Despotism in our Arab and Islamic countries depends on a system that consolidates its tyranny, and one of its most important tools throughout history is the sheikhs of power, through their employment of religious texts that prevent peoples from resisting it, or rejecting its oppression, under the pretext of hearing and obedience to the rulers, and that it is a Qur’anic and prophetic command.

The most prominent example in this regard is what is cited by those who prevent opposition to the ruler, or peaceful demonstration, and rejection of his oppression, and his neglect of justice among the subjects, from the hadiths of patience with the princes, and obedience to the princes, even if they were unjust.

Although these practices come under the heading of enjoining good and forbidding evil, and not under the heading of rebellion against the rulers, as the jurists of power portray it;

Revolting against the ruler was discussed by the jurists regarding revolting with weapons. As for advice, guidance, and expression in all its peaceful meanings, it is not in this section at all, and even this peaceful, legitimate color they prohibited under the pretext of: hearing and obedience, and patience with the ruler even if he is unjust.

The jurisprudence of war is exceptional, stemming from the state of war itself, which is an exceptional state.

The term “emir” in the era of prophecy meant the commander of the army and the commander of the fighting, not the governor, the worker, and the head of the state. Obedience to warlords in combat has requirements, purposes and mechanisms completely different from the consultation, control and opposition of the ruler in matters of peace and construction;

The field of war has provisions that are completely different from those of peace.

Texts related to warlords

And the contemplator of most of these prophetic texts that came in obedience to the rulers, or patience in their oppression, will find them related to a type of emirate, which the sheikhs of power did not explain, because it indicates an exceptional jurisprudence, which is the jurisprudence of war, and the warlord, and that the rest of the texts that they hide - unfortunately - relate to the truth In the practice of opposing the ruler, whether he was unjust or just, or dismissing the unjust ruler by legitimate means to remove him, so they withdrew the texts related to war and its ruler, so that they would be general texts for every emir, every ruler, and every official, which is a scientific error for those who do not intend it, and a scientific crime for those who deliberately.

Let us first begin by distinguishing between the prince of peace and the prince of war, the jurisprudence of peace, and the jurisprudence of war, in order to know the difference and to understand the true context of these texts that were mentioned about patience with them, and to what extent it is possible to be patient with their grievances at that time.

The difference between the jurisprudence of peace and war

The jurisprudence of war is an exceptional jurisprudence, stemming from the state of war itself, which is an exceptional case. War is basically not the origin of religion or advocacy. It is a state of hatred, a state of compulsion, a state of response to aggression, not a state of principles, and a state of killing and fighting, which is a temporary and not continuous state. Therefore, its jurisprudence was an exception, and its jurisprudence was temporary and not always continuous.

Difference between jurisprudence of necessity and jurisprudence of origin.

Worship of peace and war

Praying in peace is required of a person to pray it in peace of mind, and all of it is serenity and dignity, as the Prophet, peace and blessings be upon him, said: “If you come to prayer, then you should be calm and dignified.”

However, in a state of war, this matter is not achieved, and therefore its appearance and condition has changed in order to achieve the performance of worship and the care of the worshipers.

As for the war prayer, it is not the permanent natural prayer, and the Shariah called it: the prayer of fear. It is the prayer of peace, or the prayer in its permanent and fixed sense, and there is a prayer in war that the jurists called “the prayer of the student”, meaning the one who seeks an enemy, and then his kiss is not towards the Kaaba, but towards his enemy.

Borders are not established in war

The hadd punishments in war are not established. The Prophet, peace and blessings be upon him, was reported to have “forbidden to cut off hands during an invasion.” Of the infidels who follow the pagans, diet and anger.

And it happened that a warlord committed a border line. Alqamah said, “We were in an army in the land of the Romans, with Hudhayfah ibn al-Yaman with us, and over us was al-Waleed ibn Uqba.

The system of war and its jurisprudence is completely different from the system and jurisprudence of peace, which is the natural state of the nation, the state of life and life in all its details. Its ruling differs in war from peace, so dyeing the hair black is prohibited or disliked in normal life, and some of the jurists allow it, and Sharia excluded it in war, so that the enemy does not feel that the soldiers and commanders of the army are gray, so he ordered them to dye at that time.

Trial of warlords in cities

In this context and within this system of rulings, the texts of patience for dark princes came, so they mean warlords, and in the field of war, not princes of peace, nor warlords in cities and public life, and a warlord was tried during the era of Abu Bakr Al-Siddiq, and despite the praise of The Prophet, may God’s prayers and peace be upon him, is Khalid ibn al-Walid, and he called him: the sword of God, the unsheathed, yet Omar ibn al-Khattab judged him in the presence of Abu Bakr, even if the trial ended with his innocence and his remaining in office, because he returned from war, and returned from the field of exception in judgment. He is patient when he returns.

