Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/125)

Al-Siyasa al-Shar'iyyaIbn Taimiya

though he is the fiercest of opponents. (204) When he goes away, he strives throughout the land to spread corruption in it and destroy crops and livestock, but Allah does not love corruption. (205) When he is told, “Be mindful of Allah,” his pride in sin carries him away. Hell is sufficient for him—what a wretched resting place!” [al-Baqarah: 204–206].

The duty incumbent upon anyone from whom another seeks protection is this: if that person has been wronged, he must support him (1). Yet it cannot be established that he has been wronged merely on the basis of his claim, for many a man complains while he himself is the wrongdoer. Rather, his case must be investigated by questioning his opponent and others. If he is the wrongdoer, he must be restrained from wrongdoing gently, if possible, whether through reconciliation or an equitable judgment; otherwise, by force.

If each party has both wronged and been wronged—as occurs among the partisan factions of Qays, Yemen, and similar groups, and among most disputants in the towns and the desert—or if neither party is a wrongdoer, owing to an ambiguity (2), an interpretation, or a mistake that arose between them, one must endeavor to reconcile them or adjudicate between them. Allah Most High says: “If two groups of believers fight, make peace between them. If one of them transgresses against the other, fight the transgressing group until it returns to Allah’s command. Then, if it returns, make peace between them with justice and act equitably. Allah loves those who act equitably. (9) The believers are but brothers, so make peace between your two brothers, and be mindful of Allah so that you may receive mercy.” [al-Hujurāt: 9–10]. Allah Most High also says: “There is no good in much of their private conversation, except when one enjoins charity, what is right, or reconciliation between people. Whoever does this seeking Allah’s pleasure, We shall grant him a tremendous reward.” [al-Nisā’: 114].

Abu Dāwūd narrated in al-Sunan (3) that the Prophet (peace and blessings be upon him) was asked, “Is it tribal partisanship

(1) Manuscript (F) reads: “that he support him.” (2) Manuscript (Y) reads: “disputing on account of an ambiguity.” (3) No. 5119. It was also narrated by Ahmad (16989), al-Bukhārī in *al-Adab al-Mufrad* (396), Ibn Mājah (3949), and al-Tabarānī (22/995), from Wāthila ibn al-Asqa—may Allah be pleased with him. Its chain of transmission contains weakness, but it has a corroborating report from Anas and others.

وَهُوَ أَلَدُّ الْخِصَامِ (٢٠٤) وَإِذَا تَوَلَّى سَعَى فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ (٢٠٥) وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ﴾ [البقرة: ٢٠٤ - ٢٠٦]. وإنما الواجب على من استجار به مستجير: إن كان مظلومًا ينصره (١)، ولا يثبت أنه مظلوم بمجرَّد دعواه، فطالما اشتكى الرجل وهو ظالم، بل يكشف خبرَه من خصمه وغيره، فإن كان ظالمًا ردَّه عن الظلم بالرفق إن أمكن، إما من صلحٍ أو حُكْم بالقسط، وإلا فبالقوة. وإن كان كلٌّ منهما ظالمًا مظلومًا؛ كأهل الأهواء من قيسٍ ويَمَن ونحوهم، وأكثر المتداعين من أهل الأمصار والبوادي، أو كانا جميعًا غير ظالمين لشبهة (٢) أو تأويل أو غلط وقع فيما بينهما= سعى بينهما بالإصلاح أو الحكم، كما قال تعالى: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (٩) إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ﴾ [الحجرات: ٩ - ١٠]، وقال تعالى: ﴿لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ وَمَنْ يَفْعَلْ ذَلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا﴾ [النساء: ١١٤]. وقد روى أبو داود في «السنن» (٣) عن النبي ﷺ أنه قيل له: أمِنَ العصبية

(١) (ف): «أن ينصره». (٢) (ي): «متداعين لشبهة». (٣) (٥١١٩). وأخرجه أحمد (١٦٩٨٩)، والبخاري في «الأدب المفرد» (٣٩٦)، وابن ماجه (٣٩٤٩)، والطبراني (٢٢/ ٩٩٥) من حديث واثلة بن الأسقع ﵁. وفي سنده ضعف، وله شاهد من حديث أنس وغيره.