Hidāyat al-Ḥayārā - Ibn al-Qayyim - (الكتاب/323)

Hidāyat al-ḤayārāIbn al-Qayyim

The Prophet—may blessings and peace be upon him—relayed from his Lord, in a sound ḥadīth, that He said: “The son of Adam reviles Me, though he has no right to do so; and the son of Adam denies Me, though he has no right to do so. His reviling Me is his saying, ‘God has taken a child,’ whereas I am the One, the Self-Sufficient, who neither begets nor is begotten, and none is comparable to Me. His denial of Me is his saying, ‘He will not resurrect me as He created me the first time,’ yet the first act of creation is no easier for Me than bringing him back.” (1)

Even if the people of pure monotheism were to commit every sin, perpetrate every disgraceful deed, and engage in every act of disobedience, their offenses would not weigh the weight of a dust-mote beside this tremendous disbelief in the Lord of all realms—their abuse of Him with such insults and the monstrous assertions they make about Him.

So what do these people imagine the Lord of the worlds will do to them when they meet Him “on the Day when faces will turn bright and faces will turn dark” (Āl ʿImrān 3:106)?

On that Day the Messiah will be asked before all witnesses, while they listen: “Jesus son of Mary, did you say to the people, ‘Take me and my mother as two deities apart from God’?” He will reply, repudiating them and disavowing their claim:

“Glory be to You! It is not for me to say what I have no right to say. Had I said it, You would surely have known it. You know what is within my soul, and I do not know what is within Yours. Truly, You alone are the Knower of the unseen. I said to them only what You commanded me: ‘Worship God, my Lord and your Lord.’ I was a witness over them for as long as I remained among them; but when You took me, You Yourself became the Watcher over them, and You are Witness over all things.” (al-Māʾidah 5:116–117)

Section

Such, then, is the cornerstone of their religion and the foundation upon which it stands. As for its derivatives and legal ordinances, they contradict the Messiah in every one of them—most of which they themselves attest and acknowledge. Yet

= Reported from Umar ibn al-Khattab. Shaykh al-Islam Ibn Taymiyyah cites it in al-Jawab al-Sahih and elsewhere with a variant wording, without indicating his source. (1) A comparable wording is recorded by al-Bukhari in his Tafsir of Surah al-Ikhlas, 8/739.

وقد أخبر النبيُّ ﷺ عن ربِّه في الحديث الصحيح أنه قال: "شَتَمَنِي ابنُ آدمَ ولم يَكُنْ له ذلك، وكذَّبنَي ابنُ آدمَ ولم يكُنْ له ذلك، أمَّا شَتْمُه إيَّايَ فقوْلُه: اتَّخذَ اللهُ وَلَدًا، وأنا الأحَدُ الصَّمَدُ الذي لم يُوْلَدْ ولمِ يَكُنْ له كُفُوًا أحدٌ، وأمَّا تَكْذِيْبُه إيَّايَ فقولُه: لن يُعِيْدَنِي كما بَدَأنِي، ولَيْسَ أوَّلُ الخَلْقِ بأَهْوَنَ عليَّ من إعَادَتِهِ" (١). فلو أتى الموحِّدون بكل ذنب، وفَعَلُوا كلَّ قبيحٍ وارتكَبُوا كلَّ معصيةٍ ما بلغتْ مِثْقَالَ ذَرَّةٍ في جَنْبِ هذا الكُفْرِ العظيمِ بربِّ العَالمِيْنَ، ومَسَبَّتِهِ هذا السّبَّ، وقَوْلِ العَظَائِم فيه. فما ظنُّ هذه الطائفة بربِّ العالمِيْنَ أن يفعلَه بهم إذا لَقُوه ﴿يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ﴾ [آل عمران: ١٠٦]. ويسألُ المسيحَ على رؤوس الأشْهَادِ وهم يسمعون: ﴿يَاعِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ﴾ فيقول المسيح مكذِّبًا لهم ومتبرئًا منهم: ﴿سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ (١١٦) مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾ [المائدة: ١١٦ - ١١٧]. فصل فهذا أَصْلُ ديِنهِم وأساسُهُ الذي قام عليه، وأما فُروعُه وشرائعه فهم مخالفونَ للمسيح في جميعها، وأكثر ذلك بشهادتهم وإقرارهم، ولكن

= عن عمر بن الخطاب ﵁ وذكره شيخ الإسلام ابن تيمية في "الجواب الصحيح" وغيره بلفظ آخر دون عزو. (١) أخرجه البخاري بنحوه في التفسير، سورة الإخلاص: (٨/ ٧٣٩).