The Status of the Verse of the Princes in Islamic Political Thought (A Study of the Interpreters' Views)

Abstract

When talking about the Islamic caliphate and the sources of the legitimacy of the Islamic ruler, verse 59 of Surah An-Nisa comes to the fore (O you who have believed, obey God and obey the Messenger and those in authority among you), which many jurists and commentators stopped at as clear evidence of the necessity of obeying the Islamic ruler But there is a difference about the limits of this obedience. Is it applicable in all circumstances, or is it restricted to obedience according to what is right? This was often inferred from the hadiths that were reported from the Messenger Muhammad, peace and blessings be upon him and his family.

The researcher in Islamic history can notice the generalization of this obedience, especially among the most prominent scholars of jurisprudence, who mandated obedience in everything the ruler ordered, even if his rule was unjust and unjust, so it is not permissible to rebel against the ruler. The reason for this is according to the opinions of the majority, so that the word of the Muslims remains united. This is because disagreement is a reason for the corruption of their conditions in their religion and in their world. In this research paper, we review the opinions of the most prominent scholars of interpretation from the followers of the Sunnah wal-Jama’ah school, in order to find out their opinions.

And their interpretation of the noble verse, and we started with the interpretation of al-Tabari, who concluded that the verse refers to princes and governors due to the authenticity of the reports from the Messenger of God, commanding obedience to the imams and governors in what is obedience to God, and for the Muslims’ interest, and also in everything in which God is not disobedient. Among the most prominent interpretations is what Al-Razi came up with in defining the responsibility of rulers and princes in the Islamic state. He defined the ruler with justice and infallibility, and we found that Ibn Kathir was the first interpreter to mention the hadiths that he always used as evidence for the obligation of obedience to those in authority.

Focusing on the obligation of allegiance and not removing it under any circumstances, it can be said that Ibn Ashour’s interpretation is an advanced thought in benefiting from the interpretation of Qur’anic verses, especially in the characteristics of a just ruler. Those in authority, in the eyes of Sharia, are a specific group, and they are the role models and trustees of the nation, and its most important characteristics are Islam and knowledge. And justice.