ar- Raqâ’iq - The Heart Softening Narrations

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“O Christ-Worshippers!”:
A Qasidah Which Refutes Christianity


Ibn al-Qayyim al-Jauziyyah was a prominent Muslim jurist during Islam's Golden Age. Apart from his jurisdistic prowess, he was also competent in composing qasidah (Arabic poetry). Among his more famous works was the qasidah entitled A'obbad al-Maseeh Fi Naqd al-Nasraniyyah (O Christ-Worshippers! In Refuting Christianity). This qasidah is well-known in the Muslim world and has even been turned into a song. The following is the English translation of the poetry which is immediately accompanied by the Arabic original.

O Christ-worshippers! We want an answer to our question [from your wise ones],

If the Lord was murdered by some people’s act, what kind of god is this?

We wonder! Was He pleased by what they did Him?
If yes, blessed be they, they achieved His pleasure,
But if He was discontented, this means their power has subjugated Him!

Was the whole entity left without a Sustainer, so who answered the prayers?
Were the heavens vacated, when He laid under the ground somewhere?

Were all the worlds left without a God, to manage while His hands were nailed?
Why did not the angels help Him, when they heard him while he wailed?

How could the rods stand to bear the True Lord when He was fastened,

How could the irons reached Him and [had] His body pinned?
How could His enemies’ hands reach Him and slap His rear,
And was Christ revived by himself, or the Reviver was another god?

What a sight it was, a grave that enclosed a god,


What is more weird is the belly that had confined Him!

He stayed there for nine months in utter darkness, fed by blood!

Then he got out of the womb as a small baby,
weak and gasping to be breast-fed!
He ate and drank, and did what that naturally resulted,1
Is this [what you call] a god?

High Exalted be Allah above the lies of Christians,
All of them will be held accountable for their libels!
O Cross-worshippers! For what reason is this exalted
and blame [is cast upon those] who reject it?
Is it not logical to break and burn it, along with the one who innovated it?2

Since the Lord was crucified on it, and his hands were fastened to it?
That is really a cursed cross to carry,
So discard it, do not kiss it!3
The Lord was abused on it, and you adore it?
So [it is clear that] you are one of His enemies!
If you extol it because it carried the Lord of the Worlds,
Why don’t you prostrate yourself and worship graves,
Since the grave contained your god in it?
So Christ-worshipper, open your eyes,
This is what the matter is all about.4

Arabic:

أعباد المسيح لنا سؤال … نريد جوابه ممن وعاه
إذا مات الإله بصنع قوم … أماتوه فما هذا الإله
وهل أرضاه ما نالوه منه … فبشراهم إذاً نالوا رضاه
وإن سخط الذي فعلوه فيه … فقوّتهم إذاً أوهت قِواه
وهل بقي الوجود بلا إله … سميع يستجيب لمن دعاه
وهل خلتِ الطباق السبع لما … ثوى تحت التراب وقد علاه
وهل خلت العوالم من إلهٍ … يدبرها وقد سُمرَت يداه
وكيف تخلت الأملاك عنه … بنصرهم وقد سمعوا بكاه
وكيف أطاقت الخشبات حمل الإله … الحق شد على قفاه
وكيف دنا الحديد إليه حتى … يخالطه ويلحقه أذاه
وكيف تمكنت أيدي عداه … وطالت حيث قد صفعوا قفاه
وهل عاد المسيح إلى حياة … أم المحيي له ربّ سواه
ويا عجباً لقبر ضم رباً … وأعْجَبَ منه بطن قد حواه
أقام هناك تسعا من شهور … لدى الظلمات من حيضٍ غِذَاه
وشق الفرج مولودا صغيرا … ضعيفا فاتحا للثدى فاه
ويأكل ثم يشرب ثم يأتي … بلازم ذاك هل هذا إله
تعالى الله عن إفك النصارى … سيسأل كلهم عما افتراه
أعباد الصليب لأي معنى … يعظّم أو يقبّح من رماه
وهل تقضى العقول بغير كسر … وإحراق له ولمن بغاه
إذا ركَبَ الإله عليه كرها … وقد شدت لتسمير يداه
فذاك المركب الملعون حقا … فدسه لا تبسه إذا تراه
يهان عليه رب الخلق طرّا … وتعبده فإنك من عداه
فإن عظّمته من أجل أن قد … حوى رب العباد وقد علاه
وقد فقد الصليب فإن رأينا … له شكلا تذكرنا سناه
فهلا للقبور سجدت طُرّا … لضم القبر ربَّك في حشاه
فيا عبد المسيح أفق فهذا … بدايته وهذا منتهاه

1. Urination and defecation [back]
2. Paul of Tarsus, founder of Trinitarian faith [back]
3. i.e., don't glorify it [back]
4. i.e., since someone who is a Christian abhors the idea of worshipping a grave, how is it possible for them to worship the cross? [back]

Source

Ibn al-Jazari (rahimahullaah) said:

“The transmission of Qur’aan by reliance upon memorisation (of by heart) and not upon script in the mus-haf and in books - this is from the most noble of characteristics given to this Ummah by Allaah Ta’aala.”

