and morality and mushroom, emerged from them a clear tongue calls on other nations to follow this religion.

3 - to converge on the path of the Islamic call the efforts of individuals and peoples with the operational energies of the leaders and rulers, and see in explaining this point that the duties of the rulers and leaders of States, "resist this hidden aggression infiltrating from outside the borders of the Islamic country, which recruited him messengers of evangelization and Orientalism , And spend a lot of money in it, "and sees no use of force against those who seek to undermine Islam - if necessary - (21).

Mohammed Nasser Al - Din Al - Albani

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In this regard, Sheikh al-Bouti's opponents are accused of being accused of seeking and tutoring them in security centers and intelligence services. This accusation is found in the words of the most prominent religious opponent of Sheikh al-Bouti "Muhammad Nasir al-Din al-Albani" (Salafi al-Manadah, 22) "The One Who Conflicts (23).

In addition, Shaykh al-Bouti is the son of the traditional religious institution, which views the preservation of religion as being dependent on the maintenance of the lower order, and the consequent preference of state theory to the agency's theory of dealing with the ruler, .

The researcher Ahmed Abazid explains this point: "Imam al-Ghazali considered that the establishment of the system of religion only the minimum system, and thus evidence of the obligation of the imam and obey him; where the interests of worship and religion are linked to institutions that preserve their legitimacy system of the minimum institution of governance, And even more importantly, the legitimacy of the muftis themselves. "

Imam al-Ghazali and others who tried to establish the legitimacy of a reality already exist - in their introduction Mawardi - aware that the system of the minimum that establish and defend the legitimacy is not complete and not even fulfilling the conditions of the imamate as began by religion, but were forced to pay the lesser of the two evils, To them was the chaos (revolution) that the interests of the people associated with the legitimacy of the government can not continue with them, and the institution can not also reproduce itself with them, as institutionalization assumes a kind of stability necessarily, and therefore tend to each institution - ).

The reasons for the parking of the sheikh of the poetic regime

In order to find out the reasons why Shaykh al-Bu'ati took his position, we analyzed his speech from the beginning of 2011 until mid-March 2013. This was the first to hear all the Friday sermons he delivered from his pulpit at the Mosque of Faith , In the period experienced by the age of the revolution, which reached the close (120 sermons) * 6. These reasons can be summarized in six observable reasons:

1 - liquidation of old accounts and fear of the rise of Islamists

In his life, Shaykh al-Bouti entered many intellectual battles, which can be summarized in three main areas:

1 - Salafist trend: Baouti fought the most prominent intellectual battles - Mbkra - with the traditional Salafist trend of the da'wah and jihadist, and discussed with him the symbols of the current prominent debates, from Sheikh Mohammed Al-Albani in Syria to Sheikh Mohammed Zamouri in Algeria, where he wrote a book entitled: "Allegations Dr. Al-Bouti in the acquittal of the rulers of the rulers and the implication of the advocates of Islam, "and the essence of the discussions was on fundamental issues of legitimacy and religion, which can be summed up in the following issues: Salafism and legitimacy of the term, the provisions of innovation,

2 - The dynamic direction: And here entered the Bouti in another battle with the Muslim Brotherhood and Hizb ut - Tahrir, and his criticism and criticism of the current was related to the problem of understanding Islam based on amplifying the political and legal side at the expense of other aspects of religious, social and spiritual, and this - From its content and referred to political systems devoid of the spirit of religion.

3 - The secular trend: This battle was divided into three main characters: 1 - Nabil Fayad 2 - Tayeb Tizni 3 - Fouad Zakaria.

In the midst of the battles, he wrote a collection of books: "These are their problems," "These are our problems," "Religion and philosophy," "The dark and the secular."

This dialogue took a different dimension, considering the different ground from which each one of them is based. Unlike previous battles, which take place from an Islamic-Islamic ground, which is subject to symbolic conflict over who represents the correct understanding of religion, the land here is Islamic-secular. And man!

It seems that the battles and disagreements of the old Sheikh made him worried about the movement of protest in Syria, as the leaders of the revolution and its symbols are distributed on the three historical antagonisms that deal with them: dynamic Islam, the Salafist and secular currents.

Especially after the emergence and political prominence of these groups, and the relative success experienced in the countries after the Arab revolutions, as happened in Egypt, Tunisia, Morocco and Libya.

In this, Sheikh al-Bouti describes the leaders of the revolution as "leaders of elites" and "executors of foreign orders," and sees their actions as either "extinction for a commanding order" or "taking advantage of a pocket money".

Sheikh Al-Bouti devoted several sermons to warn of these trends and movements, as the tools of an agent driven by the invisible hand that plays from the outside. [28] The secular trend was devoted to him, not one of the speeches of the Assembly, the most famous of which was his speech on the Syrian thinker and head of the National Transitional Council, Criticism to him and to the whole of what he called the Gleonites - Ghalion group - (29).

