Sharh Riyad as-Saliheen by Ibn Uthaymeen — Volume 1 (شرح رياض الصالحين) — Page 446

Line-by-line translation · المعاني

بَابُ الْمُرَاقَبَةِ.

Chapter on Vigilance.

وَمِنَ الْعَدْلِ أَنْ يُسَوِّيَ بَيْنَ الْفَقِيرِ وَالْغَنِيِّ، وَبَيْنَ الْعَدُوِّ وَالْوَلِيِّ، وَبَيْنَ الْقَرِيبِ وَالْبَعِيدِ، حَتَّى الْعَدُوَّ يُسَوِّي بَيْنَهُ وَبَيْنَ الْوَلِيِّ فِي مَسْأَلَةِ الْحُكْمِ، حَتَّى إِنَّ الْعُلَمَاءَ رَحِمَهُمُ اللَّهُ قَالُوا: لَوْ دَخَلَ عَلَى الْقَاضِي رَجُلَانِ أَحَدُهُمَا كَافِرٌ وَالثَّانِي مُسْلِمٌ، حَرُمَ عَلَيْهِ أَنْ يُمَيِّزَ الْمُسْلِمَ بِشَيْءٍ، فَيَدْخُلَانِ جَمِيعًا وَيَجْلِسَانِ جَمِيعًا، وَيَتَحَدَّثُ الْقَاضِي إِلَيْهِمَا جَمِيعًا، فَلَا يَتَحَدَّثُ لِوَاحِدٍ دُونَ الْآخَرِ، وَلَا يَبُشُّ فِي وَجْهِ الْمُسْلِمِ وَيُكْشِرُ فِي وَجْهِ الْكَافِرِ وَهُمَا فِي مَقَامِ الْحُكْمِ، بَلْ يَجِبُ أَنْ يُسَوِّيَ بَيْنَهُمَا، مَعَ أَنَّ الْكَافِرَ لَا شَكَّ أَنَّهُ لَيْسَ كَالْمُسْلِمِ (أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ) [الْقَلَمُ: ٣٥-٣٦]، لَكِنْ فِي بَابِ الْحُكْمِ النَّاسُ سَوَاءٌ.

It is part of justice to treat the poor and the rich, the enemy and the ally, and the relative and the stranger equally, to the point that one treats the enemy and the ally equally in matters of judgment; so much so that the scholars, may Allah have mercy on them, said: If two men enter before a judge, one of them a disbeliever and the second a Muslim, it is forbidden for him to favor the Muslim in any way; they enter together, sit together, and the judge speaks to both of them together, not speaking to one without the other, nor smiling at the face of the Muslim while frowning at the face of the disbeliever while they are in the position of judgment; rather, he must treat them equally, even though the disbeliever is undoubtedly not like the Muslim ('Shall We then treat the Muslims like the criminals? What is the matter with you? How do you judge?' [Al-Qalam: 35-36]), but in the chapter of judgment, people are equal.

وَمِنَ الْعَدْلِ أَنْ يُقِيمَ الْحُدُودَ الَّتِي فَرَضَهَا اللَّهُ عَزَّ وَجَلَّ عَلَى كُلِّ أَحَدٍ، حَتَّى عَلَى أَوْلَادِهِ وَذُرِّيَّتِهِ؛ فَإِنَّ النَّبِيَّ وَهُوَ أَعْدَلُ الْأَئِمَّةِ، لَمَّا شُفِعَ إِلَيْهِ فِي امْرَأَةٍ مِنْ بَنِي مَخْزُومٍ أَمَرَ النَّبِيُّ بِقَطْعِ يَدِهَا، فَشَفَعَ إِلَيْهِ أُسَامَةُ رَضِيَ اللَّهُ عَنْهُ فِيهَا، فَقَالَ لَهُ: «أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ؟!» أَنْكَرَ عَلَيْهِ.

It is also part of justice to uphold the prescribed punishments (Hudud) that Allah, the Almighty and Majestic, has ordained upon everyone, even upon his own children and descendants; for the Prophet, who is the most just of leaders, when intercession was sought from him regarding a woman from the Banu Makhzum, the Prophet ordered her hand to be cut off, and Usamah, may Allah be pleased with him, interceded with him on her behalf, so he said to him: 'Do you intercede regarding one of the punishments of Allah?!' He rebuked him.

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Vocabulary · المفردات (27 verbs · 43 nouns)

• سَوَّى — to equalize
• دَخَلَ — to enter
• حَرُمَ — to be forbidden
• بَابٌ — chapter
• مُرَاقَبَةٌ — vigilance
• عَدْلٌ — justice