Hidāyat al-ḤayārāIbn al-Qayyim

and He made its people the witnesses over mankind (1) on the Day when every witness will be brought forth, for He had singled them out with rectitude in word and deed, in guidance, intention, and creed; by the pre-eternal decree they were the most entitled to that rank and the most worthy of it. He said:
“Strive for Allah with the striving due to Him. He has chosen you and has laid no hardship upon you in religion—the creed of your father Abraham. He named you Muslims earlier and in this revelation as well, so that the Messenger may be a witness over you and you may be witnesses over the people. Therefore, establish the prayer, give the alms-due, and hold fast to Allah; He is your Patron—how excellent a Patron and how excellent a Helper!” (Q 22:78)

He—glorified be He—also ruled that it is the finest of all religions; none can issue a judgment better than His, and no statement is truer than His. He said:
“Who is better in religion than one who submits his whole being to Allah, does good, and follows the creed of Abraham, ever-upright? And Allah took Abraham as an intimate friend.” (Q 4:125)

How, then, could anyone possessing the slightest sound reason fail to distinguish between a religion whose foundation is laid and whose structure is raised upon worshiping the All-Merciful, doing what He loves and approves of with sincerity both in private and in public, dealing with His creation according to the justice and beneficence He has commanded, and preferring (2) obedience to Him over obedience to Satan (3),

and a religion whose edifice is set up on the edge of a crumbling precipice that collapses with its adherent (4) into the Fire—a system founded on the worship of fire and on forging a partnership between the All-Merciful and Satan,

(1) Omitted in manuscript J. (2) Manuscripts G, J, and B read: "wa-ithar" (and preference). (3) Manuscript G reads: "al-sultan" (the ruler). (4) Manuscript J reads: "bi-ashabihi" (with his companions).
وجعل أهلَه همُ الشهداءُ على النَّاس (١) يومَ يقومُ الأشهاد، لِمَا فضَّلهم به من الإصابة في القول والعمل والهَدْي والنيَّة والاعتقادِ، إذْ كانوا أحقَّ بذلك وأهلَه في سابق التقدير، فقال: ﴿وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ﴾ [الحج: ٧٨]. وحَكَمَ -سبحانه- بأنَّه أحسنُ الأديانِ، ولا أحسنَ من حُكْمهِ ولا أصدقَ منه قِيلًا، فقال: ﴿وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ [النساء: ١٢٥]. وكيف لا يميِّز مَنْ له أدنى عقلٍ يرجع إليه بين دينٍ قام أساسُه وارتفع بناؤه على عبادةِ الرحمن، والعملِ بما يحبُّه ويرضاه مع الإخلاص في السِّر والإعلان، ومعاملةِ خلقه بما أَمَرَ به من العَدْلِ والإحسانِ، مع إيثارِ (٢) طاعتهِ على طاعةِ الشيطان (٣). وبين دينٍ أُسِّس بُنيانُهُ على شَفَا جُرُفٍ هارٍ فانهار بصاحبه (٤) في النَّار؛ أُسِّس على عبادة النِّيران، وعَقْدِ الشَّرِكَةِ بين الرَّحمنِ والشَّيطان،
(١) ساقط من "ج". (٢) في "غ، ج، ب": "وإيثار". (٣) في "غ": "السلطان". (٤) في "ج": "بأصحابه".

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