Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/212)

Al-Siyasa al-Shar'iyyaIbn Taimiya

wronged party.” (1)—This is known as taking redress.

An insult containing no falsehood includes mentioning the reprehensible traits he actually possesses or calling him a dog, a donkey, or the like by way of humiliation (2).

If, however, he fabricates a lie against him, it is not lawful to fabricate a lie against him in return. If he unjustly declares him an unbeliever or a sinner, it is not lawful to declare him an unbeliever or a sinner unjustly in return. If he curses his father, his tribe, the people of his town, or the like, it is not lawful to transgress (3) against those people when they did not assist him in his wrongdoing (4), for they did not wrong him. Allah Most High says:

“O you who believe, stand firm for Allah, bearing witness with justice. Do not let the hatred of a people lead you away from justice. Be just; that is nearer to piety” [al-Mā’idah: 8].

How, then, can it be permissible for a Muslim to transgress against another Muslim because he hates him, whether that hatred is justified or unjustified?!

In sum, any speech impugning a person’s honor that is forbidden because it violates his personal right, owing to the harm it causes him, may be requited in kind (5). This includes invoking against him the same thing he invoked against the other—whether a curse or otherwise—humiliating him verbally, and exposing (6) his faults to his face, which is

(1) Recorded by Muslim (2587), on the authority of Abu Hurayra (may Allah be pleased with him). (2) The phrase “by way of humiliation” is from the original. (3) Manuscripts Yā, Zāy, Zā, and Bā read: “he transgresses.” (4) The phrase “when they did not assist him in his wrongdoing” is from the original. (5) The wording in the original is: “forbidden because of his right … its like from him …”; perhaps the reading printed here is correct. (6) The original reads: *wa-kal-jihār* (“and like speaking openly”)!

المظلوم» (١) ــ ويسمى هذا: الانتصار ــ. والشتيمةُ التي لا كذب فيها: مثل الإخبار عنه بما فيه من القبائح، أو تسميته بالكلب أو الحمار ونحو ذلك على وجه الإهانة (٢). فأما إن افترى عليه لم يحل له أن يفتري عليه، ولو كفَّرَه أو فَسَّقه بغير حق لم يحل له أن يكفِّره أو يفسِّقَه بغير حق، ولو لعن أباه أو قبيلته أو أهل بلده ونحو ذلك، لم يحل أن يعتدي (٣) على أولئك إذا لم يعينوه على ظلمه (٤)، فإنهم لم يظلموه، قال الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى﴾ [المائدة: ٨]. فكيف يجوز للمسلم أن يتعدَّى على مسلم لِبُغضه إياه بغضًا جائزًا أو غير جائز؟ ! وجِماع ذلك: أن كل ما كان من الكلام في عرضه محرمًا لحقه ما لم يلحقه من الأذى جاز الاقتصاص منه مثله (٥)، كالدعاء عليه مثل ما دعا عليه من لعنٍ وغيره، وكالإهانة في الكلام، وكإظهار (٦) مساوئه في وجهه وهو

(١) أخرجه مسلم (٢٥٨٧) من حديث أبي هريرة ﵁. (٢) «على وجه الإهانة» من الأصل. (٣) (ي، ز، ظ، ب): «يتعدى». (٤) «إذا لم يعينوه على ظلمه» من الأصل. (٥) العبارة في الأصل: «محرمًا بحقه ... عنه مثله ... » ولعل الصواب ما أثبت. (٦) الأصل: «وكالجهار»!