Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/107)

Section (1)

As for the crucifixion mentioned, it consists of raising them upon a high place so that people may see them and their fate becomes widely known. According to the majority of scholars, this takes place after they have been killed. Others maintain that they are first crucified and then killed while upon the cross.

Some jurists have permitted them to be killed by means other than the sword. Some have even said that they should be left upon the elevated place until they die naturally (2), without being directly put to death.

As for mutilation in the course of killing, it is permissible only as retaliation in kind. Imrān ibn Husayn—may Allah be pleased with him—said: “The Messenger of Allah—may Allah bless him and grant him peace—never delivered a sermon to us without commanding us to give charity and forbidding us to mutilate.” (3)

Even when we kill disbelievers, we do not mutilate their bodies afterward, cut off their noses and ears (4), or slit open their bellies—unless they [أ/ق 33] have done the same to us, in which case we may do to them as they did to us. Yet refraining is better, as Allah, exalted is He, says: “(125) If you retaliate, then retaliate only in proportion to what was inflicted upon you; but if you remain patient, that is indeed better.” [al-Nahl: 126] It is said:

(1) The heading “Section” appears only in the original manuscript. (2) Manuscripts (Z, B) read: “their nose”; manuscript (L) reads: “themselves.” (3) Recorded by Ahmad (19844, 19858), Abū Dāwūd (2667), al-Hākim (4/305), al-Tabarānī in *al-Kabīr*, 18 (352), and others. Al-Hākim said: “Its chain of transmission is sound.” Al-Haythamī said in *Majma al-Zawāid* (4/189): “Ahmad’s narrators are among the narrators of the *Sahīh*.” Al-Hāfiz deemed its chain strong in *Fath al-Bārī* (7/459), and it has numerous corroborating reports. (4) Manuscript (F) reads: “their ears and noses.”

فصل (١) وأما الصلب المذكور فهو: رفعهم على مكان عالٍ ليراهم الناس ويشتهر أمرُهم، وهو بعد القتل عند جمهور العلماء، ومنهم مَن قال: يُصلبون ثم يُقتلون وهو مصلوبون. وقد جوَّزَ بعض الفقهاء قتلَهم بغير السيف، حتى قال بعضهم: يُتْرَكون على المكان العالي حتى يموتوا حتف أنوفهم (٢) بلا قتل. فأما التمثيل في القتل، فلا يجوز إلا على وجه القصاص، وقد قال عمران بن حصين ﵁: ما خطبنا رسولُ الله ﷺ خطبةً إلا أمَرَنا بالصدقة ونهانا عن المُثْلَة (٣). حتى الكفار إذا قتلناهم فإنا لا نمثِّل بهم بعد القتل، ولا نجدع أنفهم وآذانهم (٤) ولا نبقر بطونهم، إلا أن يكونوا [أ/ق ٣٣] فعلوا ذلك بنا، فنفعل بهم مثل ما فعلوا، والترك أفضل، كما قال الله ﷾: ﴿(١٢٥) وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ﴾ [النحل: ١٢٦]، قيل:

(١) «فصل» من الأصل فقط. (٢) (ظ، ب): «أنفهم»، (ل): «أنفسهم». (٣) أخرجه أحمد (١٩٨٤٤، ١٩٨٥٨)، وأبو داود (٢٦٦٧)، والحاكم: (٤/ ٣٠٥)، والطبراني في «الكبير» ١٨ (٣٥٢) وغيرهم. قال الحاكم: صحيح الإسناد. وقال الهيثمي في «مجمع الزوائد»: (٤/ ١٨٩): رجال أحمد رجال الصحيح. وقوَّى إسناده الحافظ في «الفتح»: (٧/ ٤٥٩)، وله شواهد كثيرة. (٤) (ف): «آذانهم وأنافيهم».