Rejecting the orders of warlords that violate the law

However, this obedience is not permanent, but rather in what is likely to be disputed, which explains his saying, may God’s prayers and peace be upon him: “Whoever sees from his ruler what he dislikes, let him be patient.” That is: in a psychological, personal matter, he hates him according to his direction, and according to his position, but if He ordered them to disobey, and his orders were rejected, and the Prophetic Sunnah showed cases in which the warlord would disobey without removing him, because he might retreat from his disobedience, and in another case he is dismissed if this was the appropriate solution.

In the case of disobeying his orders without dismissing him, what happened during the time of the Prophet, may God’s prayers and peace be upon him, the Prophet, may God’s prayers and peace be upon him, sent a squadron, and he hired a man from the Ansar, and commanded them to obey him.

They said, “Yes.” He said: “Gather firewood for me.” So they gathered, and he said, “Light a fire.” Then they kindled it. He said, “Enter it.” They understood and made each other hold each other, and they say: We fled to the Prophet, may God bless him and grant him peace, from the fire. He informed the Prophet, may God’s prayers and peace be upon him, and he said: If they entered it, they would not leave it until the Day of Resurrection.

Shura for the warlord is a teacher, that is, he listens to people’s opinions and takes appropriate measures, according to the plan he has, the accurate information available to him, and his advisory circle is limited and small, because war is based on secrets, experience and accuracy.

Depose the corrupt warlord

The Prophet, may God’s prayers and peace be upon him, commanded his companions in another hadith to dismiss the warlord, if that did not lead to their dispersal when meeting the enemy, and it is a hadith related to the removal of the ruler in general. On the authority of Uqbah bin Malik - who was one of his followers - he said: The Messenger of God, may God bless him and grant him peace, sent He handed a company, so I armed a man with a sword.

He said: When he returned, he said: I have not seen the like of what the Messenger of God, may God’s prayers and peace be upon him, has blamed us. He said: “You were unable, when I sent a man, so why did my command not allow you to appoint someone to follow my command in his place?”

Here, the Prophet, may God’s prayers and peace be upon him, blamed them for not dismissing the man, because he did not follow what the Sharia commanded.

Important differences between rulers of war and rulers of peace

There are also differences in the tasks and in how the two princes: the emir of war and the emir of peace, or the military and the civilian, take over. The imam of war or the military commander is chosen by the ruler, based on technical criteria, in terms of the specifications of the military leadership, and is not often elected.

As for the imam of peace, he is elected, and he is chosen by the free will of the people, and he is not imposed on the people, and he has to work by consultation.

Shura for the warlord is a teacher, i.e. he listens to people’s opinions, and takes appropriate measures according to the plan he has, the accurate information available to him, and his advisory circle is limited and small, because war is based on secrets, experience and accuracy.

As for the Emir of Peace, or the General Governor, the Shura for him is binding, and in every matter related to the people, they must all be consulted, or the representative assemblies that express them, and if he is forced in a serious matter, he exposes him to a popular referendum, and if the ruler violates the people’s consultation, and puts their interests in disrepute. Isolates immediately.

In the commandment of the Prophet, may God’s prayers and peace be upon him, to Muadh bin Jabal and Abu Musa al-Ash’ari when he sent them governors to Yemen, he said to them: “Make it easy and do not make it difficult, give good news and do not alienate, obey and do not differ.”

Here it is clear that both of them were rulers in a position, which is a state of peace and not war as it is clear, whether they were judges or two rulers, but they are princes of peace and not war, and therefore the Prophet, peace be upon him, did not order one of them to obey the other, but made the matter between them to obey, from Discussion, dialogue and consultation, unlike in war, he is one leader, and we listen and obey him in the conditions of war.

I have seen a reference to this distinction in the writings of a number of jurists, including, for example: Ibn Taymiyyah in Fatwas, and in his book: Al-Seyassah Al-Shari’ah, Ibn Al-Qayyim in more than one book of his, Ibn Farhun Al-Maliki, Al-Qarafi Al-Maliki, Al-Izz bin Abdul Salam Al-Shafi’i, and Al-Kharshi. Sheikh Al-Azhar Al-Maliki, and others.

Sunnah and civil disobedience

The strange thing is also that at the same level of these prophetic texts that the sheikhs of power show to prevent people from rejecting grievances, there are other texts that asked people not to be silent, and to object, but rather they have the right to dismiss the oppressor, whether by not cooperating with the ruler, such as the hadith “this will destroy my nation” The neighborhood of Quraysh, they said: What do you command us, O Messenger of God? He said: If the people had withdrawn from them, here the Prophet, may God’s prayers and peace be upon him, refers to the issue of civil disobedience, i.e. not cooperating with the oppressors, by withdrawing from them, and from their institutions, to force them to submit to work for the public interest. .

In summary: Islam does not prevent people from expressing their opinion, rather this is a genuine right, and no jurist, scholar or authority has the right to prevent it from it. These facts, it is something by which I intend to distort the authentic and correct understanding of Islam, or as Sheikh Muhammad Al-Ghazali, may God have mercy on him, said: “Any talk that benefits from political tyranny, or social injustice, or cultural perversion, or civilized backwardness, cannot be a religion, it is a disease.” psychological or intellectual, and Islam is psychological and mental health.”