Al-Siyasa al-Shar'iyyaIbn Taimiya

This is encompassed by His words—Exalted is He—: “Indeed, Allah commands you to deliver trusts to those entitled to them” [al-Nisā’: 58].

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As for the words of Allah Most High, “And when you judge between people, judge with justice” [al-Nisā’: 58], judgment between people concerns prescribed punishments and rights, which fall into two categories.

The first category comprises prescribed punishments and rights that do not belong to particular individuals, but whose benefit extends to Muslims generally or to a particular class among them, and which everyone needs. These are known as the prescribed limits and rights of Allah (1). They include the prescribed penalties for highway robbers, thieves, those who commit unlawful sexual intercourse, and the like. They also include decisions concerning affairs of government, endowments, and bequests that are not designated for particular individuals. These are among the foremost responsibilities of public authority. Hence, Alī ibn Abī Tālib—may Allah be pleased with him—said: “People must have a government, whether righteous or wicked.” He was asked, “Commander of the Faithful, we understand the need for a righteous government, but what of a wicked one?” He replied, “Through it, prescribed punishments are enforced, roads are kept safe, the enemy is fought, and public revenues are apportioned” (2).

Those in authority must seek out matters falling within this category (3) (4) and enforce them without any claim

(1) The original reads: “Allah’s prescribed limits and rights.” The second category will appear below (p. 195). (2) Al-Bayhaqī related a similar report in *Shuab al-Īmān* (7102). Its chain includes Layth ibn Abī Sulaym. A similar report was also narrated from Ibn Masūd as a *marfū* report—attributed to the Prophet—by al-Tabarānī (no. 10210). (3) This means enforcing the prescribed limits and rights mentioned above, as well as others. Compare what Shaykh al-Uthaymīn states in his *Commentary* (p. 188). (4) There is an annotation here in (ي), but most of it is illegible.
فهذا في قوله ﵎: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا﴾ [النساء: ٥٨]. فصل وأما قوله تعالى: ﴿وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ﴾ [النساء: ٥٨] فإن الحُكْم بين الناس يكون في الحدود والحقوق، وهما قسمان: فالقسم الأول: الحدود والحقوق التي ليست لقوم معينين، بل منفعتها لمطلق المسلمين، أو نوع منهم، وكلهم محتاج إليها، وتسمى حدود الله وحقوق الله (١)، مثل: حدِّ قُطَّاع الطريق، والسُّرَّاق، والزُّناة ونحوهم، ومثل: الحكم في الأمور السلطانية، والوقوف والوصايا التي ليست لمعيَّن، فهذه من أهم أمور الولايات؛ ولهذا قال علي بن أبي طالب ﵁: لابدَّ للناس من إمارة برَّةً كانت أو فاجرة، فقيل: يا أمير المؤمنين، هذه البرَّة قد عرفناها فما بال الفاجرة؟ فقال: تُقام بها الحدود، وتأمن بها السُّبُل، ويُجاهَد بها العدو، ويُقْسَم بها الفيء (٢). وهذا القسم (٣) يجب على الولاة البحث عنه (٤)، وإقامته من غير دعوى
(١) الأصل: «حدود وحقوق الله». وسيأتي القسم الثاني (ص ١٩٥). (٢) أخرجه البيهقي في «شعب الإيمان» (٧١٠٢) بنحوه، وفي سنده ليث بن أبي سليم. ورُوي نحوه عن ابن مسعود مرفوعًا عند الطبراني رقم (١٠٢١٠). (٣) يعني إقامة الحدود والحقوق المذكورة وغيرها. وقارن بنا ذكره الشيخ العثيمين في «شرحه» (ص ١٨٨). (٤) هنا تعليق في (ي) لكن معظمه لم يظهر.

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