Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/76)

in the form of camels, while he gave Abbas ibn Mirdās less than that. Abbas ibn Mirdās then said:

Do you divide my spoils and al-Ubayd’s share
Between Uyayna and al-Aqra?
Neither Hisn (1) nor Hābis ever surpassed
Mirdās when people assembled;
Nor was I (2) beneath either man—
Whoever you lower today will not be raised.

He said: The Messenger of Allah—may Allah bless him and grant him peace—then made his share up to one hundred. Muslim related it (3). Al-Ubayd was the name of his horse.

Those whose hearts are to be won over fall into two categories: disbelievers and Muslims.

A disbeliever may be given something when a benefit is hoped for thereby, such as his embracing Islam, or when it will avert his harm if there is no other means of doing so.

An influential Muslim may likewise be given something when a benefit is hoped for thereby, such as strengthening his commitment to Islam, leading one of his peers to embrace Islam, collecting funds from those who will surrender them only out of fear, inflicting losses upon the enemy, or restraining his harm against the Muslims when there is no other means of restraining him.

Although this kind of giving outwardly involves giving to leaders and passing over the weak, as kings do, deeds are judged by intentions. If the purpose is to serve the interests of the religion and its adherents, it is akin to the giving of the Prophet—may Allah bless him and grant him peace—and his caliphs. If, however, the purpose is self-exaltation in the land and corruption, it is akin to the giving of Pharaoh. Such giving is condemned (4) only by one whose religion

(1) In *Sahīh Muslim*, it reads “Badr,” identifying him by his grandfather’s name. (2) Omitted from the original manuscript. (3) (1060). (4) That is, he objects to giving to the *mu’allafa qulūbuhum* (those whose hearts are to be won over). A marginal note in (ي) reads: “Meaning that the intended aim is to secure benefit.”

من الإبل، وأعطى عباسَ بن مرداس دون ذلك، فقال عباس بن مرداس: أتجعل نهبي ونهب العُبَيْـ ... ـدِ بين عيينه والأقرع فما كان حِصْنٌ (١) ولا حابسٌ ... يفوقان مرداس في المجمع وما كنتُ (٢) دونَ امرئٍ منهما ... ومن تَخْفِضِ اليومَ لا يُرْفَع قال: فأتمَّ له رسول الله ﷺ مئة. رواه مسلم (٣). والعُبَيد: اسم فرس له. والمؤلفة قلوبهم نوعان: كافر، ومسلم. فالكافر إما أن يُرْجَى بعطيْته منفعة؛ كإسلامه، أو دفع مضرته إذا لم يندفع إلا بذلك. والمسلم المُطاع يُرْجى بعطيته المنفعة أيضًا؛ كحُسْن إسلامه، أو إسلام نظيره، أو جباية المال ممن لا يعطيه إلا لخوف، أو النكاية في العدو، أو كفِّ ضرره عن المسلمين إذا لم ينكفَّ إلا بذلك. وهذا النوع من العطاء، وإن كان ظاهره إعطاء الرؤساء وترك الضعفاء، كما يفعل الملوك، فالأعمال بالنيات؛ فإذا كان القصد بذلك مصلحة الدين وأهله، كان من جنس عطاء النبي ﷺ وخلفائه، وإن كان المقصود العلو في الأرض والفساد، كان من جنس عطاء فرعون، وإنما ينكره (٤) ذو الدين

(١) في «صحيح مسلم»: «بدر» وهو نسبة إلى جده. (٢) سقطت من الأصل. (٣) (١٠٦٠). (٤) أي ينكر إعطاء المؤلفة قلوبهم، وفي هامش (ي) حاشية نصها: (يعني المقصود به المصلحة).