Hidāyat al-ḤayārāIbn al-Qayyim

and between Him and idols (1).

Or a religion whose edifice is built upon the worship of crucifixes and painted icons affixed to ceilings and walls—whose doctrine alleges that the Lord of all worlds (2) stepped down from the Throne of His Majesty to lodge in a woman’s womb, remaining there for a stretch of time amid menstrual blood, in the darkness of the entrails beneath the meeting of the thighs (3); then emerged as a nursing infant, growing little by little, crying, eating, drinking, urinating, sleeping, and playing with other children. He was then placed in a schoolroom among Jewish boys to learn whatever human beings are expected to learn.

All this—after his foreskin had been removed at circumcision—yet the Jews kept driving him out, hounding him from place to place (4) until they seized him and subjected him to every sort of humiliation and degradation: they fashioned a crown of thorns—the vilest of crowns—and set it upon his head, mounted him on a reed that had neither bridle nor rein, then led him to the cross-beam, striking him and spitting in his face, while hemming him in from behind, before, and on both sides. Next they placed him upon that contraption that makes hearts and bodies alike shudder; then his hands and feet (5) were bound with ropes, mingled with (6) those nails that splinter

(1) In manuscript B the reading is “al-adyan” (the religions). (2) Manuscript G has: “wa-anna rabbaka rabb …” (and that your Lord is the Lord …). Manuscripts J and B add: “subhanahu wa-tanazzahat sifatuhu ʿamma qila wa-mā yuqālu min jamīʿ al-shahādāt” (Exalted is He; His attributes are transcendent beyond all past and future statements and every testimony). (3) al-aʿkān is the plural of ʿakna, also pluralized as ʿukan; an ʿakna is a fold in the abdomen caused by corpulence. (4) Manuscript G reads “yushaddidūnahu” (they make it stricter). (5) Manuscripts B, J, and S read “maʿa ar-rajulān” (with the two men), whereas manuscript G has “maʿa ar-rijāl” (with the men). (6) Manuscripts B, J, and S read “khālaṭahumā” (he mixed/associated with the two of them).
وبينه وبين الأوثان (١). أو دينٍ أُسِّس بنيانُه على عبادة الصُّلْبان والصُّوَر المدهونة في الشُقُوفِ والحيطان، وأنَّ ربَّ العالمين (٢) نزل عن كرسى عظمته فالتَحَمَ بِبَطْنِ أنثى، وأقام هناك مدةً من الزمان، بين دم الطَّمْث في ظلمات الأحشاء تحت ملتقى الأعكان (٣)، ثم خرج صَبيًّا رضيعًا، يشبُّ شيئًا فشيئًا، ويبكي ويأكل ويشرب، ويبول وينام، ويَتقلَّب مع الصبيان، ثم أُوْدع في المكتب بين صبيان اليهود يتعلَّم ما ينبغي للإِنسان. هذا؛ وقد قُطِعَتْ منه القُلْفَةُ حين الختان، ثم جعل اليهودُ يطردونه ويشرِّدونه (٤) من مكانٍ إلى مكان، ثم قبضوا عليه وأحَلُّوه أصناف الذلِّ والهَوَان، فعقدوا على رأسه من الشوك تاجًا من أقبح التيجان، وأركبوه قصبةً ليس لها لِجَامٌ ولا عِنَانٌ، ثم ساقوه إلى خشبة الصَّلْب مصفوعًا مبصوقًا في وجهه، وهم خَلْفَه وأمامَه وعن شمائله وعن الأيمان، ثم أركبوه ذلك المركب الذي تقشعرُّ منه القلوب مع الأبدان، ثم شُدَّت بالحبال يَداهُ والرِّجْلان (٥)، ثم خالطها (٦) تلك المسامير التي تكسر
(١) في "ب": "الأديان". (٢) في "غ": "وأن ربك رب .. ". وفي "ج، ب" زيادة: "ﷻ وتنزهت صفاته عما قيل وما يقال من جميع الشهادات". (٣) الأعْكان جمع عكنة، وتجمع أيضًا على "عُكَن". والعكنة: الطيُّ في البطن من السِّمَن. (٤) في "غ": "يشددونه". (٥) في "ب، ج، ص": "مع الرجلان". وفي "غ": "مع الرجال". (٦) في "ب، ج، ص": "خالطهما".

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