Al-TisʿīniyyaIbn Taimiya

among the ummah, neither of the two contending parties is allowed to punish the other for refusing to adopt its view—so how much more so when they have cited no evidence at all and have failed to demonstrate the soundness of their claim?

Seventeenth Point:
Even if, hypothetically, the statement they are imposing were true and correct, its proof plainly established, and the one who neglects it deserving of punishment, they did not mention any of this until now—after they had already summoned and imprisoned the specific individual, publicly forbidden anyone to agree with him, branded him an innovator and a deviant, declared him at odds with all scholars and judges, accused him of abandoning what the Companions and Successors were upon, and subjected him to various other forms of harm, punishment, and injury—claiming that his fatwas and writings contained that very error. Yet when they completely ignored those writings and failed to show anything in his previous words that would establish error and misguidance warranting punishment, their beginning by inviting (1) people to an opinion they themselves had just invented cannot render lawful what they had already done of injustice and aggression (2), of lies and calumny, of turning people away from the path of Allah, and of altering His religion. This is nothing but moving from one oppression to another, so that they might use (3) the later wrongdoing to vindicate the earlier one—like someone who, fleeing from the scorching heat, seeks refuge in the fire (4). Such conduct only increases them in wrongdoing (5) and in torment. Now suppose this man were to agree with them at this moment concerning the [matter] (6) they have fabricated

(1) The original reads balad, due to a copyist’s oversight. (2) The word al-‘udwan is omitted in manuscripts S and T. (3) In manuscripts S and T: liyuqarirū. (4) This is an excerpt from the poet’s verse: “al-mustajir bi-Amr ‘inda karbatihi … ka-al-mustajir min ar-ramda’ bi-n-nar” (he who seeks refuge in Amr in his distress is like one seeking refuge from scorching heat with fire). It is said to have been first coined by al-Tiklam al-Dubai’i. See Fasl al-Maqal by al-Bakri, p. 377. (5) In manuscripts S and T: ithman. (6) The text within quotation marks is an addition found in manuscripts S and T.
فيها الأمة لا يجوز لأحد الفريقين المتنازعين أن يعاقب الآخر على ترك اتباع قوله، فكيف إذا لم يذكروا حجة أصلًا ولم يظهروا صواب قولهم؟ الوجه السابع عشر: إنه لو فرض أن هذا القول الذي ألزموا به حق وصواب، قد ظهرت حجته ووجبت عقوبة تارك التزامه، فهذا لم يذكروه إلّا في هذا الوقت، بعد هذا الطلب والحبس والنداء على الشخص المعين بالمنع من موافقته، ونسبته إلى البدعة والضلالة ومخالفة جميع العلماء والحكام، وخروجه عما كان عليه الصحابة والتابعون إلى أنواع أخر مما قالوه وفعلوه في حقه من الإيذاء، والعقوبة والضرر، زاعمين أن ما صدر عنه من الفتاوى والكتب يتضمن ذلك، فإذا أعرضوا عن ذلك بالكلية، ولم يبينوا في كلامه المتقدم شيئًا من الخطأ والضلال الموجب للعقوبة، لم يكن ابتداؤهم بالدعاء (١) إلى مقالة أنشؤوها مبيحًا لما فعلوه قبل ذلك من الظلم والعدوان (٢) والكذب والبهتان والصد عن سبيل الله والتبديل لدين الله، إنما هذا انتقال من ظلم إلى ظلم ليقروا (٣) بالظلم المتأخر حسن الظلم المتقدم، كمن يستجير من الرمضاء بالنار (٤) ، وهذا يزيدهم ظلمًا (٥) وعذابًا، فهب أن هذا الشخص وافقهم الآن على [ما] (٦) أنشؤوه من
(١) في الأصل: بالد. وهو من سهو الناسخ. (٢) العدوان: ساقطة من: س، ط. (٣) في س، ط: ليقرروا. (٤) هذا اقتباس من قول الشاعر: المستجير بعمرو عند كربته ... كالمستجير من الرمضاء بالنار ويقال: إن أول من قاله التكلام الضبعي. انظر: فصل المقال للبكري ص: ٣٧٧. (٥) في س، ط: إثمًا. (٦) ما بين المعقوفتين زيادة من: س، ط.

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