Majmu' al-Fatawa - Ibn Taimiya - (34/148)

Majmu' al-FatawaIbn Taimiya

Mālik, have him given a hundred lashes and imprisoned for a year. Such discretionary punishment achieves the intended aim. Accordingly, if the victim’s heirs have accepted the killing of their kinsman, may Allah humiliate none but them.

If it is said that, in certain cases, blood money is imposed on the local inhabitants in conjunction with the qasāma oaths, then that blood money belongs to the victim’s heirs, not to the public treasury. None of the leading scholars has said that the blood money for a slain person belongs to the public treasury. Likewise, the leading scholars agree that blood money is not imposed without qasāma.

As for those known for fomenting strife and spreading corruption, the ruler may apprehend and imprison any of them known to engage in such conduct. He may also transfer him to another land to curb his aggression. He may likewise impose discretionary punishment on anyone whose wrongdoing has become manifest, to restrain his evil and aggression. Punishments administered in accordance with justice and Islamic law suffice to safeguard lives and property, sparing rulers the need to impose levies that corrupt the people and the land. If someone accused of killing is known for wickedness, then, according to a group of scholars, the ruler may punish him for his wickedness and subject him to disciplinary correction. Through this and similar measures, the purpose of just governance is achieved. And Allah knows best.

He was asked—may Allah have mercy on him—about someone who said, “I struck him, and Allah killed him.”

He replied:

All praise is due to Allah. This person is held to his confession and is subject to the legal consequences applicable to a killer.

As for his statement, “And Allah killed him,” if he means that Allah took his soul, or that Allah is the One who causes everyone to die and is the Creator of His servants’ actions, or something similar, this does not absolve him of the legal consequences of killing. Rather, he remains subject to the legal consequences applicable to a killer.

مَالِكٍ أَنْ يَجْلِدَهُ مِائَةً وَيَحْبِسَهُ سَنَةً. فَهَذَا التَّعْزِيرُ يُحَصِّلُ الْمَقْصُودَ. وَعَلَى هَذَا فَإِذَا كَانَ أَوْلِيَاءُ الْمَقْتُولِ قَدْ رَضَوْا بِقَتْلِ صَاحِبِهِمْ فَلَا أَرْغَمَ اللَّهُ إلَّا بِآنَافِهِمْ. وَإِذَا قِيلَ: تُوضَعُ الدِّيَةُ فِي بَعْضِ الصُّوَرِ عَلَى أَهْلِ الْمَكَانِ مَعَ الْقَسَامَةِ فِي الدِّيَةِ لِوَرَثَةِ الْمَقْتُولِ؛ لَا لِبَيْتِ الْمَالِ وَلَمْ يَقُلْ أَحَدٌ مِنْ الْأَئِمَّةِ أَنَّ دِيَةَ الْمَقْتُولِ لِبَيْتِ الْمَالِ. وَكَذَلِكَ لَا تُوضَعُ الدِّيَةُ بِدُونِ قَسَامَةٍ بِاتِّفَاقِ الْأَئِمَّةِ. وَهَؤُلَاءِ الْمَعْرُوفُونَ بِالْفِتَنِ وَالْفَسَادِ لِوَلِيِّ الْأَمْرِ أَنْ يُمْسِكَ مِنْهُمْ مَنْ عُرِفَ بِذَلِكَ فَيَحْبِسَهُ؛ وَلَهُ أَنْ يَنْقُلَهُ إلَى أَرْضٍ أُخْرَى لِيَكُفَّ بِذَلِكَ عِدْوَانَهُ؛ وَلَهُ أَنْ يُعَزِّرَ أَيْضًا مَنْ ظَهَرَ مِنْهُ الشَّرُّ لِيَكُفَّ بِهِ شَرَّهُ وَعُدْوَانَهُ. فَفِي الْعُقُوبَاتِ الْجَارِيَةِ عَلَى سُنَنِ الْعَدْلِ وَالشَّرْعِ مَا يَعْصِمُ الدِّمَاءَ وَالْأَمْوَالَ وَيُغْنِي وُلَاةَ الْأُمُورِ عَنْ وَضْعِ جِبَايَاتٍ تُفْسِدُ الْعِبَادَ وَالْبِلَادَ. وَمَنْ اُتُّهِمَ بِقَتْلِ وَكَانَ مَعْرُوفًا بِالْفُجُورِ فَلِوَلِيِّ الْأَمْرِ عِنْدَ طَائِفَةٍ مِنْ الْعُلَمَاءِ أَنْ يُعَاقِبَهُ تَعْزِيزًا عَلَى فُجُورِهِ وَتَعْزِيرًا لَهُ وَبِهَذَا وَأَمْثَالِهِ يَحْصُلُ مَقْصُودُ السِّيَاسَةِ الْعَادِلَةِ. وَاَللَّهُ أَعْلَمُ. وَسُئِلَ - رَحِمَهُ اللَّهُ -: عَمَّنْ قَالَ: أَنَا ضَارِبُهُ وَاَللَّهُ قَاتِلُهُ؟ فَأَجَابَ: الْحَمْدُ لِلَّهِ، هَذَا يُؤَاخَذُ بِإِقْرَارِهِ وَيَجِبُ عَلَيْهِ مَا يَجِبُ عَلَى الْقَاتِلِ. وَأَمَّا قَوْلُهُ: وَاَللَّهُ قَاتِلُهُ. إنْ أَرَادَ بِهِ أَنَّ اللَّهَ قَابِضٌ رُوحَهُ أَوْ أَنَّ اللَّهَ هُوَ الْمُمِيتُ كُلَّ أَحَدٍ وَهُوَ خَالِقُ أَفْعَالِ الْعِبَادِ وَنَحْوَ ذَلِكَ: فَهَذَا لَا يَنْدَفِعُ عَنْهُ مُوجَبُ الْقَتْلِ بِذَلِكَ؛ بَلْ يَجِبُ عَلَيْهِ مَا يَجِبُ عَلَى الْقَاتِلِ.