Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/245)

Al-Siyasa al-Shar'iyyaIbn Taimiya

what is sought through it is the means by which a person wards off harm to his religion and worldly life. In reality, this consists in repelling another’s wrongful domination over him, not in desiring superiority over anyone else … (1), though it can only be called leadership.

As for one who enters into it out of religious devotion, just as a man enters into jihad offering his life and wealth, he is the one whose conviction is deemed … (2), more able to ward off the religious temptation inherent in it—though none is spared except one whom Allah protects—and its worldly harm—though none is spared except one whom Allah Most High supports (3).

It is necessary (4)—both rationally and religiously—for some people to be above others, as we have explained (5), just as a body cannot function without a head. Allah Most High says:

“He is the One Who has made you successors on earth and elevated some of you in rank above others, so that He may test you through what He has given you.” [al-Anām: 165]

And Allah Most High says: [A/Q 77]

“We have distributed their livelihood among them in this worldly life and raised some of them in rank above others, so that some may employ others in service.” [al-Zukhruf: 32]

Therefore, the Sharia prescribed making (6) authority and wealth expended in Allah’s cause a means of supporting Allah’s religion (7).

If the purpose of authority and wealth is to draw near to Allah, uphold His religion, and expend them in His cause, this will set both religion and worldly life aright. But if authority is separated

(1) A blank space equivalent to one word appears in the original manuscript. (2) A word in the original manuscript is written: “al-mābah”!! (3) The passage from “fa-murīd al-uluww…” (“thus, one who desires superiority…”) to this point comes from the original manuscript. (4) The other manuscripts read: “Then, despite this, they must…” (5) The other manuscripts read: “as we stated earlier.” (6) Manuscripts (Fā, Yā, Zā, Zā, Lām) read: “bi-sarf” (“by directing”), while Bā reads: “bi-taqarrub” (“by drawing near”). (7) The wording “awnan alā dīn” (“a means of supporting religion”) comes from the original manuscript.

المطلوب منها ما يدفع به الإنسان عنه الضرر في دينه ودنياه، وهو في الحقيقة دفع علوِّ غيره عنه بالباطل، لا إرادة منه علوًّا على غيره ... (١) إلا يسمى إلا برياسة. وأما من دخل فيه ديانةً كما يدخل الرجل في الجهاد باذلًا نفسَه ومالَه، فهذا هو الذي يعد اعتقاده ... (٢) أدفع ما فيها من الفتنة في الدين إلا من عصم الله، والمضرَّة في الدنيا إلا لمن أيَّده الله تعالى (٣). ولا بد (٤) ــ في العقل والدين ــ من أن يكون بعضهم فوق بعض، كما قد بيناه (٥)، كما أن الجسد لا يصلح إلا برأس فقال تعالى: ﴿وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ﴾ [الأنعام: ١٦٥]، وقال تعالى: [أ/ق ٧٧] ﴿نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا﴾ [الزخرف: ٣٢]، فلذلك جاءت الشريعة بجعل (٦) السلطان والمال في سبيل الله تعالى عونًا على دين الله (٧). فإذا كان المقصود بالسلطان والمال هو التقرب إلى الله وإقامة دينه، وإنفاق ذلك في سبيله= كان ذلك صلاح الدين والدنيا، وإن انفرد السلطان

(١) بياض في الأصل بمقدار كلمة. (٢) كلمة في الأصل رسمها: المابه! ! (٣) من قوله: «فمريد العلو ... » إلى هنا من الأصل. (٤) بقية النسخ: «ثم إنه مع هذا لابد لهم». (٥) بقية النسخ: «كما قدمناه». (٦) (ف، ي، ز، ظ، ل): «بصرف»، (ب): «بتقرب». (٧) «عونًا على دين» من الأصل.