In Search of the True Religion: Monk Jurjī and Muslim Jurists Debating Faith and Practice 9781463243951

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In Search of the True Religion

Texts from Christian Late Antiquity

69 Series Editor George Anton Kiraz

TeCLA (Texts from Christian Late Antiquity) is a series presenting ancient Christian texts both in their original languages and with accompanying contemporary English translations.

In Search of the True Religion

Monk Jurjī and Muslim Jurists Debating Faith and Practice

By

Ayman S. Ibrahim Clint Hackenburg

gp 2022

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2022 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. ‫ܒ‬

1

2022

ISBN 978-1-4632-4394-4

ISSN 1935-6846

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available at the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS Table of Contents ......................................................................... v Acknowledgments ...................................................................... vii Introduction ................................................................................. 1 Jurjī the Monk and the Muslim Jurists in the Emir’s Courts ........................................................................... 1 The Monk in the Emir’s Majlis: Purpose of the Genre .......... 7 Jurjī’s Debate: Structure, Topics, and Manuscripts ............ 32 A Chronological List of the Consulted Manuscripts ........... 38 The Critical Apparatus of Our Edition ............................... 40 Text and Translation .................................................................. 43 The Dispute of Jurjī the Monk ........................................... 44 [Section One: Comparing the Messages and Personalities of Christ and Muḥammad] ............... 44 [Part 1: The Monk Jurjī] ............................................... 44 [Part 2: Monastic Living] .............................................. 50 [Part 3: Safety] .............................................................. 56 [Part 4: Christ’s Apostles] ............................................. 64 [Part 5: The Corruption (taḥrīf) of the Gospel]............. 86 [Part 6: Allahu Akbar] .................................................. 94 [Part 7: The Straight Path (al-Ṣirāṭ al-Mustaqīm) ........ 102 [Part 8: Christ’s Divinity] ............................................ 114 [Part 9: Christ’s Incarnation] ...................................... 122 [Section Two: The Beliefs of Christianity] .................. 134 [Part 10: The Testimony of the Qurʾān to Christians] ........................................................... 134 [Part 11: On the Dual Nature of Christ] ..................... 144 [Part 12: Worshipping the Incarnated God] ............... 154 [Part 13: Christ is the Son of God] ............................. 162 v

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[Part 14: The Passion of Christ] .................................. 166 [Part 15: The Necessity of the Incarnation and Suffering] ............................................................ 176 [Part 16: The Justice of Christ and His Victory] ........ 194 [Part 17: Veneration of the Cross] .............................. 206 [Section Three: An Examination of the Four Major Religions] .................................................. 220 [Part 18: The Signs of the True Religion] ................... 220 [Part 19: Sabaeans] ..................................................... 230 [Part 20: Jews] ............................................................ 236 [Part 21: The Superiority of Christian Law] ............... 248 [Part 22: The Four Scriptures] .................................... 270 [Part 23: An Examination of the True Religion] ........ 288 [Part 24: Baptism and Circumcision].......................... 298 [Part 25: The Sword and Miracles] ............................. 308 [Part 26: The Hajj] ...................................................... 318 [Part 27: Departure] ................................................... 328 Bibliography ............................................................................. 337

ACKNOWLEDGMENTS We are grateful for the support and resources we received from the Jenkins Center for the Christian Understanding of Islam at The Southern Baptist Theological Seminary, Louisville, Kentucky. In a true fulfilment of its vision and mission, the Center encouraged this project from the beginning, particularly providing financial resources when needed. Thanks in particular to two staff members of the Center: Samuel Naaman and Torey Teer. They both worked diligently and skillfully to support the project in different stages. We are also thankful for the wonderful team at Gorgias Press. Thanks to George Kiraz who believed in this project from the earliest discussions. Thanks also to Melonie Schmierer-Lee who served the project throughout its many stages with attentiveness and professionalism. To all, shukran, alf shukr.

