Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The reciter: Praise be to Allah, Lord of the worlds, and may the prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions:
The author (may Allah have mercy on him) quoted, in the context of the hadiths in the chapter on commanding rulers to be gentle with their subjects, to advise them, to have compassion on them, and prohibiting deceiving them, being harsh with them, neglecting their interests, and being heedless of them and their needs: " From Aisha (may Allah be pleased with her), she said:

I heard from the Messenger of Allah (ﷺ). He said in this house of mine: O God, who (happens to) acquire some kind of control over the affairs of my people and is hard upon them-be Thou hard upon him, and who (happens to) acquire some kind of control over the affairs of my people and is kind to them-be Thou kind to him.

سمعتُ رسول الله صلى الله عليه وسلم يقول في بيتي هذا : اللهم من ولي مِن أَمرِ أمتي شيئا فشقَّ عليهم فاشقق عليه ، ومن ولي من أمر أمتي شيئا فرفق بهم فارفق به

Sahih Muslim 1828a

Narrated by Muslim.
And from Abu Hurayrah (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said:

The Children of Israel were governed by the prophets; whenever a prophet died, a prophet succeeded him. And there is no prophet after me, but there will be successors after me, and they will be many. They said: O Messenger of Allah, what do you command us? He said: Fulfill the pledge of allegiance to the first, then the next, then give them their rights, and ask Allah for what is yours. Indeed, Allah will ask them about what He entrusted to them.

كانت بنو إسرائيل تسوسهم الأنبياء كلما هلك نبي خَلَفَه نبي ، وإنه لا نبي بعدي ، وسيكون بعدي خلفاءُ فيكثرون ، قالوا يا رسول الله : فما تأمرنا ؟ قال: أوفوا ببيعة الأول فالأول ، ثم أعطوهم حقهم ، واسألوا الله الذي لكم ، فإن الله سائلهم عما استرعاهم

Agreed upon by al-Bukhari and Muslim " .

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author, al-Hafiz al-Nawawi, in *Riyad al-Salihin*, in the chapter on commanding rulers to be gentle and soft, and to care for the interests of those whom Allah has entrusted to them, said in the context of the hadiths: what he quoted from Aisha (may Allah be pleased with her), she said: : This is a supplication from the Prophet (peace and blessings be upon him and his family) against whoever takes charge of the affairs of the Muslims, whether specific or general, until a person takes charge of his household, and until a school principal takes charge of the school, and until a teacher takes charge of the classroom, and until an imam takes charge of the mosque. For this reason, he said: And "something" is an indefinite noun in the context of a condition, and the scholars of usul al-fiqh have mentioned that an indefinite noun in the context of a condition implies generality, meaning whatever it may be, so be gentle with them and Allah will be gentle with him. But what is the meaning of gentleness?
Some people may think that the meaning of gentleness is to give people what they desire and want, but that is not the case. Rather, gentleness is to lead people according to the command of Allah and His Messenger, but to take the closest and gentlest path with people, and not to make things difficult for them in anything that is not commanded by Allah and His Messenger. If you make things difficult for them in something that is not commanded by Allah and His Messenger, then you fall into the second part of the hadith: that Allah will make things difficult for you, refuge with Allah from that. He will make things difficult for you either through afflictions in his body, or in his heart, or in his chest, or in his family, or otherwise, because the hadith is absolute. : by whatever means it may be. And perhaps the difficulty does not appear to people; it may be a burning fire in his heart that people do not know, but we know that if he makes things difficult for the Ummah with what Allah has not sent down as authority, then he is deserving of this supplication from the Messenger of Allah (peace and blessings be upon him and his family).
As for the second hadith: The Prophet (peace and blessings be upon him) informed that the Children of Israel were governed by the prophets: meaning the prophets were sent to them to rectify their conditions. And there is no prophet after me: The Prophet (peace and blessings be upon him) is the Seal of the Prophets by explicit text and consensus, as Allah the Exalted said: . Therefore, whoever claims prophethood after him is a disbeliever and an apostate who must be killed, and whoever believes in one who claims prophethood after him is a liar and an apostate who must be killed unless he repents. So the Prophet (peace and blessings be upon him) is the Seal of the Prophets, but Allah appointed successors for him: successors in knowledge and successors in authority. The intended meaning of the successors in this hadith is successors in authority. For this reason, he said: : So if they pledge allegiance to the caliph, it is obligatory for them to remain on their pledge and to reject whoever seeks the caliphate while the first is alive, and to support the first caliph against whoever seeks the caliphate during the life of the first. Because whoever challenges the sultan in his authority must be fought until the Ummah is one. If people were left in chaos and everyone who does not want this sultan goes and forms a party to fight the sultan, affairs would become corrupt.
And at the end of the hadith, the Prophet (peace and blessings be upon him and his family) charged these successors with what is upon them, and commanded us to fulfill their rights and to ask Allah for what is ours. We do not say: these have oppressed, these have been unjust, these have not established justice, and then we rebel against them and do not obey them in what Allah has commanded. No, this is not permissible. It is obligatory for us to fulfill their rights and to ask Allah for the right that is ours. Like a person who has a relative who cuts off his ties; he should maintain his ties and ask Allah for what is his. As for saying: I will not maintain ties except with one who maintains ties with me, or I will not obey a sultan except one who does not oppress and does not take wealth or other things for himself, this is wrong. You do what is obligatory upon you, and ask Allah for what is yours. And in the saying of the Prophet (peace and blessings be upon him and his family): : is evidence that the Islamic religion, indeed that the religion of Allah, which is Islam, in every place and every time is politics. It is true, beneficial politics, and not the politics imposed by the enemies of Islam from the disbelievers. True politics is what came in the Shari'ah of Allah. For this reason, we say: " Islam is a Shari'ah and politics, and whoever separates politics from the Shari'ah has gone astray " . So in Islam, there is the politics of creation with Allah and the explanation of acts of worship, the politics of a person with his family, with his neighbors, with his relatives, with his companions, with his students, with his teachers, with everyone. Everyone has a specific politics for them: politics with the disbeliever enemies, between those at war, those with treaties, those granted safe conduct, and those under protection (dhimmis). And every group has had their rights clarified by Islam, and it has been commanded that we deal with them as required. For example, those at war are at war; we fight them, and their blood is lawful for us, their wealth is lawful for us, and their lands are lawful for us. And those granted safe conduct must be given safety: . And those with treaties must have their treaties fulfilled. Then either we feel secure from them, or we fear them, or they break the treaty. Three cases, all clarified in the Qur'an: If we feel secure from them, it is obligatory to fulfill their treaty. And if we fear them, Allah the Exalted said: : Say to them: There is a treaty between us if you fear. And do not break the treaty without informing them. And the third: those who broke the treaty: . If they break the treaty, they have no oaths and no treaties.
So the important point is that the religion is the religion of Allah, and that the religion is politics: Shari'ah politics, social politics, politics with foreigners, with the peaceful, with everyone. And whoever separates the religion from politics has gone astray. So he is between two things: either he is ignorant of the religion and does not know it, and thinks that the religion is acts of worship between a person and his Lord, and personal rights, and the like. He thinks this is the religion.
Or he has been dazzled by the disbelievers and their material power, so he thinks that they are the ones who are correct. But whoever knows Islam with true knowledge knows that it is a Shari'ah and politics. And success is from Allah.