Hidāyat al-ḤayārāIbn al-Qayyim

First, the donkey is one of the dullest creatures; it is the very animal people cite when they wish to describe stupidity (1).

Second, were it carrying anything other than scrolls—food, fodder, or water—it would at least feel some awareness of the load, whereas books mean nothing to it (2).

Third, the Israelites were made to bear the Torah; they did not shoulder it of their own volition. Compelled to carry it, they derived no honor or benefit from it whatsoever.

Fourth, because they bore it under coercion, they felt no satisfaction with it and never embraced it willingly, even though they knew (3) they could not dispense with it, and that had they accepted it by choice the final success, in this world and the next, would have been theirs.

Fifth, the Torah itself contains all that secures their worldly and eternal welfare and happiness, yet they turned away from what would have brought them prosperity to pursue its very opposite—a mark of the highest ignorance, obtuseness, and lack of discernment.

Their ignorance and feeble understanding also appear in their demand to exchange manna and quail—among the finest, most wholesome foods—for herbs, cucumbers, garlic, lentils, and onions. Anyone content to swap such nourishment for those blessings will readily trade faith for disbelief, guidance for misguidance, divine pleasure for wrath, and mercy for punishment. Such is the condition of one who knows neither his Lord, nor His Book, nor His Messenger, nor even his own soul.

(1) Manuscript “G” has: “al-bilad” (the land). (2) The words within the parentheses are absent from manuscripts G and S. (3) Omitted in manuscript G.
(منها) أنَّ الحمار من أبْلَدِ الحيوانات التي يُضْرَبُ بها المَثلُ في البلادة (١). (و (منها) أنَّه لو حمل غير الأسفار من طعام أو علف أو ماء لكان له به شعورٌ بخلاف الأسفار) (٢). و (منها) أنَّهم حُمِّلوها، لا أنهم حَمَلُوها طوعًا واختيارًا، بل كانوا كالمكلَّفين لما حملوه لم يرفعوا به رأسًا. و (منها) أنهم حيث حملوها تكليفًا وقهرًا لم يَرْضَوا بها، ولم يحملوها رضًا واختيارًا، وقد علموا (٣) أنهم لابُدَّ لهم منها، وأنهم إنْ حملوها اختيارًا كانت لهم العاقبة في الدنيا والآخرة. و (منها) أنها مشتملةٌ على مصالحِ معاشِهم ومعادهم وسعادتهم في الدنيا والآخرة، فإعراضُهم عن التزام ما فيه سعادتُهم وفلاحُهم إلى ضدِّه، من غايةِ الجهل والغَبَاوة وعدمِ الَفِطَانة. ومِنْ جهلهم وقِفة معرفتهم: أنهم طلبوا، عِوَضَ المنِّ والسَّلوى -اللذين هما منْ أطيب الأطعمة وأنفعها وأوفقها للغذاء الصالح- البَقْلَ والقِثَّاءَ والثُّومَ والعَدَس والبَصَلَ، ومَنْ رضي باستبدال هذه الأغذية عوضًا عن المنِّ والسلوى لم يكثر عليه أن يستبدلَ الكُفْرَ بالإيمانِ، والضلالةَ بالهدى، والغضبَ بالرِّضى، والعقوبةَ بالرحمة. وهذه حالُ مَنْ لم يعرف ربَّه ولا كتابه ولا رسولَه ولا نَفْسَه.
(١) في "غ": "البلاد". (٢) ما بين القوسين ساقط من "غ، ص". (٣) ساقط من "غ".

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