Hidāyat al-ḤayārāIbn al-Qayyim

But if you say instead that all of this took place while Allah knew of it, witnessed it, and was fully aware of it, then one of two possibilities remains: either He was able to change it, restrain the man, and prevent him, or He was not.

If He was not able, you have attributed to Him the most dreadful impotence (1), something utterly incompatible with Lordship. And if He was able, yet He still honors him, grants him victory, supports him, raises him high, exalts his word, answers his prayers, enables him to overcome his enemies, and displays through his hands more than a thousand kinds of miracles and extraordinary signs—no one sets out to harm him without being subdued, and he never supplicates without being answered—then this would be the grossest injustice and folly, unbefitting even the least rational person, let alone the Lord of earth and heaven. How much more so when He actually testifies on his behalf by allowing him to persist in his claim, by supporting him, and by speaking through him—while, according to you, such testimony would amount to false witness and lies! (2)

When he heard this he said, “Allah forbid that He would do such a thing for a lying impostor. Rather, he is a truthful prophet; whoever follows him prospers and attains happiness.”

I said, “Then why do you not enter his religion?”

He replied, “He was only sent to the unlettered people who had no scripture, whereas we possess a scripture that we follow.”

I said to him, “You are defeated on every count, for it is known to both elite and commoners alike that he proclaimed himself the Messenger of Allah to all creation, that whoever does not follow him is an unbeliever bound for Hellfire, and that he fought the Jews and the Christians even though they are People of the Scripture. Once his prophethood has been established, it becomes obligatory…"

(1) In manuscript G, the reading is aqbah (“more repugnant”). (2) In manuscript G, the reading is shahida (“testified”).
وإن قلتم: بل كان ذلك كلُّه بعلمه ومشاهدته واطِّلاعه عليه، فلا يخلو إمَّا أن يكون قادرًا على تغييره والأخذ على يديه ومنعه من ذلك، أو لا: فإن لم يكن قادرًا فقد نسبتموه إلى أفجع (١) العجز المنافي للربوبية، وإن كان قادرًا وهو مع ذلك يعزُّه وينصره ويؤيِّده ويُعْلِيه ويُعْلي كلمته ويجيب دعاءَه ويمكِّنه من أعدائه ويُظْهِر على يديه من أنواع المعجزات والكرامات ما يزيد على الألف، ولا يقصده أحد بسوءٍ إلا أظْفَرَه به ولا يدعوه بدعوة إلا استجابها له، فهذا من أعظم الظلم والسَّفَه الذي لا يليق نسبته إلى آحاد العقلاء فضلًا عن ربّ الأرض والسماء، فكيف وهو يشهد (٢) له بإقراره على دعوته وبتأييده وبكلامه وهذه عندكم شهادة زور وكذب! فلما سمع ذلك قال: معاذ الله أن يفعل الله هذا بكاذبٍ مفترٍ، بل هو نبيٌّ صادق، مَنِ اتَّبعه أفْلحَ وسَعِد. قلت: فمالك لا تدخل في دينه؟ قال: إنما بعث إلى الأميين الذين لا كتاب لهم، وأما نحن فعندنا كتاب نتَّبعه. قلت له: غُلِبْتَ كل الغَلَب، فإنه قد علم الخاصُّ والعام أنّه أخبر أنَّه رسول الله إلى جميع الخلق، وأنّ من لم يتَّبِعْه فهو كافرٌ من أهل الجحيم، وقاتلَ اليهودَ والنصارى وهم أهلُ كتاب، وإذا صحَّتْ رسالته وَجَبَ
(١) في "غ": "أقبح". (٢) في "غ": "شهد".

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