Hidāyat al-ḤayārāIbn al-Qayyim

and those who differ about it are surely in doubt; they possess no certain knowledge of it, but only follow conjecture, and for a surety they did not kill him (157). On the contrary, God raised him up to Himself, and God is Almighty, All-Wise. (158) [Qur’an 4:156-158]

Exegetes have disagreed over the meaning of His words, “but it was made to appear to them.” One view holds that the matter was made to appear to the actual crucifiers: the likeness of Jesus was cast upon another person, and they crucified that likeness instead. Another view (1) is that the confusion befell the Christians—that is, the affair became ambiguous to them, and they had no knowledge that he had neither been killed nor crucified. When his enemies claimed they had done so, and this coincided with his being raised from the earth, the doubt settled in their minds. The Christians then accepted the claim of crucifixion, and thus the full disgrace befell them. In any case, the Messiah—may God’s blessings and peace be upon him—was most certainly neither killed nor crucified; of that there is absolutely no doubt.

After his ascension, the disciples spread throughout the lands, holding fast to his religion and his way. They called the nations to God’s oneness and His religion, and to belief in His servant, His Messenger, and His Messiah. Many people embraced that faith—some openly and renowned, others secretly and concealed. Meanwhile the enemies of God—the Jews—were exceedingly harsh (2) and injurious toward his companions and followers. The disciples and other followers of the Messiah suffered grievously at the hands of both the Jews and the Romans: killings, torture, displacement, imprisonment, and more. In the time of the Messiah the Jews lived under Roman sovereignty—the Romans were their rulers. The king’s deputy in Jerusalem wrote to the monarch, informing him about the Messiah and his disciples and about the many wonders he performed—curing the born-blind and the leper, and bringing the dead to life. The king inclined to believe in him and to adopt his religion, but his courtiers would not follow him. He subsequently died, and another king succeeded him, who was harsh toward

(1) The words enclosed in parentheses are absent from manuscript S. (2) Manuscripts G and S read: al-shurur wa-l-shidda (evils and hardships).
مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا (١٥٧) بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا﴾ [النساء: ١٥٦ - ١٥٨]. وقد اخْتُلِف في معنى قوله: ﴿وَلَكِنْ شُبِّهَ لَهُمْ﴾. (فقيل: المعنى ولكن شُبِّه للذين صلبوه بأن ألقي شبهه على غيره فَصَلَبوا الشَّبَهَ. وقيل: المعنى) (١) ولكن شُبِّه للنَّصارى، أي: حصلت لهم الشبهة في أمره، وليس لهم علم بأنّه ما قُتِل وما صُلِبَ، ولكن لما قال أعداؤه: إنهم قتلوه وصلبوه واتَّفق رَفْعُه من الأرض وقعتِ الشبهةُ في أمره، وصدَّقهم النصارى في صلبه لِتَتِمَّ الشَّناعةُ عليهم، وكيف ما كان فالمسيح -صلوات الله وسلامه عليه- لم يُقْتَل ولم يُصْلب يقينًا لا شكَّ فيه. ثم تفرَّق الحَوَارِيُّون في البلاد -بعد رَفْعِه- على دينه ومنهاجه يَدْعُون الأمم إلى توحيد الله ودينه، والإيمان بعبده ورسوله ومسيحه، فدخل كثير من الناس في دينه ما بين ظَاهرٍ مشهور ومختفٍ مَسْتورٍ، وأعداءُ الله -اليهود- في غاية الشدة (٢) والأذى لأصحابه وأتباعه، ولَقِيَ تلاميذ المسيح وأتباعُه من اليهود ومن الروم شِدَّةً شديدةً؛ من قَتْلٍ وعذابٍ، وتشريد وحبس، وغير ذلك، وكان اليهود في زمن المسيح في ذمَّة الروم، وكانوا ملوكًا عليهم، وكَتَب نائبُ الملِكِ ببيت المقدس إلى الملك يُعْلِمُه بأمر المسيح وتلاميذه، وما يفعل من العجائب الكثيرة من إبراء الأكْمَهِ والأَبْرَصِ وإحياء الموتى، فهمَّ أنْ يُؤْمِنَ به ويَتَّبِعَ دينه فلم يُتَابِعْهُ أصحابه، ثم هلك ووَلِيَ بعده ملكٌ آخر، فكان شديدًا على
(١) ما بين القوسين ساقط من "ص". (٢) في "غ، ص": "الشرور والشدة".

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