As well as the movements of "political Islam", which allocated more than ten sermons in the middle of Friday (30). Of course, the share of what he called "Wahhabi Wahhabi terrorism" was similar.

2 - the drift behind the propaganda system about "Bats of the universe and the conspiracy of the overseas" (32)

Sheikh Al-Bouti believes that these protests are the result of reports, conferences and symposia that aim at serving the colonial ambitions and achieving the goals of the "bats of the universe" (33) of the common enemy: World Zionism and American Imperialism, 34 or the Israeli Mossad and the CIA.

He believes that the aim of this "campaign" and "sedition" is threefold:
1 - Striking Islam as the people of the Levant are the rest of the remaining religion of Islam, says Sheikh al-Buati: "This enemy, who came to us from overseas to fight nationalism, or aspiration to land, did not turn to us, keeping in mind that our identity Faith and Islamism from our own, but from this blessed land also "(36).

"It is a war declared by the enemies of God and the enemies of his religion against God," he said in a sermon: "Strange endeavors in their madness seek to uproot Islam from this land." [37] By the "common enemy" that it was the resumption of a "ninth crusade".

2 - The division of Syria into several countries, says Sheikh al - Buati: "... the division of Syria, which was today one state to four states: one in the coast, and the second in the north, and another in the middle, and fourth in the south. Israel then sent and signed it in the White House "(40).

3 - Revenge against Syria, because it is the first state in support of the Islamic resistance in Palestine, and at the forefront of the resistance front against the Israeli enemy, says Sheikh al-Bouati: "I learned the whole world that Syria apart from everything was and remains the shield of the Palestinian resistance."

3 - religious interpretation .. dialectic of tribulation and curse!

Sheikh al-Bouti believes that this "crisis" is nothing more than an ordeal and a divine test aimed at turning people back to God, repenting repentance, and forbidding committing sin and sin. "This was the trembling that Allah, may He be glorified and exalted, It is an ordeal only in the outward, but in the sub - it is a blessing from the blessings that are disguised with severity and disguised by fear, and from what you have learned from the abominations, and the grace - the slaves of Allah - that it is a stick of discipline.

In another sermon he says: "The meaning of our true faith is that we return and renew the allegiance with God through repentance, for there is no calamity for the Muslims, but it is the reward of sin, but the sin, they committed it" (43).

Here is the problem of the historical tradition that prevailed in the era of medieval Islam, as noted by the well-known Moroccan thinker Abdullah Al-Arawi in his book "Sunnah and Reform". This "historical tradition" transforms political dilemmas into doctrinal and verbal problems to escape their resolution and overcome opposition.

"Whenever a difficult political dilemma is presented, it turns into a matter of jurisprudence, and then at a later stage it is emptied in the form of words, and in a third stage, subject to many logical definitions, is transmitted to the philosophers, To be disposed of permanently after a period of lengthening or shortening "(44), and thus the political emptying in the cultural and then the cultural emptying of the political.

Therefore, Sheikh al-Bouti in the general amnesty issued by Bashar al-Assad in mid-2011 part of the sincere repentance that began to take effect in the nation, says Sheikh Bouati: "The gesture that surprised President Bashar al-Ummah this general amnesty, and I hope to be motivated This is a violation of this divine command, for this divine call, so I prepare this initiative with the ingenuity of creation that will be achieved by a great good, God willing. "(45)

4. Metaphysical Interpretation

After Ramadan in 2010, Sheikh al-Bouti spoke about seeing her, and her interpretation was that "evil will descend on the Levant." This evil was represented in the emergence of the series "What You Owned Your Faith", which claimed an explicit abuse of Islam - as al-Bouti saw it, or as he was told, because the sheikh did not see the series primarily * 8- 46.

"I was awake and sleep, and I saw a plague coming from the sky with a terrifying physical appearance, with red crab spots that disgusted and disgusted, and as it descended towards the ground, many dense animals began to separate from it," said Sheikh al-Bouti. Over Damascus, and I have learned that they are germs of a dangerous epidemic destined to infiltrate the country ".

With the beginnings of the Syrian revolution, Sheikh al-Bouti revived that vision, but this time with a new interpretation of the revolution, he sees the revolution as a "cancerous epidemic." I was, I should say frankly, "I saw this ordeal a few months ago and showed how to accept and see how you would manage. And here I came as I have seen and as I have warned and the people at the time between cynical and lying and marveling, but I also saw how to blow to manage, and today is in the stage of dictation "(47).

In another sermon, he says: "The ordeal is fleeting, and the God who showed me this ordeal in its turn, as I said to you yesterday, showed me this ordeal to make it happen" (48).

For example, one of the most important explanatory models in understanding the transformation of the founder of the largest sect and religious group in Islam, "the poet" was the visions And al-Manamat, meaning Abu al-Hasan al-Ash'ari (49).

In Morocco, for example, many crises and political tensions that existed between the Moroccan regime and the Justice and Charity group were due to dreams and dreams that were seen by the leader of the Justice and Charity Association, Abdel Salam Yassin, 50 noting the differences between them in the nature of attitudes .