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INTRODUCTION JURJĪ THE MONK AND THE MUSLIM JURISTS IN THE

EMIR’S COURTS

In 1216, a group of monks from the monastery of Mār Simʿān alBaḥarī reportedly visited Aleppo to discuss matters concerning their monastery with al-Malik al-Ẓāhir Ghāzī ibn Yūsuf ibn Ayyūb (r. 1186–1218), the governor of Aleppo and son of famous anti-crusader Ṣalāḥ al-Dīn (d. 1193). While the superior of the monastery discussed practical matters with the governor, a venerable monk named Jurjī began discussing monastic life with al-Malik al-Mushammar, the emir and younger brother of the governor. 1 Subsequently, the emir became intrigued by the For primary sources on Ghāzī ibn Yūsuf, see Shams al-Dīn al-Dhahabī, Taʾrīkh al-Islām, ed. ʿUmar ʿAbd al-Salām Tadmurī (52 vols.; Beirut: Dār al-kitāb al-ʿarabī, 1413/1993), 44:158; Ibn al-Athīr, al-Kāmil fī al-tārīkh, ed. ʿUmar ʿAbd al-Salām Tadmurī (10 vols.; Beirut: Dār al-kitāb alʿarabī, 1417/1997), 9:477ff., 10:53ff., and 10:296ff.; Ibn Khallikān, Wafayāt al-aʿyān, ed. Iḥsān ʿAbbās (7 vols.; Beirut: Dār ṣādir, 1900– 1994), 4:6ff.; Yūsuf ibn Taghrībirdī, al-Nujūm al-zāhira fī mulūk Miṣr wal-Qāhira (16 vols.; Cairo: Dār al-kutub, 1348/1929), 6:62ff.; Ibn alʿImād, Shadharāt al-dhahab fī akhbār man dhahab, ed. Maḥmūd alArnāʾūṭ and ʿAbd al-Qādir al-Arnāʾūṭ (11 vols.; Damascus: Dār Ibn Kathīr, 1406/1986), 7:102, 294, 437. On al-Mushammar, see ʿIzz al-Dīn ibn Shaddād, al-aʿlāq al-khaṭīra fī dhikr umarāʾ al-Shām wa-l-Jazīra, ed. Yaḥyā Zakariyyā ʿAbbāra (3 vols.; Damascus: Wazārat al-thaqāfa alSūriyya, 1991), 1:187ff.; also Ibn Khallikān, Wafayāt, 7:205. For Ṣalāḥ 1

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monk’s lifestyle and beliefs. Over the course of the next two days, the monk continued to cordially discuss and debate a variety of religious matters with the governor, the emir, and several Muslim fuqahāʾ (jurists). This particular genre of religious encounter has been identified by Sidney Griffith as the “monk in the emir’s majlis,” 2 where majlis (pl. majālis) is a caliphal court. Griffith describes these majālis (courts) in the following manner: A prominent institution in the intellectual life of the early Islamic community was the majlis, a salon-like session in a caliph’s or an emir’s court, in which scholars were often summoned for debate (jadal) and disputation (munāẓarah) about the important religious issues of the day. Over the course of al-Dīn and his sons, see Shams al-Dīn al-Dhahabī, Siyar aʿlām al-nubalāʾ, ed. Shuʿayb al-Arnāʾūṭ et al. (25 vols.; Beirut: Muʾassasat al-risāla, 1405/1985), 21:278ff.; Dhahabī, Taʾrīkh, 39:13ff. and 40:8ff.; Ibn ʿAsākir, Taʾrīkh Dimashq, ed. ʿAmr ibn Gharāma al-ʿUmrawī et al. (80 vols.; Beirut: Dār al-fikr, 1415/1995), 23:284, 74:216; also Kamāl alDīn ibn al-ʿAdīm, Zubdat al-ḥalab fī tārīkh Ḥalab (Beirut: Dār al-kutub al-ʿilmiyya, 1417/1996), 365ff.. For secondary studies on Ṣalāḥ al-Dīn and his historical context, see Geneviève Chauvel, Saladin rassembleur de l’Islam (Paris: Librairie générale française, 1991); Malcolm Cameron Lyons and D. E. P. Jackson, Saladin: The Politics of the Holy War (Cambridge: Cambridge University Press, 1982); Steven Runciman, A History of the Crusades (3 vols.; Cambridge: Cambridge University Press, 1951– 1954); Khayr al-Dīn al-Ziriklī, al-Aʿlām (8 vols.; Beirut: Dār al-ʿilm li-lmalāyīn, 2002; reprint), 8:220–221; also the classic study by Stanley Lane-Poole, Saladin and the Fall of the Kingdom of Jerusalem (London: G. P. Putnam’s Son, 1898). 2 See Sidney Griffith, “The Monk in the Emir’s Majlis,” in The Majlis: Interreligious Encounters in Medieval Islam, ed. Hava Lazarus Yafeh et al. (Wiesbaden: Harrassowitz, 1999), 13–65; David Bertaina, Christian and Muslim Dialogues: The Religious Uses of a Literary Form in the Early Islamic Middle East (Piscataway: Gorgias Press, 2011); Josef van Ess, “Disputationspraxis in der islamischen Theologie: Eine vorläufige Skizze,” Revue des Études Islamiques 44 (1976): 23–60.

