The Revolution between legitimacy and history

THE REVOLUTION BETWEEN

LEGITIMACY AND HISTORY

Presented:

Dr. salah eddine youcef aziez

[email protected]

00213551363030

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Contents

-INTRODUCTION……………………………………………………………...…3

-PROBLEMATIC……………………………………………………………….....3

-TERMINOLOGY………………………………………………………………….4

-SOME IMPORTANT MODELS OF REVOLUTIONS IN ISLAMIC HISTOR….7

First: the revolution of ibn Sheba' (35 H)……………………………………...……7

Second: The revolution of Abd al-Raḥmān ibn al-Ash‘ath (80H)…………….……8

Thirdly: the Revolution of Sharif Hussein (1334 AH / 1916)……………….…….9

-CONCLUSION: FINDINGS AND RECOMMENDATION……………………..10

-RECOMMENDATION……………………………………………….…………11

-THE SAGES SAID………………………………………………..…………….13

-REFERENCES………………………………………..………………15

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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 and until today, all have forgotten ( الخالفة

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.' "

في هذا، يومكم كحرمة حرام، عليكم وأعراضكم وأموالكم دماءكم فإنكفارا .... بعدي ترجعوا ال الغائب، اهد الش فليبلغ هذا شهركم في هذا بلدكم

بعض " رقاب بعضكم .يضرب

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

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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)( الخالفة .neglecting the worst consequences ,( إقامة

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 : 2(المعجم

- 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 :3(لسان .... ask with bloody manner.

b- Politically:

1, , , . , تونس اإلسالمي الغرب دار اإلبراهيمي طالب أحمد د اإلبراهيمي البشير محمد اإلمام ط,1997آثار م.3/191ج,1

2 , , ج الوسيط المعجم العربية اللغة ,1معجم , ط, الدعوة دار م. 1392/1972, 2استنبول3, , , , ط صادر دار بيروت العرب لسان منظور م.1410/1990, 1ابن

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At the "dictionary of political thought" that was written by a group of 115 foreign specialists with world renowned: "Revolutions are complex political changes, 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 Ibn Akil" :(الطرقsays: 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 , , , وزارة منشورات حمصي أنطون الدكتور ترجمة المختصين من مجموعة السياسي الفكر قاموس , دمشق, ج,1994الثقافة . 201-199ص, 1م

5 , , ص خالف الوهاب عبد الشرعية . 17السياسة6( , الجوزية القيم ابن الشرعية السياسة في الحكمية , 751الطرق احياء(, دار غزاوي بهيج له قدم هـ

, , ص, دت بيروت . 20-19العلوم

7, , , ص خالف الوهاب عبد الشرعية السياسة . 13ينظر

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Dr. Abd el-fatah amr8 said: The word "Shariah (شريعة)" comes from "Shar'e and the policy cannot be owned by Shriaa except if it adopts its rules and be "(شرع)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 دار عمرو الفتاح عبد د الشخصية األحوال في الشرعية ص,1ط,1998-1418السياسة16.

9 , , ص حبيب أبو سعدي الفقهي .253القاموس

رقم ) 10 .(470/1شريط والنور الهدى سلسلة من

11 In the ninety years in last century12 Narrated by Al-Ahnaf bin Qais, Sahih al-Bukhari 31

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wherein he will abide eternally forever." Narrated by Abu Hurairah in sohih el-boukhari.

دا" مخل خالدا م جهن نار في بطنه في بها يجأ يده، في فحديدته بحديدة، نفسه قتل ومنأبدا " .فيها

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 This alleged Jew invented the idea that: (مذهبthe 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 he propagated the idea that Ali Ibn :(مذهبAbi 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!

13 , ص الفتنة قصة , 47ينظر , , ص. االسالم في ثورات عشر الخربوطلي ينظر والخالفة. 49-36و الدولة و , , , , , ص رضا رشيد محمد العضمى االمامة او الخالفة جزء كوثراني وجيه العربي الخطاب عبد. 141في و

, , , والتوزيع للنشر طيبة دار العودة حمد بن سليمان االسالم صدر في الفتنة أحداث في أثره و سبأ بن اللهط, ,5ص,2الرياض ج. الطبري تاريخ .4/476و

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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 .people (فتنة)and Imam .... he judged them : they were the sedition (جماعةAnd 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).

ص, 14 ج ,و .153-149الخربوطلي ج. 35ص,5الطبري الفريد ص) 416ص3العقد الخربوطلي من و (146نقالج, 146ص5الطبري

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Outcome (النتيجة):

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.

15 , , , . , دمشق الفكر دار البوطي رمضان سعيد محمد د استوقفتني شخصيات ط,2006ه-1427ينظر ص,6محياته. ) 180 في البوطي مع التلفزيونية الحصة في البوطي رمضان سعيد محمد الشيح أكده ما وهذا

بدمشق(, سوسة بكفر مسجده في الجمعة خطب من سلسلة عبر الرفاعي أسامة الشيخ وكذلك وفكره .

16, ص استوقفتني .184شخصيات

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Arab Revolt17:

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 This only aggravated his conflict with .(ملك

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:

17 , ص العربي الخطاب في والخالفة .100الدولة

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1- The murder of Caliph Othman and the affliction (fitna) that took place after

him during the time of Caliph Ali.

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 ( االسالمية and the division of Islamic ,(الخالفة

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.

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3 - Encourage the study of new cases in jurisprudence ( النوازل specially regard ,(فقه

to the blood, property and dignity.... what are the pillars of security and ease of the

nation.

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.

