Hidāyat al-ḤayārāIbn al-Qayyim

Moreover, their forefathers—even the worthiest among them—are described by Allah, exalted is He, as having harmed Moses, and He forbade us to imitate them in this regard when He said: “O you who believe, do not be like those who abused Moses; Allah cleared him of what they alleged, and he was distinguished in Allah’s sight.” (69) [al-Ahzab: 69]

As for their later generations, they became the killers of the prophets: they slew Zechariah, his son John, and many other prophets. On one single day they killed seventy prophets, then opened the marketplace at day’s end as though nothing had happened. (1)

They also gathered to kill and crucify the Messiah, yet Allah protected him, honored him, and did not allow them to disgrace him; He cast his likeness upon another, whom they killed and crucified. They tried repeatedly to kill the Seal of the Prophets as well, but Allah continued to shield him from them.

For people of such character, choosing disbelief over faith is no great matter, for any of the reasons we have already mentioned—one, two, or more.

We have likewise noted how the nation of misguidance, the worshippers of the cross, concur in reviling the Lord of all worlds with the vilest of insults—something that plain reason itself declares patently false. (2) If they fail to see that such speech is an affront to Allah, and that intellect rejects it outright as false and corrupt, it is hardly surprising that their dull minds would revile a human being sent by Allah, deny his prophethood, and obstinately oppose the clear rational evidence for his truthfulness and the soundness of his message. (3)

Even were they to say of him all that they have said, it would not equal a fraction of what they have uttered against the Lord of the heavens and the earth, by which they have become

(1) See: al-Tabari, Tafsir, 6:285; al-Baghawi, Tafsir, 1:335; al-Suyuti, al-Durr al-manthur, 2:168. (2) In manuscript J the word reads "tasrih" (explicit statement). (3) Manuscript J reads "yajhadu" (they deny), whereas manuscript B has "yajhad" (he denies).
وأسلافُهم وخيارهم قد أَخْبَرَنا الله -سبحانه- عن أذاهم لموسى، ونَهانَا عن التشبُّه بهم في ذلك فقال: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا (٦٩)﴾ [الأحزاب: ٦٩]. وأما خَلَفُهم: فهم قَتَلَةُ الأنبياء؛ قتلوا زكريا وابنه يحيى وخَلْقًا كثيرًا من الأَنبياء، حتى قتلوا في يومِ سبعينَ نبيًّا وأقاموا السوق في آخر النهار كأنهم لم يصنعوا شيئًا (١). واجتمعوا على قتل المسيح وصَلْبِه، فصانَهُ الله من ذلك وأكرمه أن يُهِيْنَه على أيديهم، وألقى شَبَهَهُ على غيره فقتلوه وصلبوه، ورَامُوا قَتْلَ خاتَمِ النبيِّيْن مرارًا عديدة والله يعصمه منهم. ومَنْ هذا شأنهم لا يكبر عليهم اختيار الكفر على الإيمان لسبب من الأسباب التي ذَكَرْنَا بعضها، أو سببين أو أكثر. وقد ذكرنا اتِّفاق أمة الضَّلال وعُبَّاد الصليب على مَسَبَّة ربِّ العالمين أقبح مَسَبَّة، على ما يُعْلَم بطلانه بصريح (٢) العقل، فإنْ خَفِيَ عليهم أنَّ هذا مَسَبَّةٌ لله وأنَّ العقل يحكم ببطلانه وبفساده من أول وَهْلة: لم يكثر على تلك العقول السخيفة أنْ تَسُبَّ بشرًا أرْسَلَه الله، وتجحدَ (٣) نبوَّتَه، وتُكَابِرَ ما دَلَّ عليه صريحُ العَقْلِ من صِدْقه وصحَّةِ رسالته. فلو قالوا فيه ما قالوا لم يَبْلُغْ بعضَ قولهم في ربِّ الأرض والسموات الذي صاروا به
(١) انظر: "تفسير الطبري": (٦/ ٢٨٥)، "تفسير البغوي": (١/ ٣٣٥)، "الدر المنثور" للسيوطي: (٢/ ١٦٨). (٢) في "ج": "تصريح". (٣) في "ج": "يجحدوا" وفي "ب": "يجحد".

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