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time a somewhat elaborate protocol developed for the conduct of these majālis, governing not only the etiquette to be observed, but even dictating the procedures to be followed in unfolding the topics of the discussion. Certain caliphs became famous as hosts for these affairs, not least because they invited into their majālis not only ‘orthodox’ theologians and philosophers, but dissidents and non-Muslims as well, such as Jews and Christians. 3

In the context of the early thirteenth century, Jurjī was far from the first Christian monk to enter a Muslim official’s majlis and discuss theological issues. In fact, Jurjī’s account seems to build upon several centuries of Syriac and Arabic apologetic and polemical material that had been written in the same form and disseminated by various Christians living under Islamic rule. A brief introduction to these majlis texts is necessary in order to situate Jurjī’s text in its broader literary context. Perhaps the earliest of the reported majlis disputes is the brief Syriac account of an alleged discussion between John Sedra (d. 648), the West Syriac patriarch of Antioch, and the emir ʿUmayr ibn Saʿd al-Anṣārī, the military governor of Homs (r. 641–644). According to the text, the encounter took place in the spring of 644. 4 Michael Penn argues that the text recounting the encounter was composed in the late seventh or early eighth century; however, this dating is not universally accepted. 5 Next Griffith, “The Monk in the Emir’s Majlis,” 13. Sidney H. Griffith, The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam (Princeton: Princeton University Press, 2008), 35ff. 5 See Michael Penn, “John and the Emir: A New Introduction, Edition and Translation,” Le Muséon 121 (2008): 65, 76–77; Barbara Roggema, “The Disputation of John and the Emir,” in CMR I (Leiden: Brill, 2009), 782–785. It is worth noting that Sidney Griffith, unlike Penn, places the composition of the text in the first third of the seventh century. See Griffith, The Church in the Shadow of the Mosque, 36. Additionally, there is some disagreement concerning the identity of the interlocutors of this debate. See Samir K. Samir, “Qui est l’interlocuteur musulman du patri3 4

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is an apparent discussion, also written in Syriac, of a debate between an anonymous Muslim notable in the retinue of the Umayyad emir Maslama (d. 738) and an anonymous monk from the monastery of Bēt Hālē. David Taylor dates this debate to the late eighth or early ninth century. 6 The third reported majlis debate is perhaps the most famous and most thoroughly studied. It is the reported debate between Timothy I (r. 780–823), the Patriarch of the Church of the East, and the ʿAbbāsid Caliph al-Mahdī (r. 775–785) which took place in ca. 782/3. 7 Unlike the other texts, Timothy’s debate has surarche syrien Jean III (631–648),” in IV Symposium Syriacum, 1984: Literary Genres in Syriac Literature, ed. Hendrik Jan Willem Drijvers (Rome: Pont. Institutum Studiorum Orientalum, 1987), 396–400. 6 See David Taylor, “The Disputation between a Muslim and a Monk of Bēt Ḥālē: Syriac Text and Annotated English Translation,” in Christsein in der islamischen Welt: Festschrift für Martin Tamcke zum 60. Geburtstag, ed. Sidney Griffith and Sven Grebenstein (Wiesbaden: Harrassowitz, 2015), 200. Barbara Roggema, “The Disputation between a Monk of Bēt Ḥālē and an Arab notable,” in CMR I (Leiden: Brill, 2009), 268–273. Sidney Griffith places the composition of the text in the first third of the eighth century and suggests the encounter may have taken place in the monastery of Dayr Mār ʿAbdā near Kūfa and Ḥīra in Iraq. Griffith, The Church in the Shadow of the Mosque, 37. 7 For the most recent editions of this text, see Martin Heimgartner, ed. and trans., Timotheos I., Ostsyrischer Patriarch: Disputation mit dem Kalifen al-Mahdī: Textedition (CSCO 631/632, Syr. 244/245) (Leuven: Peeters, 2011); Samir K. Samir and Wafik Nasry, eds. and trans., The Patriarch and the Caliph: An Eighth-Century Dialogue between Timothy I and al-Mahdī (Provo: Brigham Young University Press, 2018). For an extensive analysis of Timothy and his debate, see Hans Putman, L’Église et l’islam sous Timothée I (780–823): étude sur l’église nestorienne au temps des premiers ʿAbbasides: avec nouvelle édition et traduction du dialogue entre Timothée et al-Mahdi (Beyrouth: Dar el-Machreq éditeurs, 1975); also the recent study by Brent Neely, “The Patriarch and the Insider Movement: Debating Timothy I, Muhammad, and the Qurʾan,” in Muslim Conversions to Christ: A Critique of Insider Movements in Islamic Contexts, ed. Ayman S. Ibrahim and Ant Greenham (New York: Peter Lang,

