Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/119)

Al-Siyasa al-Shar'iyyaIbn Taimiya

the strong, trustworthy soldiers, unless that is impossible, in which case he should send the best available, followed by the next best.

If one of the ruler’s deputies, village chiefs, or the like secretly or openly orders the brigands to rob (1), and whenever they seize something, he divides it with them, defends them, and appeases those who were robbed by returning some of their property—or does not appease them—[أ/ق 37] then his crime is graver than that of the brigands’ leader, for the latter can be stopped with less than what is required to stop the former.

He must be subject to the same ruling as one who supports and assists them. If they kill, he too is to be put to death, according to Umar ibn al-Khattab—may Allah be pleased with him—and most scholars. If they seize property, his hand and foot are to be amputated; and if they kill and seize property, he is to be put to death and crucified. According to a group of scholars, he is to have his hand and foot amputated, be put to death, and be crucified. It has also been said that a choice may be made between these two rulings.

[If they had not been authorized, but once he gained power over them, he divided the property with them (2) and suspended some rights and prescribed penalties] (3), he is not in the same position as those who authorized them from the outset. Although his crime is among the gravest of crimes, he is to receive a lesser punishment than that (4).

Whoever shelters a brigand, thief, murderer, or anyone similar upon whom a prescribed punishment or a right due to Allah—Mighty and Majestic—or to another human being has become binding, and shields him from anyone who would exact from him what is due without (5)

(1) The remaining manuscripts read: “to rob secretly or openly.” (2) Manuscript (ظ) reads: “he fought them.” Manuscripts (F) and (Y) add: “against.” (3) The text in square brackets is taken from the remaining manuscripts. The words “prescribed penalties” do not appear in manuscript (Y). See *al-Fatāwā*, 28/323. (4) The passage from “He is not in the same position as” to this point appears only in the base manuscript. (5) Manuscript (ز) reads: “that.”

الجند الأقوياء الأمناء، إلا أن يتعذَّر ذلك فيرسل الأمثَل فالأمثل. فإن كان بعض نُوَّاب السلطان أو رؤساء القرى ونحوهم من يأمر الحرامية في الباطن بالأخذ أو الظاهر (١)، حتى إذا أخذوا شيئًا قاسمهم ودافع عنهم، وأرضى [أ/ق ٣٧] المأخوذين ببعض أموالهم أو لم يُرْضِهم= فهذا أعظم جُرْمًا من مُقَدَّم الحرامية؛ لأن ذلك يمكن دفعُه بدون ما يُدْفع به هذا. والواجب أن يقال فيه ما يقال في الرِّدْء والعون لهم، فإن قَتَلوا قُتِل هو على قول عمر بن الخطاب ﵁ وأكثر أهل العلم، وإن أخذوا المال قُطِعَت يدُه ورجله، وإن قَتَلوا وأخَذوا المال قُتِل وصُلِب. وهو على قول طائفة من أهل العلم يُقْطع ويُقْتل ويُصْلَب، وقيل: يُخيَّر بين هذين. [وإن كانوا لم يؤذن لهم لكن لما قدر عليهم قاسمهم الأموال (٢) وعطل بعض الحقوق والحدود] (٣)، فهذا ليس بمنزلة الذين أذن لهم ابتداء، وإن كان جُرْمه من أعظم الجرائم، فيعاقب بما دون ذلك (٤). ومن آوى محاربًا أو سارقًا أو قاتلًا ونحوهم ممن وجب عليه حدٌّ أو حقٌّ لله ﷾ أو لآدمي، ومنعه ممن (٥) يستوفي منه الواجب بلا

(١) بقية النسخ: «بالأخذ في الباطن أو الظاهر». (٢) (ظ): «قاتلهم»، و (ف، ي) زيادة: «على». (٣) ما بين المعكوفين من بقية النسخ، وقوله «الحدود» ليست في ي. وينظر الفتاوى: (٢٨/ ٣٢٣). (٤) من قوله: «فهذا ليس بمنزلة» إلى هنا من الأصل فقط. (٥) (ز): «أن».