Hidāyat al-ḤayārāIbn al-Qayyim

—they brought Him close to the two beams (1); then they crowned Him with a wreath of thorns and struck Him with painful slaps (2); after that they hoisted Him onto the cross, drove nails through His hands and feet, and set Him between two thieves (3). All of this, they allege, He Himself chose so that His stratagem against Iblis might be fulfilled, thereby rescuing Adam and the rest of the prophets from Iblis’s prison; thus He ransomed them with His own self until they were freed from that captivity.

If it can be imagined that this entire nation—with its rabbis, monks, priests, recluses, worshippers, jurists, and all those you have mentioned—could agree on such a claim about their object of worship and their God, to the point that one of their leading figures declared: “The very hand (4) that created Adam is the hand that was pierced by the nails and endured the crucifixion,” then why should it be inconceivable that they could likewise concur in denying the one who came branding them unbelievers and astray—who, both openly and secretly, proclaimed their lies against Allah and their vilest blasphemies; who accused them of slandering the Messiah, corrupting his religion, opposing him, fighting him; who declared himself innocent of them and the Messiah innocent of them; and who announced that they are the fuel of the Fire and the stones of Hell? This is one of the reasons for which they chose disbelief over faith, and it is among the greatest of reasons.

Therefore your claim that “the Muslims say nothing prevented them from embracing Islam except their desire for authority and livelihood, nothing more,” is a falsehood against the Muslims. Authority and livelihood are merely some of the many factors that keep them from entering the religion.

(1) The S and G manuscripts read: “fa-qaddamuhu” (they brought him forward). (2) The J manuscript reads: “safaʿuhu” (they slapped him). (3) Allusion to the Gospel of Matthew, chapter 27: the Jews crucified him together with two thieves, one on his right and one on his left; see also p. 252 below. (4) The G manuscript reads: “alladhi” (who).
فقرَّبوه (١) من الخشبتين، ثم توَّجُوه بتاج من الشوك، وأوجعوه (٢) صفعًا، ثم حملوه على الصليب وسَمَرُوا يديه ورِجْليْه وجعلوه بين لصين (٣)، وهو الذي اختار هذا كلَّه لتتمَّ له الحيلة على إبليس ليخلِّص آدم وسائر الأنبياء من سجنه، ففداهم بنفسه حتى خلصوا من سجن إبليس. وإذا جاز اتِّفاقُ هذه الأُمةِ -وفيهم الأحبار والرُّهْبَان والقِسِّيسُون والزُهَّاد والعُبَّاد والفقهاء ومن ذكرتم- على هذا القول في معبودهم وإلهِهِم حتى قال قائلٌ منهم وهو من أكابرهم عندهم: "اليد التي (٤) خلقت آدم هي التي باشرت المسامير ونالت الصَّلْب"، فكيف لا يجوز عليهم الاتِّفاقُ على تكذيب مَنْ جاء بتكفيرهم وتضليلهم، ونادى سرًّا وجهرًا بكَذِبِهِمْ على الله وشَتْمِهمْ له أقْبَحَ شتمٍ، وكذبهم على المسيح، وتبديلهَم دينه، وعادَاهمِ وقاتَلَهم، وبرَّأهم من المسيح وبرَّأه منهم، وأخبر أنهم وَقُودُ النَّار وحصَبُ جهنَّم، فهذا أحد الأسباب التي اختاروا لأجلها الكُفْرَ على الإيمان. وهو من أعظم الأسباب! فقولكم: إنَّ المسلمين يقولون إنهم لم يمنعْهُمْ من الدخول في الإسلام إلا الرِّيَاسة والمأكلة لا غير = كذبٌ على المسلمين. بل الرياسة والمأكلة من جملة الأسباب المانعة لهم من الدخول في الدين.
(١) في "ص، غ": "فقدموه". (٢) في "ج": "صفعوه". (٣) إشارة إلى ما جاء في إنجيل متى: إصحاح (٢٧): أن اليهود صلبوه ومعه لصَّان واحد عن يمين وواحد عن يسار. وانظر فيما سيأتي ص (٢٥٢). (٤) في "غ": "الذي".

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