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vived in both Syriac and Arabic renditions. 8 The fourth majlis text represents another high-profile encounter: A debate reportedly took place in 829 between Theodore Abū Qurrah (d. ca. 830), the Chalcedonian bishop of Ḥarrān, and the Caliph alMaʾmūn (d. 833). 9 Around the same time, a fifth dispute purportedly occurred in Jerusalem—sometime between 815 and 2018), 3–80. For an overview of Timothy’s life and works, see Vittorio Berti, Vita e studi di Timoteo I (Paris: Association pour l’avancement des études iraniennes, 2009). 8 For an analysis of Timothy’s debate, particularly with respect to Muḥammad’s prophethood, see Neely, “The Patriarch and the Insider Movement,” 3ff. 9 See Wafik Nasry, Abū Qurrah wa-l-Maʾmūn: al-Mujādalah (Beirut: CEDRAC, 2010); Wafik Nasry, The Caliph and the Bishop: A 9th Century Muslim-Christian Debate: Al-Maʾmūn and Abū Qurrah (Beirut: CEDRAC, 2008); David Bertaina, “An Arabic Account of Theodore Abu Qurrah in Debate at the Court of Caliph al-Maʾmun: Study in Early Christian and Muslim Literary Dialogues” (PhD diss., Catholic University of America, 2007). For an overview of the life and works of Theodore, see John C. Lamoreaux, trans., Theodore Abū Qurrah (Provo: Brigham Young University Press, 2005). For the historical background of al-Maʾmūn (r. 813–833), see Ayman S. Ibrahim, Conversion to Islam: Competing Themes in Early Islamic Historiography (New York: Oxford University Press, 2021), chs. 3–4; also the important Arabic studies Aḥmad Farīd Rifāʿī, ʿAṣr al-Maʾmūn (2 vols.; Cairo: Maktabat dār al-kutub al-miṣriyya, 1346/1927); Muḥammad al-Khuḍarī, al-Dawla al-ʿAbbāsiyya, ed. Muḥammad al-ʿUthmānī (Beirut: Dār al-qalam, 1406/1986 [1938]), 236ff.; ʿAbd al-ʿAzīz al-Dūrī, al-ʿAṣr al-ʿAbbāsī al-awwal: Dirāsa fī altārīkh al-siyāsī wa-l-idārī wa-l-mālī (Beirut: Dār al-ṭalīʿa li-l-ṭibāʿa wa-lnashr, 1997 [1945]); Amjad al-Fāʿūrī, Dīwān al-maẓālim fī al-ʿaṣr alʿAbbāsī (Amman: Dār Khālid al-Liḥyānī, 2016). See also John A. Nawas, al-Maʾmūn, the Inquisition, and the Quest for Caliphal Authority (Atlanta: Lockwood Press, 2015); also Nawas, ed., ʿAbbāsid Studies II: Occasional Papers of the School of ʿAbbāsid Studies (Leuven: Peeters, 2010); Michael Cooperson, al-Maʾmūn, Makers of the Muslim World (Oxford: Oneworld, 2005); also Josef van Ess, Theology and Society in the Second and Third Centuries of the Hijra: A History of Religious Thought in Early Islam, trans. John O’Kane (5 vols.; Leiden: Brill, 2017), 3:483ff.