He also said,

“Allaah ta’aala has informed us that the Qur’aan does not need to be confined - in preserving it - to a page that can be washed with water. Instead it is read in all states as has been narrated in the description of this Ummah “Their scriptures are in their hearts” - and this is different to the people of the Book who do not memorise it except in (referring to) the Books, they do not read it except by looking at it and it is never off by heart.

Anas ibn Malik, on his deathbed, prayed to Allah, (Subhanahu wa ta’ala),

“O Allah, protect from a night whose morning brings a journey to hell fire.”

Abdul-Qaadir al-Julanee said:

Has there ever been one who was a Walee of Allaah who was upon other than the aqeedah of Ahmad ibn Hanbal?

It has been related in an authentic Hadith that is agreed upon (in Al-Bukhari and Muslim), on the authority of `Ubadah bin As-Samit who said that the Messenger of Allah said,

«مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُاللهِ وَرَسُولُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَأَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ، أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَل»

Whoever testifies that there is no deity worthy of worship except Allah alone, Who has no partners, and that Muhammad is His servant and Messenger, and that `Isa was Allah's servant and Messenger, and His Word that He cast upon Maryam, and a spirit from Him, and that Paradise and Hell are both real, then Allah will admit him into Paradise regardless of whatever he did.

Imam Ahmad recorded that Abu Sa`id said that the Messenger of Allah said,

«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ، يُجَاءُ بِالْمَوْتِ كَأَنَّهُ كَبْشٌ أَمْلَحُ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ هَلْ تَعْرِفُونَ هَذَا، قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ:نَعَمْ هَذَا الْمَوْتُ قَالَ: فَيُقَالُ: يَاأَهْلَ النَّارِ، هَلْ تَعْرِفُونَ هَذَا؟ قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ: نَعَمْ هَذَا الْمَوْتُ قَالَ: فَيُؤْمَرُ بِهِ فَيُذْبَحُ، قَالَ: وَيُقَالُ: يَا أَهْلَ الْجَنَّةِ، خُلُودٌ وَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ، خُلُودٌ وَلَا مَوْت»

When the people of Paradise enter Paradise and the people of the Hellfire enter the Hellfire, death will be brought in the form of a handsome ram and it will be placed between Paradise and the Hellfire. Then, it will be said, "O people of Paradise, do you know what this is?'' Then, they will turn their gazes and look, and they will say, "Yes, this is death.'' Then, it will be said, "O people of the Hellfire, do you know what this is?'' Then, they will turn their gazes and look, and they will say, "Yes, this is death.'' Then, the order will be given for it to be slaughtered and it will be said, "O people of Paradise, eternity and no more death, O people of Hellfire, eternity and no more death.''

Then the Messenger of Allah recited the Ayah,

﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِىَ الاٌّمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لاَ يُؤْمِنُونَ ﴾

And warn them of the Day of grief and regret, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.

Then, the Messenger of Allah made a gesture with his hand and said,

«أَهْلُ الدُّنْيَا فِي غَفْلَةِ الدُّنْيَا»

"The people of this life are in the state of heedlessness of this life."

Thus recorded Imam Ahmad and it was also recorded by Al-Bukhari and Muslim in their Sahihs with wording similar to this.

It is reported from `Abdullah bin Mas`ud that he mentioned a story in which he said,

"There is not a soul except that it will see a residence in Paradise and a residence in the Hellfire, and this will be the Day of distress. So the people of the Hellfire will see the residence that Allah prepared for them if they had believed. Then, it will be said to them, `If you had believed and worked righteous deeds, you would have had this, which you see in Paradise.' Then, they will be overcome with distress and grief. Likewise, the people of Paradise will see the residence that is in the Hellfire and it will be said to them, `If Allah had not bestowed His favor upon you (this would have been your place).' ''

Once, they came to Abu ad-Darda' while he was in the mosque, saying to him: "O Abu ad-Darda'! Your house has been burned down!" He replied: "By Allah, it has not been burned down." They said: "It has been burned down!" He replied: "By Allah, it has not been burned down." They went to see that the fire had consumed everything in the area, and had stopped right at Abu ad-Darda''s house, and he did not even get up to go see for himself. They came back and asked him: "What drove you to insist that it had not been burned down?" He replied: "The Messenger of Allah had taught me some words that, if I say them, I will not be stricken with any harm," - he is secure! - "'O Allah, I seek refuge with You from sadness and grief, and I seek refuge with You from inability and laziness, and I seek refuge with You from cowardliness and stinginess, and I seek refuge with You from being overpowered by debts and men,' so, I made this supplication."

