Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/205)

Al-Siyasa al-Shar'iyyaIbn Taimiya

This equitable ruling established by the Messenger of Allah (may Allah bless him and grant him peace) among Muslims with respect to life and property (1) is unanimously accepted by the Muslims, unlike the practices of the people of the Age of Ignorance and the Jewish judges. Near the city of the Prophet (may Allah bless him and grant him peace) there were two Jewish groups: Qurayzah and al-Nadīr. The blood of al-Nadīr was accorded greater value (2) than that of Qurayzah. They therefore brought this dispute before the Prophet (may Allah bless him and grant him peace), along with the prescribed punishment for the adulterer, which they had changed from stoning to blackening the offender’s face. They said, “If he rules among you (3) accordingly, you will have a valid argument; otherwise, you have abandoned the ruling of the Torah.” Allah Most High therefore revealed: “O Messenger, do not let those who hasten into disbelief grieve you—those who say with their mouths, ‘We believe,’” down to His words: “Whoever does not judge by what Allah has revealed—it is [A/Q 64] they who are the wrongdoers.” (4) [al-Mā’idah 5:41–45].

Allah, exalted is He, made clear that He treated their lives equally and did not give one life preference over another, as they had done. The passage continues to His words: “So judge between them according to what Allah has revealed, and do not follow their desires in disregard of the truth that has come to you. For each of you We have appointed a law and a clear way,” down to His words: “Is it the judgment of the Age of Ignorance that they seek? Who is better than Allah in judgment for people who possess certainty?” [al-Mā’idah 5:48–50]. Thus Allah ruled concerning the blood of

(1) The passage from “as he ruled …” to this point appears only in the original manuscript. Because the other manuscripts abridge it, the text was amended to read: “This is unanimously agreed upon …” (2) (ز) reads: “is accorded preference.” (3) (ز، ب) read: “your Prophet.” (4) Muslim (1700) narrated it from al-Barā ibn ʿĀzib, may Allah be pleased with him. The manuscripts differ in the portions of the verses that I have reproduced and those that I have abridged. The version given here follows the original manuscript. The same applies to the following paragraph.

وهذا الذي قضاه رسول الله ﷺ من العدل بين المسلمين في النفوس والأموال (١) متفق عليه بين المسلمين، بخلاف ما عليه أهل الجاهلية وحُكَّام اليهود، فإنه كان بقرب مدينة النبي ﷺ صنفان من اليهود: قُرَيظة والنَّضير، وكان النضير تُفَضَّل (٢) على قريظة في الدماء، فتحاكموا إلى النبي ﷺ في ذلك، وفي حدِّ الزَّاني، فإنهم كانوا قد غيروه من الرجم إلى التحميم، فقالوا: إن حَكَم بينكم (٣) بذلك كانت لكم حجة، وإلا فأنتم قد تركتم حكم التوراة، فأنزل الله تعالى: ﴿يَاأَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ﴾ إلى قوله: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ [أ/ ق ٦٤] هُمُ الظَّالِمُونَ﴾ (٤) [المائدة: ٤١ - ٤٥]. بيَّن ﷾ أنه سوَّى بين نفوسهم ولم يفضِّل نفسًا على أخرى كما كانوا يفعلونه. إلى قوله: ﴿فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا﴾ إلى قوله: ﴿أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ﴾ [المائدة: ٤٨ - ٥٠]. فحَكَم الله في دماء

(١) من قوله: «كما قضى ... » إلى هنا من الأصل فقط. ولأجل الاختصار الواقع في بقية النسخ عُدّل النص إلى: «وهذا متفق عليه ... ». (٢) (ز): «تتفضل». (٣) (ز، ب): «نبيكم». (٤) أخرجه مسلم (١٧٠٠) من حديث البراء بن عازب ﵁. وفي النسخ اختلاف فيما أثبتته من الآيات وما اختصرته، وهذا سياق الأصل. وكذلك الفقرة التي بعدها.