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840—in which another Chalcedonian monk, Abraham of Tiberias (d. ninth century), debated the Muslim emir ʿAbd al-Raḥmān al-Hāshimī (fl. first quarter of the ninth century). 10 A sixth example of the majlis texts comes from the eleventh century. This majlis dispute was recorded by one of the most prolific and seminal Christian authors of the eleventh century: the East Syrian Metropolitan of Nisibis, Elias bar Shināyā (d. 1046). Elias of Nisibis reportedly debated Abū al-Qāsim al-Ḥusayn ibn ʿAlī alMaghribī (d. 1027), the vizier of the Marwānid ruler Nasṛ alDawla ibn Aḥmad in Mayyāfāriqīn. 11 For this dispute, see Giacinto B. Marcuzzo, Dialogo con l’Emiro Abd alRahman al-Hashimi: Un dialogo islamo-cristiano ambientato a Gerusalemme agli inizi del IX secolo (Bologna: Gruppo di Ricerca Arabo-Cristiana, 2018); Giacinto B. Marcuzzo, Le dialogue d’Abraham de Tibériade avec ʿAbd al-Raḥmān al-Hāšimī à Jérusalem vers 820 (Rome: Pontificia Universitas Lateranensis, 1986); Davide Righi, “The Dialog Attributed to Abraham of Tiberias: New Research of His Historical Environment,” Parole de l’Orient 34 (2009): 35–49; Krisztina Szilágyi, “The Disputation of the Monk Abraham of Tiberias,” in The Orthodox Church in the Arab World, 700–1700: An Anthology of Sources, ed. Samuel Noble and Alexander Treiger (DeKalb: Northern Illinois University Press, 2014), 90– 111; Karl Vollers, “Das Religionsgespräch von Jerusalem um 800 AD,” Zeitschrift für Kirchengeschichte 29 (1908): 29–71, 197–221; N. A. Newman, The Early Christian-Muslim Dialogue: A Collection of Documents from the First Three Islamic Centuries (632–900 A.D.): Translations with Commentary (Hatfield: Interdisciplinary Biblical Research Institute, 1993), 269–353. Newman’s English translation is of Voller’s German one. 11 See Nikolai N. Seleznyov, ed. and trans., Kitāb al-Majālis li-Mār Iliyyā Muṭrān Nuṣaybīn wa-Risālatuhu ilā l-Wazīr al-Kāmil Abī l-Qāsim alḤusayn ibn ʿAlī al-Maghribī (Moscow: Grifon, 2017/8). Seleznyov argues convincingly that, after an initial encounter with the vizier, Elias responded to the vizier’s questions in a letter, and that over time Elias transformed, polished, and edited this letter into a coherent series of seven debates called the Book of Sessions (Kitāb al-Majālis). See Nikolai Seleznyov, “Seven Sessions or Just a Letter? Observations on the Structure of the Disputations between Elias, Metropolitan of Nisibis, and the Vizier Abū l-Qāsim al-Maghribī,” Scrinium 14, no. 1 (2018): 434–445. 10

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This list of the six surviving monk-in-the-emir’s-majlis disputes demonstrates the importance of Jurjī’s text, which serves as one more representation of a genre of Christian literature which had established itself as a cherished and longstanding form of Christian apologetic and anti-Islamic polemic. By the time of Jurjī, this genre had been used among Christians living under Islamic rule for over five hundred years. In order to appreciate Jurjī’s text and understand it in its literary and historical contexts, we will compare and contrast major features of the seven majlis texts. This will be followed by a discussion of the structure and topics of Jurjī’s debate and an examination of the manuscripts which were used to establish our critical edition of the Arabic text as well as the modern English translation. While Jurjī’s text should be appreciated in light of its conversation with earlier texts within a unique Christian literary genre, it also holds a superior position among them as it represents a remarkable culmination of developments in defending and articulating Christian doctrines. It is our contention that, among the various extant majlis texts, Jurjī’s stands as a marvelous example in its eloquence, articulation, and comprehensiveness.

