Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/89)

Al-Siyasa al-Shar'iyyaIbn Taimiya

one. If that intercession assists him (1) in righteousness and piety, it is a good intercession; but if it assists him in sin and transgression, it constitutes intercession (2) of an evil kind. Righteousness is whatever you have been commanded to do, and sin is whatever you have been forbidden to do. And if they are liars, Allah does not guide the schemes of the treacherous.

Allah Most High has said: “Indeed, the penalty for those who wage war against Allah and His Messenger and strive to spread corruption in the land is that they be killed or crucified, or that their hands and feet be cut off on opposite sides, or that they be banished from the land. That is a disgrace for them in this world, and in the Hereafter they will suffer a tremendous punishment (33)—except those who repent before you apprehend them. Know that Allah is All-Forgiving, Most Merciful.” [al-Māʾida: 33–34] Thus, He exempted only those who repent before being apprehended. Anyone who repents after being apprehended remains among those upon whom the prescribed punishment is due (3), by virtue of the verse’s general wording, its implication, and its underlying legal rationale.

This applies when the offense has been established by evidence. If, however, it was established by confession, and the offender comes confessing his offense in repentance, there is a scholarly disagreement concerning this that is discussed elsewhere. The apparent position of Ahmad’s school is that carrying out the prescribed punishment is not obligatory in such a case. Rather, if he asks for it to be carried out upon him, it is carried out; but if he leaves, no prescribed punishment is imposed upon him. It is in this light that the hadith of Māʿiz ibn Mālik was understood, when he said, “Why did you not leave him?” (4),

(1) Y, Z, and L read: “you assist him”; F and B read: “he assists him.” (2) Y reads: “its intercession would be an intercession.” (3) The words “remains among those upon whom it is due” are omitted from Z. (4) Narrated from Abū Hurayra—may Allah be pleased with him—by Ahmad (9809), al-Tirmidhī (1428), al-Nasā’ī in *al-Sunan al-Kubrā* (7166), Ibn Mājah (2554), Ibn Hibbān (4439), al-Hākim (4/363), and al-Bayhaqī (8/228). Al-Tirmidhī graded it sound (*hasan*), while al-Hākim graded it authentic according to Muslim’s criteria. It was also narrated from Nuʿaym ibn Hazzāl—may Allah be pleased with him—by Ahmad (21890), Abū Dāwūd (4420), al-Nasā’ī in *al-Sunan al-Kubrā* (7167), al-Hākim (4/363), and others. Al-Hākim graded it authentic. It was also narrated from Jābir and others.

وترًا، فإن أعانتْه (١) على برٍّ وتقوى كانت شفاعةً حسنة، وإن أعانَتْه على إثمٍ وعدوان كانت شفاعةً (٢) سيئة. والبرُّ: ما أُمِرت به، والإثمُ: ما نُهِيْتَ عنه، وإن كانوا كاذبين فإن الله لا يهدي كيد الخائنين. وقد قال الله تعالى: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ (٣٣) إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ [المائدة: ٣٣ - ٣٤]، فاستثنى التائبين قبل القدرة عليهم فقط، فالتائب بعد القدرة عليه باقٍ فيمن وجب عليه الحد (٣)؛ للعموم والمفهوم والتعليل. هذا إذا كان قد ثبت بالبينة، فأما إذا كان بإقرار، وجاء مقرًّا بالذنب تائبًا، فهذا فيه نزاع مذكور في غير هذا الموضع، وظاهر مذهب أحمد: أنه لا تجب إقامة الحد في مثل هذه الصورة، بل إن طَلَبَ إقامة الحد عليه أقيم، وإن ذهب لم يُقَم عليه حدٌّ، وعلى هذا حُمِل حديث ماعز بن مالك لما قال: «فهلَّا تركتموه» (٤)،

(١) (ي، ز، ل): «أعنته»، (ف، ب): «أعانه». (٢) (ي): «شفاعته شفاعةً». (٣) «باقٍ فيمن وجب عليه» سقط من (ز). (٤) أخرجه أحمد (٩٨٠٩)، والترمذي (١٤٢٨)، والنسائي في «الكبرى» (٧١٦٦)، وابن ماجه (٢٥٥٤)، وابن حبان (٤٤٣٩)، والحاكم: (٤/ ٣٦٣)، والبيهقي: (٨/ ٢٢٨) من حديث أبي هريرة ﵁، قال الترمذي: حسن، وصححه الحاكم على شرط مسلم. وأخرجه أحمد (٢١٨٩٠)، وأبو داود (٤٤٢٠)، والنسائي في «الكبرى» (٧١٦٧)، والحاكم: (٤/ ٣٦٣) وغيرهم من حديث نُعَيم بن هَزَّال ﵁، صححه الحاكم. وروي أيضًا من حديث جابر وغيره.