Hidāyat al-ḤayārāIbn al-Qayyim

the most wicked, the most depraved, and the most unbelieving of mankind. No glad tidings could ever be given about his rule; rather, what would be conveyed is a warning of his trial, just as people are warned of the ordeal of the Dajjal. In fact, he would be worse than Sennacherib, Nebuchadnezzar, and every other oppressive, profligate king who lies against Allah(1). Such reports are not good news, nor would Hagar and Abraham rejoice at them; no one ever proclaimed such a thing(2). It can in no way be counted as a recompense for her humility and submission—that Allah supposedly heard her, exalted this newborn, and made him into a great nation. To the deniers, it is as though she were told, “You will give birth to a despotic, tyrannical oppressor who subjugates people with falsehood, kills the friends of Allah, carries off their women as captives, seizes their wealth unjustly, alters the religions of the prophets, lies against Allah, and so forth.”

Whoever understands these alleged glad tidings in that way is guilty of the gravest slander and fabrication against Allah; and this is hardly surprising from the nation on whom wrath was set, the killers of the prophets, the people of outrageous falsehood(3).

(Seventh Angle) – David says in the Psalms(4): “Sing to Allah a new hymn; let Israel rejoice in its Maker, and the houses of Zion(5) because Allah has chosen for Himself a people and granted it victory. He has honored the righteous with dignity; they praise Him upon their beds and magnify Allah with raised voices, while in their hands are two-edged swords, …”

(1) In manuscript G the reading is: “they did not deny.” (2) In manuscript G the reading is: “who informed.” (3) This sixth argument is quoted from Ibn Taymiyya, Al-Jawab al-Sahih, vol. 5, pp. 223-225. (4) This argument as well is drawn from Al-Jawab al-Sahih, vol. 5, p. 226 ff.; see also Ibn Qutayba, A‘lam Rasul Allah, folio 4. (5) In manuscript G the reading is: “and He accepts repentance.”
شرِّ الخلق وأفجرهم وأكفرهم، فهذا لا تقع البشارة بِمُلْكِه وإنما يقع التحذير من فتنته كما وقع التحذير من فتنة الدجَّال، بل هذا شرٌّ من سنحاريب وبختنصر، والملوك الظَّلَمة الفجرة الذين يَكْذِبُون (١) علي الله، فالأخبار لا تكون بشارة، ولا تفرح به هاجر وإبراهيم، ولا بشَّر أحدٌ (٢) بذلك، ولا يكون ذلك إثابة لها من خضوعها وذُلّها وأن الله قد سمع ذلك ويعظِّم هذا المولود ويجعله لأمة عظيمة، وهذا عند الجاحدين بمنزلة أن يقال: إنكِ ستلدين جبارًا ظالمًا طاغيًا، يقهر الناس بالباطل، ويقتل أولياء الله، ويَسْبِي حَرِيْمَهُم، ويأخذ أموالَهم بالباطل، ويبدِّل أديانَ الأنبياء، ويكذبُ علي الله، ونحو ذلك. فمن حملَ هذه البشارةَ علي هذا فهو من أعظم الخَلْق بُهْتانًا وفِرْيةً علي الله، وليس هذا بمُسْتنكَرٍ لأمة الغضب، وقَتَلَةِ الأنبياء، وقومِ البَهْتِ (٣). (الوجه السابع): قول داود في الزبور (٤): "سَبِّحوا الله تسبيحًا جديدًا، ليفرحْ إسرائيل بخالقه، وبيوت (٥) صهيون من أجل أنّ الله اصطفي له أمته وأعطاه النصر، وسدَّد الصالحين بالكرامة يسبِّحون علي مضاجعهم، ويكبِّرون الله بأصواب مرتفعةٍ بأيديهم سيوف ذات شفرتين،
(١) في "غ": "لم يكذبوا". (٢) في "غ": "من أخبر". (٣) هذا الوجه السادس منقول من "الجواب الصحيح": (٥/ ٢٢٣ - ٢٢٥). (٤) وهذا الوجه أيضًا من "الجواب الصحيح": (٥/ ٢٢٦) وما بعدها. وانظر: "أعلام رسول الله" لابن قتيبة، لوحة (٤). (٥) في "غ": "ويتوب".

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