In regards to this same supplication, Abu Umamah narrated: "I was sitting in the mosque, when the Messenger of Allah asked me: "What is wrong, Abu Umamah?" I replied: "I am in distress because of a debt that I owe." The Prophet then told me: "Supplicate with these words ('O Allah, I seek refuge with You from sadness and grief...')." So, I supplicated with these words, and Allah removed my distress, and paid off my debt."

Abu Zur’ah ar-Raazee (died 264A.H.) said:

"My ears have never heard anything of knowledge except that it has rested upon my heart (i.e. I have memorised it). Whilst I would walk through the market of Baghdad, I could hear the sound of female singers from the rooms, so I would put my fingers in my ears (to block out the sound) out of fear that it may rest upon my heart (i.e. I may end up memorising the words)"

[al-Hifth – Ahammiyyatuhu, ‘Ajaa.ibuhu, Tareeqatuhu, Asbaabuhu – Page 19 Taareekh Baghdaad – Volume 15, Page 333]

Ibn Hazam al-Andalusee (rahima-hullaah) mentions:

"The most noble branches of knowledge are those which bring you close to the Creator and help you to be pleasing to Him."

[al-Akhlaaq was-Siyar - Ibn Hazam al-Andalusee]

The Messenger of Allâh (saw) said:

"A prophet will come and with him will be two men, and (another) prophet will come and with him will be three men, and more and less than that. It will be said to him: "Did you convey (the message) to your nation?" he will reply: "Yes" then his nation will be called, and it will be said to them: "Was the message conveyed to you?" and they will reply: "No". So it will be said (to that prophet) "Who will testify for you?" He will reply, "Muhammad (saw) and his nation".

So the nation of Muhammad(saw) will be called and it will be said to them: "Were you informed of this?" and they will reply: "Yes". So it will be asked: "How did you come to know about that?" and they will reply: "Our Prophet (saw) informed us that the messengers (before him) had conveyed the message, and we believe him".

He (Abû Sa'eed) said: "So that is what Allâh (the Most High) means when He says in the Qur’ân: "..and thus We have made you a just nation that you be witnesses over mankind, and the Messenger be a witness over you..." (2:143)

[Ibn Mâjah, Ahmad, and al Bukhârî]

Reported by 'Abdullah ibn Shaddâd, who said:

"I heard the sobbing of 'Umar from the last rows while he was reciting the verse from the Qur’ân: "I only complain of my grief and sorrow to Allâh". (12:86)

[al Bukhârî, al Bayhaqi (2/251), Sahîh]

On the authority of Hâni, the freed slave of 'Uthman, who said

"When ‘Uthmân ibn 'Affan stood at a grave he wouls weep until his beard was wet. So it was said to him: "Indeed you make mention of Paradise and Hellfire and you do not weep, and you are weeping at this?".

He replied, "Indeed the Messenger of Allâh (saw) said, "Verily the grave is the first abode of the Hereafter, if one is saved from it then what follows is made easier for him. And if one is not saved from it, then what follows is more severe". He also (saw) said, "I have never seen a sight more horrid than the grave""

[at-Tirmidhî -ghareeb, Ibn Mâjah]

Ibn Qayyim said:

Looking is like a glass of wine, and love is the intoxication that results from that. The drunkenness of love is worse than the drunkenness caused by wine, for the drunkenness caused by wine will pass, but the drunkenness of love rarely passes until one is in the throes of death.

[Rawdhatul Muhibbin]

Ibn Jama'ah said:

"So, it is upon the student of knowledge to abandon socialization, as abandoning it is from the most important things that the student of knowledge must do - let alone with members of the opposite gender - especially with those who spend most of their time in play, and spend little of their time in thought, as the nature of individuals can rob you.

The harms of socialization include the passing of life without any benefit, as well as the decline of wealth and religious practice, if this socialization were to occur with the wrong people.

The student of knowledge should not mix except with either those who he can benefit, or can benefit from. And if he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it. There is a phrase that is constantly on the tongues of the Fuqaha': 'Repelling something is easier than removing it.'

So, if he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying, rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress."