The French magazine published a full file entitled "François Mitterrand and his charm" in which he gave shocking details about a list of magicians, fortune tellers, astrologers and pilgrims brought by Mitterrand from Black Africa. They were not only visitors to consult them from time to time, but rather They were living with him in the Elysee Palace and depended on them to draw plans and programs, and to make them wages from the state budget after circumventing the boxes of this budget, as advisers! 51

To find out the above thought patterns and their impact on politics and political behavior, Iraqi Fadhil al-Rubaie in his book "the scapegoat of the Holocaust" which he devoted to talk about this issue.

5. The weight of institutional heritage and traditional religious vision

Al-Bouti is religiously affiliated with the traditional Sunni school of jurisprudence, which believes that "religion and the Sultan are twins, that religion is Islam and the Sultan is a guard, and that it is not valid, and that it is lost." 52 This school considers that one of the most important responsibilities of the state is the preservation of religion, Therefore, the point may be an important input to understand the position of heritage in the jurisprudence of the Sultanate of the issues of going out on the ruler and strife and the Emirate of overcoming (52).

Therefore, he saw Sheikh al-Bouti in Bashar al-Assad as a sponsor of an Islamic state as mentioned above, and he saw in his father Hafez al-Assad "is the first advocate to build the truth of the faith of dialogue and discussion" on the sidelines of Assad's sponsorship of his dialogue with Tayeb al-Tizni.

Sheikh al-Bouti said in one of his speeches: "Whoever appealed to the president to declare his hatred of Islam and to be a guard on his borders, rulings and etiquette, he appealed to those who practice with the detainees infidelity and atonement. Yes, and the answer was identical to the one we thought of all of them. , Announced his commitment to what God has committed to him, announced his honor, which will not give him a guardian of the religion of God Almighty, and announced above that he said that the new constitution will be only an expression of the Islamic identity of this nation, will be only an expression of the religious identity of these Nation "(54).

Here Assad appears as a guardian of religion, and a pledge to establish an Islamic constitution, the constitution that will be written by Russia later!

"We are Muslims and we do not deal with this term, but we decide what Islam decides on the freedom of opinion and freedom of belief," he said of Syrian President Bashar al-Assad. [55] Sheikh al-Bouti follows al-Assad saying: "This is the form of the Islamic state translated from its official appearance, which shows the identity of this country and its stature in Islam."

Azmi Bishara, therefore, is likely to have been one of the conditions for al-Bu'ati's support for the regime by undertaking several reformist decisions, such as the establishment of a legitimate institute in Damascus, the return of hundreds of teachers from the education system to the educational work and the closure of the Damascus casino.

6. Confusion of mind and biological pyramid

Leidford Biskoff sees the state of mind in terms of confusion and serenity as a sign of the pyramid for most of the elderly, and this sometimes causes the elderly to lose the ability to see the whole and see things in their reality. [57] For example, Is "the Nile of Islam and Muslims because of their adherence to their religion," and in another show that this crisis was caused by "the departure of the Syrians from God!"

Other sources:

(31) Friday sermon, on 21/09/2012
(32) Friday sermon, on: / 9/232 011
(33) Friday sermon, on: 23/9 / 2011
(34) Friday sermon, on: 11/03/2011
(35) Friday sermon: on 05/08/2011
(36) Friday sermon, on 18/03/2011
(37) Friday sermon, on: 02/09 / 2011
(38) Friday sermon, on: 08.06.2012
(39) Friday sermon, on 31 -8-2012
(40) Friday sermon, on 25/05/2012 (41)
Friday sermon, dated: 23/11/2012
(42) Friday sermon, dated 13/05/2011
(43) Friday sermon, on: 25-11-2011
(44) Friday sermon, on: 06/03/2011
(45 ) Year and Reform - Abdullah Al-Arawi

(46) Article "The first to talk about this sedition is the first people to talk about resolving

(47) Friday
sermon, date: 13/05/2011
( 48) Friday sermon, date: 18-1-2013 (49) Mediator in the doctrines of Imam al-Ash'ari - Mohsen al-Rawi

(50) Justice and Charity predict the succession in Morocco in 2006

(51) The mind and the Koran - Reciter Idrisi
(52) Jurisprudence of power in the Ash'ara - Awad Abbas Hadran
(53) This is their problems - Muhammad Saeed Ramadan Albouti
54 Speech Friday, 26/08/2011
55 Friday sermon, on 17/08/2012
(56) Syria: the path towards freedom of pain - Azmi Bishara.
(57) Adult Psychology - Ledford Biskoff.
(58) from the Sunan Allah in Abada - Mohammed Saeed Ramadan Albouti.
(59) The Assad regime Muftia: scientists, power and change in Syria, Moataz Khatib, Institute of the World.
(60) Interviews with Levi Strauss - George Charbonne.