Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/210)

Al-Siyasa al-Shar'iyyaIbn Taimiya

For anything of which a person has more than that, such as the ten fingers, one-tenth of the blood money is due for each finger, and half of one-tenth is due for each tooth. If someone wounds another on the head or face so deeply that the bone becomes plainly exposed, half of one-tenth of the blood money is due. If the wound is less severe—for example, if it splits (1) the flesh—the injured person is appraised as though he were a slave, first while sound and then while wounded after his injury has healed. For the injury, he is awarded the same proportion of his blood money as the diminution in his value (2).

As for retaliation for a blow delivered with the hand, a stick, or a whip—such as slapping him (3), punching him, striking him with a stick, or the like—a group of scholars held that retaliation does not apply; rather, it warrants discretionary punishment, because exact equivalence cannot be ensured.

Another view holds that retaliation does apply. This (4) is the position transmitted from the Rightly Guided Caliphs and other Companions and Successors: retaliation is prescribed in such cases. It is also the express position of Ahmad and other jurists, and it is established by the Sunnah of the Messenger of Allah, peace and blessings be upon him. This is the correct view.

Abū Firās said: Umar ibn al-Khattab—may Allah be pleased with him—delivered a sermon. He then narrated the report, in which Umar said: “Know that, by Allah, I did not send my officials to you to beat you or seize your wealth. Rather, I sent them (5) to you to teach you your religion and the Sunnah of your Prophet (6). Anyone treated in a manner other than

(1) The base manuscript reads: “he places.” The correct reading may be the one adopted in the text, derived from *al-bādiʿa* (a flesh-cutting wound), a type of *shijāj* (head or facial wound) that cuts into—that is, splits—the flesh. No fixed compensation is prescribed for it. See *al-Mutliʿ*, p. 448. (2) The passage from “What has been reported from the Prophet…” to this point appears only in the base manuscript. (3) The words “such as slapping him” are omitted from manuscript Zāʾ. (4) The wording “Others said: Rather, retaliation applies, and this” is from the base manuscript. (5) Manuscript Yā reads: “I sent them.” (6) Manuscript Zāʾ reads: “the affairs of your religion”; the remaining manuscripts read: “and your Sunnah.”

وما فيه أكثر من ذلك كالأصابع العشرة؛ في كل أصبع عُشْر الدية، وفي كلِّ سنٍّ نصف عُشر الدية. وإذا شج رأسه أو وجهه حتى ظهرَ العظمُ ووضَح؛ ففيه نصف عشر الدية، وإن كانت الشَّجَّة دون ذلك مثل أن تبضع (١) اللحم، فإنه يُقوَّم المجروح كأنه عبد وهو سليم، ثم يُقوَّم وهو مجروح قد اندملَ جُرْحُه، فما نقصت قيمته أُعطي الجناية من ديته (٢). وأما القصاص في الضرب بيده أو بعصاه أو سوطه، مثل أن يلطمه (٣)، أو يلكمه، أو يضربه بعصًى، ونحو ذلك؛ فقد قال طائفة من العلماء: لا قصاص فيه بل فيه تعزير؛ لأنه لا يمكن المساواة فيه. وقال آخر: بل فيه القصاص، وهذا هو (٤) المأثور عن الخلفاء الراشدين وغيرهم من الصحابة والتابعين: أن القصاص مشروع في ذلك، وهو نص أحمد وغيره من الفقهاء، وبذلك جاءت سنة رسول الله ﷺ، وهو الصواب. قال أبو فراس: خَطَبَ عمرُ بن الخطاب ﵁ فذكر حديثًا قال فيه: ألا إني والله ما أرسل عمالي إليكم ليضربوا أبشاركم ولا ليأخذوا أموالكم، ولكن أرسلهم (٥) إليكم ليعلموكم دينكم وسنة نبيكم (٦)، فمن فُعِل به سوى

(١) الأصل: «يضع»، ولعلها ما أثبت من الباضعة وهي نوع من الشجاج التي تبضع اللحم، أي: تشقه، وليس فيها مقدّر. انظر «المطلع» (ص ٤٤٨). (٢) من قوله: «ما جاء عن النبي ... » إلى هنا من الأصل فقط. (٣) «مثل أن يلطمه» سقطت من (ظ). (٤) «وقال آخرون: بل فيه القصاص، وهذا» من الأصل. (٥) (ي): «أرسلتهم». (٦) (ظ): «أمر دينكم»، وبقية النسخ: «وسنتكم».