THE MONK IN THE EMIR’S MAJLIS: PURPOSE OF THE GENRE

Although these debates may have taken place, the surviving texts that describe them should not be viewed as literal recreations of the encounters. Rather, the texts seem to represent experiences and challenges faced by Christians living under Muslim rule. In particular, the texts describe the difficulty which Christians faced when attempting to discuss Islamic theology, See also the important work on Elias by Michael F. Kuhn, “Defending Divine Unity in the Muslim Milieu: The Trinitarian and Christological Formulations of Abū al-Faraj ʿAbd Allāh Ibn al-Ṭayyib and Iliyyā of Nisibis” (PhD diss., Middlesex University, 2016), 184ff.; also Michael F. Kuhn, God Is One: A Christian Defence of Divine Unity in the Muslim Golden Age (UK: Langham Creative Projects, 2019), chs. 6–7.

INTRODUCTION

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This list of the six surviving monk-in-the-emir’s-majlis disputes demonstrates the importance of Jurjī’s text, which serves as one more representation of a genre of Christian literature which had established itself as a cherished and longstanding form of Christian apologetic and anti-Islamic polemic. By the time of Jurjī, this genre had been used among Christians living under Islamic rule for over five hundred years. In order to appreciate Jurjī’s text and understand it in its literary and historical contexts, we will compare and contrast major features of the seven majlis texts. This will be followed by a discussion of the structure and topics of Jurjī’s debate and an examination of the manuscripts which were used to establish our critical edition of the Arabic text as well as the modern English translation. While Jurjī’s text should be appreciated in light of its conversation with earlier texts within a unique Christian literary genre, it also holds a superior position among them as it represents a remarkable culmination of developments in defending and articulating Christian doctrines. It is our contention that, among the various extant majlis texts, Jurjī’s stands as a marvelous example in its eloquence, articulation, and comprehensiveness.

THE MONK IN THE EMIR’S MAJLIS: PURPOSE OF THE GENRE

Although these debates may have taken place, the surviving texts that describe them should not be viewed as literal recreations of the encounters. Rather, the texts seem to represent experiences and challenges faced by Christians living under Muslim rule. In particular, the texts describe the difficulty which Christians faced when attempting to discuss Islamic theology, See also the important work on Elias by Michael F. Kuhn, “Defending Divine Unity in the Muslim Milieu: The Trinitarian and Christological Formulations of Abū al-Faraj ʿAbd Allāh Ibn al-Ṭayyib and Iliyyā of Nisibis” (PhD diss., Middlesex University, 2016), 184ff.; also Michael F. Kuhn, God Is One: A Christian Defence of Divine Unity in the Muslim Golden Age (UK: Langham Creative Projects, 2019), chs. 6–7.

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the preservation and inimitability of the Qur’ān, and the legitimacy of Muḥammad’s prophethood. In his description of the encounter between the Patriarch John and ʿUmayr ibn Saʿd al-Anṣārī, Griffith writes, It is an apologetic text, intended for circulation in the Syriacspeaking, Christian community. In its narrative the reader is invited to participate imaginatively with the narrator in a scenario into which a Christian has been brought to give an account of himself and his ways of faith, both to himself and to an inquisitive, domineering Muslim, in a context that mirrors with some verisimilitude the very religiously challenging milieu in which he, the reader, actually lives. 12

In many ways, Griffith’s words are indicative and applicable to the entire genre of the monk in the emir’s majlis. In agreement with Griffith, Michael Penn states, “Like most disputation texts, John and the Emir is not so much an attempt at objective historiography as an act of apologetics, polemics, and selfrepresentation.” 13 The disputation texts incorporate a calculated type of self-representation in which the Christian community is conspicuously dignified, emphatically besting their Muslim opponents theologically, intellectually, and morally at every turn. Expectedly, the popularity of these texts pervaded the entire Christian community living under Muslim rule. The style and arguments of these works effectively lent themselves to the intelligentsia and laity alike. At times, these texts expound the nuances of Christian theology with a notable sophistication which sounds rather pedantic to many readers; however, at other times, these works resort to lengthy, captivating parables which are relatable to a much broader audience.

Griffith, The Church in the Shadow of the Mosque, 77. Michael P. Penn, When Christians First Met Muslims: A Sourcebook of the Earliest Syriac Writings on Islam (Oakland: University of California Press, 2015), 201.

