Hidāyat al-ḤayārāIbn al-Qayyim

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As for the fifth issue, the questioner says: “You have charged the two great nations just mentioned with preferring disbelief to faith for the motive you set out; yet Ibn Salam and his companions would be even more entitled to that motive, for they are exceedingly few while their opponents are beyond count.”

The answer has several facets:

First, we have already shown that the vast majority of those two nations did believe in him and attest to his truth. In former times they filled the earth: Greater Syria, Egypt and the regions adjoining and connected to them, the Peninsula, Mosul and its districts, most of the Maghreb (1), and many parts of the East were all Christian lands—yet all of them have now become Muslim. Thus the number from those two nations who held back from believing in him is minuscule compared with those who believed and confirmed him. As for the idol-worshippers, they all embraced Islam save those who dwell in the world’s remotest fringes, where the call has not yet reached. The Zoroastrian nation, equal to the other two in numbers, power, and strength (2), likewise entered his religion; those who remained, like you, live on under humiliation and the jizyah.

Second, we have clarified that the motive that drove them to unbelief was not confined to worldly gain and leadership—although these were among their motives. Some were driven by that, others by envy, others by arrogance, and others by

(1) Manuscripts Gh and Sad read: “al-Arab” (the Arabs). (2) Manuscript Dal reads: “wa ʿadad kathir” (and a large number).
فصل وأما المسألة الخامسة فهي قول السائل: إنكم نسبتم الأمتين العظيمتين المذكورتين إلى اختيار الكفر على الإيمان للغرض المذكور؛ فابن سلام وأصحابُه أولى بذلك الغرض، لأنهم قليلون جدًّا، وأضداده كثيرون لا يحصيهم عدد. والجواب من وجوه: (أحدها) أنا قد بينَّا أنَّ جمهور هاتين الأمتين المذكورتين آمن به وصدَّقه، وقد كانوا مِلْءَ الأرض، وهذه الشامُ ومصرُ وما جاورهما واتصل بهما من أعمالهما، والجزيرةُ والمَوْصِلُ وأعمالهما، وأكثر بلاد المغرب (١)، وكثيرٌ من بلاد المشرق، كانوا كلُّهم نصارى، فأصبحت هذه البلاد كلها مسلمين، فالمتخلِّف من هاتين الأمتين عن الإيمان به أقل القليل بالإضافة إلى مَنْ آمن به وصدَّقه. وهؤلاء عبَّاد الأوثان كلُّهم أطبقوا على الإسلام إلا من كان منهم في أطراف الأرض بحيث لم تصل إليه الدعوة، (وهذه أمة المجوس توازي هاتين الأمتين كثرةً وشوكةً وعددًا) (٢)، دخلوا في دينه وبقي من بقي منهم كما بقيتم أنتم تحت الذلة والجزية. (الثاني) أنا قد بينا أنَّ الغرض الحامل لهم على الكفر ليس هو مجرَّدَ المأكَلَةِ والرياسة فقط وإن كان من جملة الأغراض؛ بل منهم مَنْ حَمَلَه ذلك، ومنهم من حمله الحَسَدُ، ومنهم من حمله الكِبْر، ومنهم من حمله
(١) في "غ، ص": "العرب". (٢) في "د": "وعدد كثير".

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