Hidāyat al-Ḥayārā - Ibn al-Qayyim - (الكتاب/182)

Hidāyat al-ḤayārāIbn al-Qayyim

and his statement, “until every excuse is eliminated through him and the proof is firmly established,” corresponds exactly to the Almighty’s words: “Messengers, as bearers of glad tidings and warners, so that the people may have no argument against Allah after the messengers.” [Al-Nisaʾ 4:165]

Likewise His words: “By those sent forth in succession … by those who deliver the reminder (5) as an excuse or a warning.” [Al-Mursalat 77:1-6]

And His words: “Had it not been that a calamity should strike them for what their own hands have sent ahead, they would have said, ‘Our Lord, why did You not send a messenger to us so we could follow Your revelations and be among the believers?’” [Al-Qasas 28:47]

And His words: “Lest you say, ‘The Scripture was only sent down to two communities before us, and we were indeed unaware of their study’ (156), or lest you say, ‘Had the Scripture been sent down to us, we would surely have been better guided than they.’ Now there has come to you a clear proof from your Lord, and a guidance and a mercy.” [Al-Anʿam 6:156-157]

Thus, the proof is established against the creation only through the messengers, and by their coming every plea is cut off. Consequently, anyone to whom their call has reached and who nevertheless opposes it will not be able to plead before Allah on the Day of Resurrection, for he will have no excuse that will be accepted from him. (1)

This glad tiding accords with what is recorded in Sahih al-Bukhari: It was said to ʿAbd Allah ibn ʿAmr, “Tell us some of the characteristics of the Messenger of Allah ﷺ that are mentioned in the Torah.” He replied, “Indeed, he is described in the Torah with some of the same qualities stated for him in the Quran: ‘O Prophet, We have indeed sent you as a witness, a bearer of glad tidings, and a warner,’ and as a refuge for the unlettered. You are My servant and My messenger; I have named you al-Mutawakkil. You are neither coarse nor harsh, nor do you raise your voice in the market-places. You do not repay evil with evil; rather, you repay evil with good, and you pardon and forgive. I shall not take him (in death) until I straighten by him the crooked religion, so that through him I will open blind eyes, deaf ears, and sealed hearts =

(1) The Gh. manuscript reads: "yuʿdhar" (“is excused”).

وقوله: "حتى ينقطع به العذر وتثبت به الحجة" مطابقٌ لقوله تعالى: ﴿رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ﴾ [النساء: ١٦٥]. وقوله: ﴿وَالْمُرْسَلَاتِ عُرْفًا﴾ -إلى قوله- ﴿فَالْمُلْقِيَاتِ ذِكْرًا (٥) عُذْرًا أَوْ نُذْرًا﴾ [المرسلات: ١ - ٦]. وقوله: ﴿وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ﴾ [القصص: ٤٧]. وقوله: ﴿أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَى طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِينَ (١٥٦) أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى مِنْهُمْ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ﴾ [الأنعام: ١٥٦، ١٥٧]. فالحجة إنما قامت على الخلق بالرسل، وبهم انقطعت المعذرة، فلا يمكن من بلغتْه دعوتُهم وخالَفَها أنْ يعتذر (١) إلى الله يوم القيامة؛ إذْ ليس له عذر يُقْبَل منه. وهذه البشارة مطابقة لما في "صحيح البخاري" أنه قيل لعبد الله بن عَمْرو: أخبِرْنا ببعض صفات رسول الله ﷺ في التوراة، فقال: "إنه لموصوفٌ في التوراةِ ببعضِ صفتِه في القرآنِ: ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا﴾، وحِرْزًا للأمّيِّيْن، أنت عَبْدِي ورَسُولي سَمَّيْتك المتوكِّلَ، ليس بِفظٍّ ولا غليظٍ ولا سَخَّابٍ بِالأسوَاقِ، ولا يَجْزِي بالسيِّئةِ السَّيئةَ ولكن يَجْزِي بالسيِّئةِ الحَسَنَةَ ويَعْفُو ويَغْفِرُ، ولَنْ أَقْبضَهُ حتى أُقِيْمَ بهِ المِلَّةَ العَوجَاءَ، فأفتحُ به أَعْيُنًا عُمْيًا، وآذانًا صُمًّا، وقُلوبًا غُلْفًا = بأن

(١) في "غ": "يعذر".