Hidāyat al-ḤayārāIbn al-Qayyim

and what brings it happiness, nor its deficiency and what makes it wretched.

As for the Christians: you have already seen what they managed to perceive of their object of worship and how they described Him; what they said about their Prophet, and how they never grasped his true nature whatsoever. They attributed to God the gravest flaws and shortcomings, and they ascribed to His servant and messenger that which is his in no respect. In reality, they knew neither God nor His Messenger. The resurrection they acknowledge they failed to comprehend in its essence(1), and they did not believe in what the messengers taught about its reality—for in their view there is no eating or drinking in Paradise, no spouses there, and no wide-eyed maidens with whom men may delight as they delighted in worldly life. They likewise remained ignorant of the true nature of their own souls and of what brings those souls joy or misery. Whoever is ignorant of this is even more likely to be ignorant of every other reality: they have not known their own selves, nor their Originator(2) and Creator, nor the one whom Allah made a means to their felicity and success; nor have they understood the created order—that every existing being, whether articulate or mute, human, jinn, or angel, is needy, owned, and fashioned. Everyone in the heavens and on earth is His slave and His possession; each one is created, made, sustained, utterly poor from every angle. Whoever does not know this has understood(3) nothing.

As for the Jews, Allah has related to you the ignorance, obtuseness(4), and misguidance of their forefathers—an account that points to further layers(5) of darkness upon darkness of sheer ignorance. It is enough to mention their worship of the calf that their own hands had fashioned out of gold,

(1) Manuscripts Ṣ and Gh read: “yadhkuru” (they mention). (2) Manuscripts B and J read: “li-naziriha” (for its observer). (3) Manuscript D reads: “yakun” (it is). (4) Manuscript J reads: “‘adawatihim” (their enmity); B and Ṣ have: “‘ibadatihim” (their worship). (5) Manuscript J reads: “rawahu” (he/it transmitted it).
تَسْعَدُ به ونَقْصَها وما تَشْقى به. وأما النَّصارى: فقد عَرَفْتَ ما الذي أدركوه من مَعْبُودِهم وما وَصَفُوه به، وما الذي قَالُوه في نبيِّهِم، وكيف لم يُدْرِكوا حقيقتَهُ البتَّة، ووَصَفُوا اللهَ بما هو مِنْ أعظمِ العيوبِ والنَّقائصِ، ووصفوا عَبْدَهُ ورسولَه بما ليس له بوجهٍ من الوجوه، وما عرفوا اللهَ ولا رسولَه. والمعادُ الذي أقرُّوا به لم يُدْرِكُوا (١) حَقِيْقَتَهُ، ولم يؤمنوا بما جاءتْ به الرسل من حقيقتِهِ، إذْ لا أكْلَ عندهمِ في الجنة ولا شُرْبَ، ولا زوجةَ هناك، ولا حورَ عينٍ يلذُّ بهن الرجال كَلذَّاتهم في الدنيا، ولا عرفوا حقيقةَ أنفسِهِم وما تسعد به وتشقى. ومن لم يعرف ذلك فهو أجْدَرُ أن لا يعرف حقيقة شيءٍ كما ينبغي البته، فلا لأنْفُسِهِم عَرَفُوا، ولا لِفَاطِرهَا (٢) وبارِئها، ولا لمن جعلَهُ الله سببًا في فَلاحِها وسعادتها، ولا للموجوداتِ وأنها جميعها فقيرةٌ مربوبة مصنوعةٌ -ناطقها وصامتها آدميها وجنيها وملكها- فكلُّ مَنْ في السموات والأرض عَبْدُه ومُلْكُه، وهو مخلوقٌ مصنوعٌ مربوبٌ، فقيرٌ من كلِّ وَجْهٍ. ومن لم يعرفْ هذا لم يعرف (٣) شيئًا. وأمَّا اليهودُ؛ فقد حكى الله لك عن جَهْل أَسْلافِهم وغَبَاوَتهم (٤) وضَلالِهم ما يدلُّ على ما وراءه (٥) من ظُلُماتِ الجهلِ التي بعضُهِا فوقَ بعضٍ. ويكفي في ذلك عبادتُهم العِجْلَ الذي صَنَعَتْهُ أيديهم من ذهَبٍ،
(١) في "ص، غ": "يذكروا". (٢) في "ب، ج": "لناظرها". (٣) في "د": "يكن". (٤) في "ج": "عداوتهم"، وفي "ب، ص": "عبادتهم". (٥) في "ج": "رواه".

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