Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/178)

Al-Siyasa al-Shar'iyyaIbn Taimiya

squander wastefully. (26) Indeed, those who squander are brothers of the devils, and Satan has always been ungrateful to his Lord. (27) If you must turn away from them while awaiting mercy from your Lord for which you hope, then speak to them graciously.” (1) [al-Isrā’: 26–28]

When a ruler judges against someone (2), that person may feel aggrieved. If he then soothes his feelings with suitable words and deeds, this completes (3) sound governance. It is analogous to a physician giving a patient something pleasant (4) to help bitter medicine go down. Allah Most High said to Moses, peace be upon him, when He sent him to Pharaoh:

“Speak to him gently, so that he may take heed or become fearful.” [Tā Hā: 44]

When the Prophet, may Allah bless him and grant him peace, sent Mu‘ādh and Abū Mūsā to Yemen, he told them, “Make things easy and do not make them difficult; give glad tidings and do not drive people away; work in harmony and do not disagree.” (5)

Once, a Bedouin urinated in the mosque, and the Companions rose to stop him. The Prophet said, “Do not interrupt him”—meaning, do not stop him while he is urinating. He then ordered that a bucket of water be poured over it and said, “You were sent only to make things easy; you were not sent to make things difficult.” (6) Both reports are found in the two Sahīh collections.

(1) The second verse is absent from (ي، ظ، ل). (2) “When a ruler judges against someone” is repeated in the original. (3) In (ظ، ب), the sentence reads: “this forms part of sound governance.” (4) (ي، ظ، ب، ل، ط) read: “medical treatment.” (5) Narrated by al-Bukhārī (3038) and Muslim (1733). (6) Narrated by al-Bukhārī (220) from Abū Hurayra—may Allah be pleased with him. It was also narrated by al-Bukhārī (6025) and Muslim (284) from Anas—may Allah be pleased with him—but that version does not include the words, “You were sent only to make things easy…” The final sentence is absent from (ف).

تُبَذِّرْ تَبْذِيرًا (٢٦) إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا (٢٧) وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِنْ رَبِّكَ تَرْجُوهَا فَقُلْ لَهُمْ قَوْلًا مَيْسُورًا﴾ (١) [الإسراء: ٢٦ - ٢٨]. وإذا حكم على شخص (٢) فإنه قد يتأذَّى، فإذا طيَّب نفسَه بما يصلح من القولِ والعمل؛ كان ذلك تمامَ (٣) السياسة، وهو نظيرُ ما يعطيه الطبيبُ للمريض من الطِّيْب (٤) الذي يُسَوِّغ الدواءَ الكريه، وقد قال الله تعالى لموسى ﷺ لما أرسله إلى فرعون: ﴿فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾ [طه: ٤٤]. وقال النبي ﷺ لمعاذٍ وأبي موسى ــ لما بعثهما إلى اليمن ــ: «يسِّرا ولا تُعسِّرا، وبشِّرا ولا تُنفِّرا، وتَطاوعا ولا تختلفا» (٥). وبال مرةً أعرابيٌّ في المسجد فقام أصحابه إليه، فقال: «لا تُزْرِمُوه» أي لا تقطعوا عليه بوله، ثم أمر بدلو من ماء فصُبَّ عليه، وقال: «إنما بُعِثتم مُيَسِّرين ولم تُبعَثوا مُعَسِّرين» (٦). والحديثان في «الصحيحين».

(١) الآية الثانية ليست في (ي، ظ، ل). (٢) «وإذا حكم على شخص» تكررت في الأصل. (٣) (ظ، ب): «من تمام». (٤) (ي، ظ، ب، ل، ط): «الطب». (٥) أخرجه البخاري (٣٠٣٨)، ومسلم (١٧٣٣). (٦) أخرجه البخاري (٢٢٠)، من حديث أبي هريرة ﵁ وأخرجه البخاري (٦٠٢٥)، ومسلم (٢٨٤) من حديث أنس ﵁ وليس فيه قوله: (إنما بعثتم ميسرين ... ). والجملة الأخيرة ليست في (ف).