Al-Bidayah wa an-NihayahIbn Kathir

Among his other verses are the following:

The bearer of the Torah, Moses, stepped forth,
and into ruin he cast whoever forged it.
His own men declared, “A revelation has come to him,”
while the onlookers said, “Rather, he has invented it.”
Nor is my pilgrimage to a stone-built House
but goblets of wine quaffed upon its heights. (1)
When a man of forbearance returns to his senses,
he treats every doctrine lightly and despises it.

He also said:

Islam has babbled, (2) the Christians have found no guidance, (3)
the Jews have gone astray, and the Magians are misled.
The people of the earth are two alone:
one rational but without religion,
and another religious yet without reason. (4)

He likewise said:

Do not imagine the words of the messengers to be true;
rather, they are a forged lie they have inscribed.
People were living in broad contentment,
then they came with impossibilities and spoiled it.

In rebuttal I composed:

Do not suppose the speech of the messengers to be false; (5)
rather, it is a truth that they conveyed.
People were sunk in grievous ignorance,
so they came with clarity and dispelled it. (6)

He further said:

Indeed, the revealed laws have sown rancor among us
and have left us with manifold kinds of enmity.
Were the women of Byzantium ever made licit, without payment,
to the Arabs except by the rulings of prophethood? (7)

[Among his lines as well:
Nor is my praise for Adam or his sons;
I testify that every one of them is base.]

Another of his verses runs:

(1) In the ṭ edition: “kurūs al-ḥumr tashrif fī dhirāhā” (the red crosses stand prominently on its branches). (2) In the b edition and in al-Luzum (vol. 2, p. 301): haft. (3) In the ṭ edition: “ʿafat al-ḥanīfah wa-n-naṣārā ihtadaw” (the true path remained pure and the Christians were guided). (4) In the ṭ edition: dhū dīn (possessor of religion). (5) In the ṭ edition: zūran (falsely). (6) In the ṭ edition: fa-awḍaḥūhu (so they clarified it). (7) In al-Luzum (vol. 1, p. 228): “wa-hal ubīḥat nisāʾ ar-rūm ʿan ʿurḍ?” (And were the Roman women permitted concerning ʿird [honor]?). In al-Qāmūs: “wa-yadribūna an-nās ʿan ʿarḍ” – they strike people heedless of whom they strike.
تقدَّمَ صاحبُ التوراةِ موسى … وأوقَع في الخَسارِ من افتراها فقالَ رجالُه: وَحيٌ أتاه … وقالَ الناظِرونَ: بل افترَاهَا وما حجِّي إلى أحجارِ بيْتٍ … كؤوسُ الخمْر تُشربُ في ذُرَاهَا (١) إذا رجعَ الحليمُ إلى حِجَاهُ … تهَاونَ بالمذاهبِ وازْدَراهَا ومن ذلك أيضًا قوله: هذت (٢) الحنيفةُ والنصارَى ما اهتدَتْ (٣) … ويهودُ جَارتْ والمَجُوسُ مُضَلَّلَهْ اثْنانِ أهلُ الأرضِ: ذُو عقْل بِلا … دينٍ، وآخرُ دَيِّن (٤) لا عَقْل لَهْ ومن ذلك أيضًا قوله: فلا تَحْسَبْ مَقَال الرُّسْلِ حَقًّا … ولكِنْ قولُ زُورٍ سطَّروهُ وكان النَّاسُ في عَيْشٍ رغيدٍ … فَجاؤُوا بالمُحال فكَدَّرُوهُ وقلت أنا في معارضة هذا: فلا تَحسَبْ مقال الرُّسْلِ كِذْبًا (٥) … ولكنْ قولُ حقٍّ بلَّغُوه وكانَ الناسُ في جهلٍ عظيمٍ … فجاؤُوا بالبيانِ فَأذهبوه (٦) ومن ذلك أيضًا قوله: إنَّ الشرائعَ ألقَتْ بَيْننا إحَنًا … وَأوْرَثتْنا أفانينَ العَدَاواتِ وهلْ أبيحَ نِساءُ الرومِ عن عُرُضٍ (٧) … للعُربِ إلا بأحكامِ النُّبوَّاتِ [من ذلك قوله: وما حمدي لآدمَ أو بنيهِ … وأشهدُ أنَّ كلَّهمُ خسيس] ومن ذلك أيضًا قوله:
(١) في (ط): كروس الحمر تشرف في ذراها. (٢) في (ب) واللزوم (٢/ ٣٠١): هفت. (٣) في (ط): عفت الحنيفة والنصارى اهتدت. (٤) في (ط): ذو دين. (٥) في (ط): زورًا. (٦) في (ط): فأوضحوه. (٧) في اللزوم (١/ ٢٢٨): وهل أبيحت نساء الروم عن عُرُض. وفي القاموس: ويضربون الناس عن عرض: لا يبالون من ضربوا.

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