Hidāyat al-ḤayārāIbn al-Qayyim

So a people who have unanimously embraced (1) such notions about their very god—what difficulty would they have, then, in saying of His servant and messenger that he is a sorcerer, a liar, a mere earthly king, and the like?!

For this reason one of the kings of India remarked: “As for the Christians, if their enemies from among the religious communities wage jihad against them by the Sacred Law, I hold that they should be opposed by pure reason. Although we do not normally approve of fighting anyone, I make an exception for these folk above every other people on earth, for they have deliberately set themselves against reason, declared open hostility toward it, and broken away from every clear religious and rational interest in the world. They have deemed every impossibility possible and, on that basis, erected a religion that brings no benefit to any sphere of existence; rather, when a rational person follows it he becomes witless, the prudent becomes foolish, the beautiful turns ugly, and the ugly appears beautiful.”

Indeed, one whose foundational creed—instilled in him from childhood—is to wrong the Creator, assail Him, revile Him with the vilest abuse, and attribute to Him qualities that mar His perfect attributes, will unsurprisingly find it easy to wrong a creature and to describe him in terms that distort his noble qualities.

If no duty to strive against these people existed except because of the widespread harm they inflict (2), in its countless forms—just as one is required to kill a creature that is harmful by nature—they would still be worthy of that (3).

The point, then, is that those who chose this doctrine concerning the Lord of all worlds, instead of magnifying, exalting, venerating Him and describing Him as befits Him, are precisely the ones who have chosen unbelief.

(1) In manuscript C: “tabaqat” (enveloped). (2) In manuscripts B and C: “allati” (which). (3) One of the Indian kings made this remark when the three religions were mentioned to him; see: Abu Ubayda al-Khazraji, Bayn al-Islam wa al-Masihiyya, ed. Muhammad Shama, pp. 123–124.
فأمةٌ أَطْبَقَتْ (١) على هذا في معبودها، كيف يكثر عليها أن تقول في عبده ورسوله: إنَّه ساحرٌ وكاذبٌ، وملك مسلَّط ونحو هذا؟!!. ولهذا قال بعض ملوك الهند: أمَّا النصارى؛ فإن كان أعداؤهم من أهل الملل يجاهدونهم بالشَّرْع فأنا أرى جهادَهُمْ بالعقل، وإنْ كنَّا لا نرى قتالَ أحدٍ، لكني أستثني هؤلَاء القومَ من جميع العالم؛ لأنهم قصدوا مُضَادَّة العقلِ، وناصَبُوه العداوةَ، وشَذُّوا عن جميع مصالح العالم الشرعيَّة والعقليَّة الواضحةِ، واعتَقَدُوا كل مستحيلٍ ممكنًا، وبَنَوا من ذلك شرعًا لا يؤدِّي إلى صلاحِ نوعٍ من أنواع العالم؛ ولكنه يصير العاقلُ إذا شرع به أَخْرَقَ، والرشيدُ سفيهًا، والحَسَنُ قبيحًا، والقبيحُ حَسَنًا؛ لأن من كان في أصل عقيدته التي جرى نشؤه عليها: الإساءة إلى الخلاق والنيل منه، وسبّه أقْبَحَ مسبَّةٍ، ووصفه بما يغيِّر صفاتِه الحُسْنَى، فأخْلِقْ به أن يستسهل الإساءةَ إلى مخلوق، وأنْ يصفَه بما يغيِّر صفاتِه الجميلة! فلو لم تجب مجاهدةُ هؤلاء القوم إلا لعموم إضرارهم الذي (٢) لا تحصى وجوهه، كما يجب قَتْلُ الحيوان المؤذي بطبعه = لكانوا أهلًا لذلك (٣). والمقصود: أن الذين اختاروا هذه المقالة في ربِّ العالمين على تعظيمه وتنزيهه وإجلاله ووصفه بما يليق به = هم الذين اختاروا الكُفْرَ
(١) في "ج": "طبقت". (٢) في "ب، ج": "التي". (٣) قال هذا الكلام أحد ملوك الهند لما ذكرت له الملل الثلاثة. انظر: "بين الإسلام والمسيحية: رسالة أبي عبيدة الخزرجي" تحقيق محمد شامة، ص (١٢٣ - ١٢٤).

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