['Tadhkirat as-Sami' wal-Mutakallim'; p. 83]

The Messenger of Allaah said:

"Whoever controls his anger at the time when he has the means to act upon it, Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hur al-’Iyn whoever he wants."

[Reported by Abu Dawud, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518]

It is established from Ibn Mas'ood that he said:

"Indeed you have matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you see the innovations then stick to the original guidance."

Shaykh Abdul-Qaadir al-Jilani said warning against Shirk and Bidah:

"You are in fact in the house of a King (Allah) whose command is far-reaching, whose power is immense, whose army is vast, whose will is effective, whose authority is irresistible, whose kingdom is everlasting, whose sovereignty is enduring, whose knowledge is precise, whose wisdom is profound and whose judgment is just. Not an atom's weight on earth or in heaven eludes Him, nor does the wrong of the wrong-doer escape His notice. You are the biggest wrong-doer and the worst offender, because you have set up a partner to Him (Almighty and Glorious is He) by your self-willed behavior in dealing with yourself and His creation. Allah (Exalted is He) has said:

Ascribe no partners to Allah; ascribing partners to Him is a tremendous wrong. (31:13)

He also says (Exalted is He):

Allah does not forgive that any partner be ascribed to Him; less than that He forgives to whom He will. (4:116)

Be very wary of associating anything with Allah; do not come anywhere near it. Avoid it in all your behavior, both active and passive, by night and day, in private and in public. Beware of disobedience altogether, in your limbs and organs as well as in your heart. Abandon all sin, both outwardly and inwardly. Do not run away from Him (Almighty and Glorious is He), for He will overtake you. Do not quarrel with Him over His decision; He will demolish you. Do not question the wisdom of His judgment; He will put you to shame. Do not treat Him negligently; He will bring you to your senses and put you to the test. Do not start innovations in His house; He will destroy you. Do not speak of His religion to suit your own whim; He will ruin you and darken your heart, rob you of your faith and understanding, and make you subject to your devil, your lower self, your passions and desires, your family, your neighbors, your companions, your friends and all the rest of His creatures, even your domestic scorpions, snakes, jinn and other vermin. Thus He will upset your life in this world and prolong your punishment in the hereafter."

[Futuh al-Ghaib, 23rd discourse]

AlKhatîb al-Baghdâdî - Rahimahullâh- said:

“I advise you - O seeker of knowledge - to make the intention pure and sincere and strive to make the soul act upon what this knowledge demands. Since knowledge is a tree and actions are its fruits and the one who does not act upon his knowledge is not counted as being a Scholar. It has been said: Knowledge is the father and actions are the offspring. Indeed, knowledge comes with actions; and riwayah (narrating) comes with a dirâyah (investigating).

So do not feel satisfied with action as long as you are lacking in knowledge; and do not feel satisfied with knowledge when you falling short in action. Rather, combine them both - even if your share of the two is small. There is nothing worse than a Scholar whose knowledge the people abandon, due to the corruption of his ways, nor an ignorant person whose ignorance the people accept, because they look at his worship. So a little knowledge, along with a little action, will more likely save you in the end - when grants His Mercy bounteously and completely. However, as regards laziness, love of ease and leisure, preferring lowliness and repose, leaning towards relaxation - then the results of these traits are blameworthy and hateful.

And knowledge leads to action, just as action leads to being saved. So if the action is lesser than the knowledge, then knowledge is a burden upon the Scholar and we seek Allah’s protection from knowledge which becomes a burden and produces lowliness, becoming a yoke on the neck of its owner."

Iqtidâ’ ul ’Ilmil ’Aml (pp. 1316) of al Khatîb alBaghdâdî

Imam an-Nawawi said:

"And I remained for two years without my side touching the ground."

Allaah’s Messenger, SallAllaahu ‘alayhi wa Sallam, said to some of his companions one day:

“Who in your view is the most surprising from the creation in belief?”

They said, “The Angels.”

He said,

“Why should they not believe when they are near their Lord, Azza Wa Jall?”

They said, “Then the Prophets.”

He said,

“Why should they not believe when revelation comes to them?”

They said, “Then us.”

He said,

“Why should you not believe when I am present amongst you?”

He then said,

“Indeed for me, the most surprising of the creation in belief are people who appear after you who find pages with writing in them, believing in what they find (written) in them (the pages).”

Number 3215 of Shaikh al-Albaanee’s, as-Silsilah as-Saheehaah.

In another wording,

“A people who come after you, books will reach them between two slates, they believe and act in what is contained in them, they have a greater reward than you.”

Number 3310 of Shaikh al-Albaanee’s, as-Silsilah as-Saheehaah.