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The five most prominent Arabic examples of the genre—the texts of Timothy, Abraham, Theodore, Elias, and Jurjī—contain a significant number of commonalities. Judging by the extensive number of surviving manuscripts, these texts appear to have been literary favorites in the Christian communities. Jurjī’s debate text is a prime example. There are well over fifty surviving manuscripts of the debate, which can be traced back as early as the fourteenth century and as late as the twentieth century. Christians appear to have circulated and cherished these debate texts. These texts demonstrate remarkable similarities in setting, interlocutors, arguments and analogies, references, and conclusions. Although each text presents its own unique debate, the parallels and resemblances are unmistakable. David Bertaina summarizes the purpose of the genre quite well. He argues that these texts served four purposes: (1) to advance the orthodoxy and catechesis of the Christian author’s sect; (2) to provide a sense of security and empowerment to a beleaguered Christian community; (3) to discourage conversion; and (4) to generate a more sympathetic Muslim view of Christianity. 14 Elaborating upon Bertaina’s summary and based on Jurjī’s text, one can argue that these majlis texts seem to have served several goals. First, they addressed practical and social matters pertaining to the time of writing. They presented Christians as a moral, humble, and nonthreatening community who believed they were not being treated with respect or dignity under Muslim rule. These texts describe Christians as acutely concerned with the safety of their community, specifically with respect to religious intolerance. This is why each of these texts fancifully presents a protective, sympathetic Muslim ruler who is willing to ethically adjudicate their religious disputes. Second, the texts addressed historical episodes related to religious conversion and the spread of religion. 15 In the eyes of the Christian authors, the Bertaina, Christian and Muslim Dialogues, 237–238. For conversion to Islam as represented by early Muslim writers, see Ibrahim, Conversion, chs. 2–4. For a collection of translated texts high-

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Gospel had been spread by simple Christians who performed miracles and spoke the truth. Islam, however, had spread without miracles and through the undignified use of force and violence. These authors also presented Muḥammad in a complex manner, both laudable and lecherous as well as thoughtful and callous. To some, he was a competent king who walked in the path of the prophets, while others viewed him as an opportunistic deceiver with a conspicuous predilection for carnal delights. Third, these texts discussed theological matters. They include many of the typical Christian-Muslim disagreements surrounding the Trinity and Incarnation. These Christian authors were willing to use any polemical tool at their disposal—including the Bible, Qurʾān, and analogical reasoning—to support and defend Christian doctrines. Bertaina rightly observes that these literary dialogues were “an essential part of catechesis and a way to promote positive encounters with Muslims on the basis of Scripture and reason.” 16 Finally, these texts unequivocally presented Christianity as the one, true religion that had been faithfully and lighting the historical process of conversion to Islam, see the edited volume by Nimrod Hurvitz, Christian Sahner, Uriel Simonsohn, Luke Yarbrough, eds., Conversion to Islam in the Premodern Age: A Sourcebook (Berkeley: University of California Press, 2021). See also the important edited volume by Arietta Papaconstantinou, N. Mclynn, and D. L. Schwartz, eds., Conversion in Late Antiquity: Christianity, Islam, and Beyond (Aldershot: Ashgate, 2015). For quantitative research of conversion in early Islam, see Richard W. Bulliet, Conversion to Islam in the Medieval Period: An Essay in Quantitative History (Cambridge: Harvard University Press, 1979); also Richard W. Bulliet, “Conversion-Based Patronage and Onomastic Evidence in Early Islam,” in Patronate and Patronage in Early and Classical Islam, ed. Monique Bernards and John Nawas (Leiden: Brill, 2005), 246–262. See also the recent studies Jack Tannous, The Making of the Medieval Middle East: Religion, Society, and Simple Believers (Princeton: Princeton University Press, 2018); Christian C. Sahner, Christian Martyrs under Islam: Religious Violence and the Making of the Muslim World (Princeton: Princeton University Press, 2018). 16 Bertaina, Christian and Muslim Dialogues, 158.