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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 18قال

*- 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"

. , " : تدوم- فتنة من خير غشوم وإمام وابل مطر من خير عادل إمام العاص بن عمرو قال" بالقرآن يزع مما أكثر بالسلطان الله يزع 19ولما

*- 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 "

, ": جائرا- اإلمام كان وإذا الشكر ولك األجر فله عادال اإلمام كان إذا عمر ابن الله عبد قال." الصبر وعليك الوزر 20فله

*- 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"

, ": , شرا- كان وإن شكرنا خيرا كان إن قال الحرمين ولي قد الحجاج هذا عمر إلبن قيلصبرنا".

- 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 ( ـاـلـفـهـم= (ـاـلـفـقـه and the [true] interpretation of the religion and May Allah teach him the ends consequences).

18, الشرعية, 4/93الموافقات السياسة كتاب .من ص عمرو الفتاح .31عبد19 , , , بيروت , العلمية الكتب دار ربه عبد ابن الفريد ط, 1987-1407العقد .9ص ,1ج,3م20 , , , بيروت , العلمية الكتب دار ربه عبد ابن الفريد ط, 1987-1407العقد .10ص,1ج,3م

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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 events 21.

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 .22"(الراسخون

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 and He (SAAW) said: "Whoever Resembles a ,(الجهاد) 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.

21( : , الجوزية القيم ابن أيوب بن بكر أبي بن محمد الله عبد أبي العالمين رب عن الموقعين (,751اعالم,) ( , , السعودية الدمام الجوزي ابن دار سلمان آل حسن بن مشهور عبيدة أبو عليه وعلق له ط, 1423قدم هـ

.91-90ص-3ج,1

السنة )22 ص (. 4/504منهاج النظر مدارك من .383نقال

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اإلبراهيمي .1 البشير محمد اإلمام ,آثار , . اإلسالمي, الغرب دار اإلبراهيمي طالب أحمد دط,1997تونس, .3/191ج,1م

العربية .2 اللغة ج, , معجم الوسيط ,1المعجم , ط, الدعوة دار م. 1392/1972, 2استنبول

3., منظور العرب ابن ,لسان , ط, صادر دار م.1410/1990, 1بيروت

السياسي .4 الفكر ,قاموس , حمصي, أنطون الدكتور ترجمة المختصين من مجموعة , , دمشق الثقافة وزارة ج,1994منشورات . 201-199ص, 1م

, الشرعية السياسة.5 ص, خالف الوهاب . 17عبد

الشرعية .6 السياسة في الحكمية الجوزية, )الطرق القيم ,751ابن غزاوي(, بهيج له قدم هـ, , , ص دت بيروت العلوم احياء . 20-19دار

الشرعية ينظر, .7 ,السياسة ص, خالف الوهاب . 13عبد

الشخصية .8 األحوال في الشرعية ,السياسة , , . , األردن النفائس دار عمرو الفتاح عبد د.16ص,1ط,1418-1998

الفقهي .9 , القاموس ص, حبيب أبو .253سعدي

رقم ).10 .(470/1شريط والنور الهدى سلسلة من11. In the ninety years in last century12. Narrated by Al-Ahnaf bin Qais, Sahih al-Bukhari 31

الفتنة ينظر .13 , 47ص, قصة , الخربوطلي. ينظر االسالم و في ثورات و. 49-36ص, عشرالعربي الخطاب في والخالفة ,الدولة , جزء, كوثراني االمامة وجيه او الخالفة

, العضمى ص, رضا رشيد في و. 141محمد الفتنة أحداث في أثره و سبأ بن الله عبداالسالم , صدر , , ط, الرياض والتوزيع للنشر طيبة دار العودة حمد بن تاريخو. 5ص,2سليمان

.4/476ج,الطبري

,الطبريو .153-149ص,الخربوطلي.14 الفريد .35ص,5ج من) 416ص3جالعقد نقال146ص5ج,الطبريو (146ص الخربوطلي

استوقفتني ينظر .15 , شخصيات , , . دمشق, الفكر دار البوطي رمضان سعيد محمد ه-1427دط,2006 التلفزيونية. 180ص,6م الحصة في البوطي رمضان سعيد محمد الشيح أكده ما وهذا

15

,) الجمعة) خطب من سلسلة عبر الرفاعي أسامة الشيخ وكذلك وفكره حياته في البوطي معبدمشق . سوسة بكفر مسجده في

استوقفتني .16 .184ص,شخصيات

العربي .17 الخطاب في والخالفة .100ص, الدولة

استوقفتني .18 .184ص,شخصيات

العربي .19 الخطاب في والخالفة .100ص, الدولة

الشرعية, 4/93,الموافقات.20 السياسة كتاب .من ص عمرو الفتاح .31عبد

الفريد .21 , العقد , , بيروت , العلمية الكتب دار ربه عبد ط, 1987-1407ابن .9ص ,1ج,3م

الفريد -.22 , العقد , , بيروت, العلمية الكتب دار ربه عبد ط, 1987-1407ابن .10ص,1ج,3م

العالمين .23 رب عن الموقعين : اعالم القيم, ابن أيوب بن بكر أبي بن محمد الله عبد أبي( ,751الجوزية , الجوزي(, ابن دار سلمان آل حسن بن مشهور عبيدة أبو عليه وعلق له قدم

,) السعودية ) ط, 1423الدمام .91-90ص-3ج,1هـالسنة .24 ص (. 4/504 )منهاج النظر مدارك من .383نقال

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Hussein bin Ali, Sharif and Emir of Mecca

17

High Commissioner in Egypt from 1915 to 1917 Henry McMahon

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