Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/101)

Al-Siyasa al-Shar'iyyaIbn Taimiya

the Turkmens, or the Kurds, or peasants, or morally corrupt soldiers, or lawless elements among the settled population, or others. Allah Most High says concerning them: “The punishment of those who wage war against Allah and His Messenger and strive to spread corruption in the land is only 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 have a tremendous punishment” [al-Mā’idah: 33].

Al-Shāfi‘i (may Allah be pleased with him) [أ/ق 31] narrated in his Musnad (1), from Ibn ‘Abbās (may Allah be pleased with him), concerning highway robbers: “If they kill and seize property, they are put to death and crucified. If they kill but do not seize property, they are put to death but not crucified. If they seize property but do not kill, their hands and feet are cut off (2) on opposite sides. If they terrorize travelers but seize no property, they are banished from the land.”

This is the view of many scholars, including al-Shāfi‘i and Ahmad, and it is close to Abū Hanīfa’s view. Some scholars permit the ruler to exercise discretion concerning them: he may execute someone among them (3) when he considers that expedient, even if that person has killed no one—for example, if he is a leader among them whose orders are obeyed. He may likewise order amputation for someone he considers it expedient to punish in this way, even if that person has taken no property—for example, if he possesses the hardiness and strength to seize property.

Some also hold that, if they seize property, they are to be put to death, have their hands and feet amputated, and be crucified; the former view

(1) (p. 282, with its source documentation); al-Bayhaqī also transmitted it through the same route (8/283). Its chain includes Ibrāhīm ibn Abī Yahyā al-Aslamī, whom most scholars considered weak. It has another chain, transmitted by the al-Awfī narrators from Ibn Abbās, which al-Bayhaqī recorded (8/283); this chain is also weak. (2) The original manuscript reads: “They cut off.” (3) The manuscripts vary in place of “among them.” The reading adopted here is from the original manuscript and (ي، ز).

التركمان، أو الأكراد، أو الفلاحين، أو فَسَقَة الجند، أو مَرَدة الحاضرة، أو غيرهم، قال الله تعالى فيهم: ﴿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﴾ [المائدة: ٣٣]. وقد روى الشافعيُّ ﵁[أ/ق ٣١] في «مسنده» (١) عن ابن عباس ﵁ في قُطَّاع الطريق: إذا قَتَلوا وأَخَذوا المالَ قُتِلوا وصُلِبوا، وإذا قَتلوا ولم يأخذوا المال قُتِلوا ولم يُصْلَبوا، وإذا أخذوا المال ولم يَقتلوا قُطِعت (٢) أيديهم وأرجلهم من خلاف، وإذا أخافوا السبيل ولم يأخذوا مالًا نُفُوا من الأرض. وهذا قول كثير من أهل العلم كالشافعي وأحمد، وهو قريب من قول أبي حنيفة. ومنهم من يسوِّغ للإمام أن يجتهد فيهم، فيَقْتُل من رأى قتلَه مصلحةً منهم (٣) وإن كان لم يَقْتل، مثل أن يكون رئيسًا مُطاعًا فيهم، ويَقْطَع من رأى قطْعَه مصلحةً وإن كان لم يأخذ المال، مثل أن يكون ذا جَلَدٍ وقوةٍ في أخذ المال. كما أن منهم من يرى أنه إذا أخذوا المال قُتِلوا وقُطِعوا وصُلِبوا، والأول

(١) (٢٨٢ - مع تخريجه)، ومن طريقه البيهقي: (٨/ ٢٨٣)، وفي سنده إبراهيم بن أبي يحيى الأسلمي وأكثر العلماء على تضعيفه. وله طريق أخرى من رواية العوفيين عن ابن عباس أخرجها البيهقي: (٨/ ٢٨٣) وهي ضعيفة أيضًا. (٢) الأصل: «قطعوا». (٣) اضطرب مكان «منهم» في النسخ، والمثبت من الأصل و (ي، ز).