Minhaj as-Sunnah - Ibn Taimiya - (4/526)

Minhaj as-SunnahIbn Taimiya

the ruler who carries them out is himself guilty of some sin?! Their assistance is also sought in administering justice in judgment and distribution, for no rational person (1) can dispute that they often act justly in their judgments and distributions, assist in righteousness and piety, and do not assist in sin and transgression.

People disagree over certain details relating to this general principle, but this is not the place to discuss them. These include giving effect to the judgment of a sinful judge when the judgment itself is just, and whether a prayer performed behind a sinful imam must be repeated. The correct position (2), encompassing this entire matter, is that whoever judges justly or distributes justly has his judgment and distribution (3) given effect. Whoever enjoins right or forbids wrong is to be assisted in doing so, provided that this does not entail a greater harm. Friday and congregational prayers must also be established. If it is possible to appoint a [righteous] imam, it is not [permissible] to appoint a wicked man or an innovator (4) who openly manifests his innovation. Such people must be censured to the extent possible, and it is not permissible (5) to appoint them. If it is only possible to appoint one of two men, each of whom is guilty of innovation and wickedness, then appointing the one better suited to exercise authority is obligatory.

Likewise, if a military campaign can only be led by one of two men—one of whom possesses religious integrity but is weak in jihad, while the other is effective in jihad despite having sins—then appointing the latter, whose command is more beneficial to the Muslims, is better than appointing one whose command is more harmful to them. And if the Friday prayer cannot be performed

(1) All manuscripts: “a rational person.” (2) N and M: “The answer.” (3) A and B: “and his distribution.” (4) N and M: “If it is possible to appoint an imam, neither an innovator nor a wicked man is to be appointed.” (5) N and W: “then it is not permissible.”

الْوَالِي الَّذِي يَفْعَلُهَا فِيهِ مَعْصِيَةٌ؟ ! وَيُسْتَعَانُ بِهِمْ أَيْضًا فِي الْعَدْلِ فِي الْحُكْمِ وَالْقَسْمِ ; فَإِنَّهُ لَا يُمْكِنُ عَاقِلٌ (١) أَنْ يُنَازِعَ فِي أَنَّهُمْ كَثِيرًا مَا يَعْدِلُونَ فِي حُكْمِهِمْ وَقَسْمِهِمْ، وَيُعَاوِنُونَ عَلَى الْبِرِّ وَالتَّقْوَى، وَلَا يُعَاوِنُونَ عَلَى الْإِثْمِ وَالْعُدْوَانِ. وَلِلنَّاسِ نِزَاعٌ فِي تَفَاصِيلَ تَتَعَلَّقُ بِهَذِهِ الْجُمْلَةِ لَيْسَ هَذَا مَوْضِعَهَا، مِثْلَ إِنْفَاذِ حُكْمِ الْحَاكِمِ الْفَاسِقِ إِذَا كَانَ الْحُكْمُ عَدْلًا، وَمِثْلَ الصَّلَاةِ خَلْفَ الْفَاسِقِ هَلْ تُعَادُ أَمْ لَا؟ وَالصَّوَابُ (٢) الْجَامِعُ فِي هَذَا الْبَابِ أَنَّ مَنْ حَكَمَ بِعَدْلٍ أَوْ قَسَمَ بِعَدْلٍ نَفَذَ حُكْمُهُ وَقَسْمُهُ (٣) ، وَمَنْ أَمَرَ بِمَعْرُوفٍ أَوْ نَهَى عَنْ مُنْكَرٍ أُعِينَ عَلَى ذَلِكَ، إِذَا لَمْ يَكُنْ فِي ذَلِكَ مَفْسَدَةٌ رَاجِحَةٌ، وَأَنَّهُ لَا بُدَّ مِنْ إِقَامَةِ الْجُمُعَةِ وَالْجَمَاعَةِ، فَإِنْ أَمْكَنَ تَوْلِيَةُ إِمَامٍ [بَرٍّ] لَمْ [يَجُزْ] تَوْلِيَةُ فَاجِرٍ وَلَا مُبْتَدِعٍ (٤) يُظْهِرُ بِدْعَتَهُ، فَإِنَّ هَؤُلَاءِ يَجِبُ الْإِنْكَارُ عَلَيْهِمْ بِحَسَبِ الْإِمْكَانِ وَلَا يَجُوزُ (٥) تَوْلِيَتُهُمْ، فَإِنْ لَمْ يُمْكِنْ إِلَّا تَوْلِيَةُ أَحَدِ رَجُلَيْنِ كِلَاهُمَا فِيهِ بِدْعَةٌ وَفُجُورٌ، كَانَ تَوْلِيَةُ أَصْلَحِهِمَا وِلَايَةً هُوَ الْوَاجِبُ. وَإِذَا لَمْ يُمْكِنْ فِي الْغَزْوِ إِلَّا تَأْمِيرُ أَحَدِ رَجُلَيْنِ: أَحَدُهُمَا فِيهِ دِينٌ وَضَعْفٌ عَنِ الْجِهَادِ، وَالْآخَرُ فِيهِ مَنْفَعَةٌ فِي الْجِهَادِ مَعَ ذُنُوبٍ لَهُ، كَانَ تَوْلِيَةُ هَذَا الَّذِي وِلَايَتُهُ أَنْفَعُ لِلْمُسْلِمِينَ، خَيْرًا مِنْ تَوْلِيَةِ مَنْ وِلَايَتُهُ أَضَرُّ عَلَى الْمُسْلِمِينَ. وَإِذَا لَمْ يُمْكِنْ صَلَاةُ الْجُمُعَةِ

(١) فِي كُلِّ النُّسَخِ: عَاقِلًا. (٢) ن، م: وَالْجَوَابُ. (٣) أ، ب: وَقِسْمَتُهُ. (٤) ن، م: فَإِنْ أَمْكَنَ تَوْلِيَةُ إِمَامٍ لَمْ يُوَلَّ مُبْتَدِعٌ وَلَا فَاجِرٌ. (٥) ن، و: فَلَا يَجُوزُ.