Hidāyat al-ḤayārāIbn al-Qayyim

in his face, and a public announcer proclaims, “This is the penalty for the man who will not build his brother’s house.” (1)

It was not enough for them to accuse him falsely; they also subjected him to disgrace, forced him to utter lies, spat in his face, and reproached him for a fault brought about by someone else, just as it is said:

A crime dragged on by the fools of a clan—
while on the blameless the punishment fell. (2)

Should anyone whose own law and religion are like this not feel ashamed to mock the Muslims?!

Section

It should not be thought unlikely that the nation upon whom wrath descended could agree upon impossibilities and unite in various forms of disbelief and misguidance. When sovereignty is stripped from a people because another power overwhelms them and seizes their lands, the facts of their former history are effaced, the landmarks and relics of their religion are erased, and it becomes impossible to discern the sound path once followed by their earliest forebears. The fall of a state comes only through successive raids, the devastation, burning, and depopulation of its territories; these calamities continue to assail it until the traces of its religions are transformed, the foundations of its law wither, and the pillars of its faith dissolve. The more ancient the nation, and the more numerous the successive powers that subjugate and humiliate it, the greater its share of religious effacement. And these

(1) Deuteronomy 25:7–10. See also: Samaual, Badhl al-Majhud fi Ifham al-Yahud, pp. 179–181. (2) The line is by Abu al-Tayyib al-Mutanabbi; Diwan, p. 954: “How many a crime the fools committed whose punishment fell upon the whole tribe.” The same verse is likewise quoted by Samaual ibn Yahya al-Maghribi in the passage just mentioned, p. 181. (3) Variant readings: ms. G has tatatabaʿ; ms. B reads shayaʿ al-imarat.
في وجهه ويُنَادى عليه: هذا جزاء من لا يبني بيت أخيه (١). فلم يَكْفِهم أن كذبوا عليه حتى أقاموه مقام الخزي وألزموه بالكذب والبصاق في وجهه والعتاب على ذَنْبٍ جرَّه غيره، كما قيل: وَجُرْمٍ جَرَّهُ سُفَهَاءُ قَوْمٍ … وحَلَّ بِغَيْرِ جَارِمِهِ العَذَابُ (٢) أفَلَا يستحي من تعيير المسلمين مَنْ هذا شَرْعُه ودِيْنُه؟!. فصل ولا يستبعد اصطلاح الأمة الغضبيَّة على المُحَال واتِّفاقُهم على أنواع من الكفر والضلال، فإنَّ الدولة إذا انقرضت عن أمة باستيلاء غيرها عليها، وأَخْذِ بلادها: انطمستْ حقائقُ سالفِ أخبارِها، ودَرَسَتْ معالِمُ دينها وآثارها، وتعذَّر الوقوف على الصواب الذي كان عليه أوَّلُوها وأسْلَافُها، لأنَّ زوال الدولة عن الأمة إنما يكون بتتابعِ (٣) الغارات، وخراب البلاد وإحراقِها وجلاءِ أهلها عنها، فلا تزال هذه البلايا متتابعةً عليها إلى أن تستحيلَ رسومُ دياناتها، وتضمحلَّ أصولُ شرعها، وتتلاشى قواعدُ دِيْنها. وكلَّما كانت الأمة أقْدَمَ واختلفتْ عليها الدول المُتَناوِلَةُ لها بالإذلال والصَّغَار كان حظُّها من اندراس دينها أَوْفَرَ. وهذه
(١) سفر التثنية: (٢٥/ ٧ - ١٠). وانظر: "بذل المجهود في إفحام اليهود" للسموأل ص (١٧٩ - ١٨١). (٢) البيت لأبي الطيب المتنبي، الديوان ص (٩٥٤) يقول: كم جرم جناه السفهاء فعمَّ عقابُه القبيلة كلها. والبيت استشهد هنا به أيضًا السموأل بن يحيى المغربي في الموضع السابق، ص (١٨١). (٣) في "غ": "تتتابع" وفي "ب": "شايع الامارات".

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