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accurately preserved in an uncorrupted Bible, which they hoped Muslims would eventually embrace. The immediate audience of these texts is not difficult to discern. These texts were likely written by Christians for Christians, and the possibility that they would have persuaded a Muslim reader to reconsider their beliefs is unlikely—especially given the quixotic depiction of the encounters and exchanges in which Muslim caliphs revel in Christian success and Muslim scholars accede to Trinitarian descriptions of God. These majlis texts were not simply concerned with demonstrating the irrefutability of Christian doctrine; they were also interested in accentuating the moral principles of the Christian community. It appears that these texts served a psychological purpose—not simply a theological one—of boosting the confidence and self-esteem of a minority Christian population which often found itself navigating a precarious relationship with its Muslim neighbors. This was accomplished by highlighting the deferential nature of the Christian in the emir’s court, whose respect, civility, humility, and honesty was intended to be emblematic of the entire Christian community. Often, this polite Christian was cordoned off by a retinue of pompous, dismissive Muslims. For instance, when told that his prayers would not be received by God, the monk of Bēt Ḥālē said to the emir, Speak with me humbly so that I too may speak with you as is fitting! For you are putting your question overbearingly, and our will is prepared for us to take refuge in silence, because when a man is silent, even if he is a fool, he is reckoned among the wise!…For I know that in every matter, whatever it may be, I must treat you with honour on account of your authority and greatness. But since you require of me the truth about my faith, you should know that I will pay no regard to your status, and (as for you), speak whatever you have (on you mind), without departing from the Scriptures. And even though we are of low estate, accept from us what-

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IN SEARCH OF THE TRUE RELIGION ever statement you recognize to be the truth, for I know that the truth is loved by all who fear God. 17

With respect to humility, many of the Christian authors of these texts stress their perceived ineptitude in defending Christian doctrines and practices. Consider the initial exchange between ʿAbd al-Raḥmān al-Hāshimī and Abraham of Tiberias. When the emir asks Abraham to explain Christian beliefs, Abraham respectfully declines the invitation, saying, “That would not redound to my praise, for men of intelligence would not excuse my ignorance.” 18 Declaring his ignorance, it appears, reflects a humble heart. Nevertheless, the emir dismisses Abraham’s statement and asks which religion is the best and which community is the most esteemed. In response, Abraham claims that it is neither the time nor the place for him to respond to such a question, and that perhaps the other Christians in their presence could answer more effectively; however, al-Hāshimī insists, stating, “I command you to respond.” 19 This literary feature of humility appears in another majlis text. During his exchange with al-Maghribī, Elias of Nisibis must be coaxed into a theological conversation against his will. 20 Still, the image of the humble Christian in the grandiose Muslim majlis is most evident in the dispute with the monk Jurjī. Here, the aged monk details the opulent clothing, luxuriant beards, and excessive beautification routine of the Muslim fuqahāʾ (jurists) who confront him. In addition to their lavish appearances, these jurists question Jurjī’s very presence before the emir. The contrast between the monk and the condescending jurists is telling and serves to support the commendable humility of the Christian. But this condescension is not unique to Jurjī’s encounter. Theodore Abū Qurrah (d. ca. 830) recounts that, several centuries prior, a group of Qurayshite elites asked the Caliph al-Maʾmūn with astonishment, “You Taylor, “Disputation between a Muslim and a Monk,” 207. Szilágyi, “The Disputation of the Monk Abraham of Tiberias,” 94. 19 Marcuzzo, Le dialogue d’Abraham de Tibériade, 276–281. 20 Griffith, “The Monk in the Emir’s Majlis,” 50-51. 17 18

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sit with a Christian?” 21 This highlights how, on more than one occasion, these majlis texts idealize Christian probity in the face of perceived Muslim arrogance and ostentation. In this regard, these debates served as a type of morale-boosting homily. In addition to portraying Christians as moral superiors, these works call attention to the issue of safety and the free exchange of ideas in Muslim-controlled lands. In many ways, the emir’s majlis often represent a literary fantasy of safety and stability in the imagination of the Christian authors. To a certain extent, the texts represent an inverse of the vicissitudinous reality of living under Islamic rule as a Christian subject. In the debate of Abraham of Tiberias, he openly expresses his uneasiness about discussing religion with al-Hāshimī, stating that Christians often do not respond to certain questions out of respect and fear. Abraham describes Muslims as, “people of dominion, power, and strength, people of impetuosity, irritability, impatience, and intolerance.” 22 He compares his presence in front of the emir to the presence of a cow before a ferocious lion. 23 On separate occasions, the emir assures Abraham that he can speak with absolute freedom and that the emir will listen in a tolerant, impartial, and just manner. 24 This exact point is also made by Theodore Abū Qurrah. After silencing his Muslim opponent, Abū Qurrah says, Do not assume, O Abū ʿAbd Allāh, that we do not have an argument with which to argue and proclaim the correctness of our religion. But this [our silence] is made necessary by your [political] domination, scorn and slandering of us to the point that each of you assumes that we have no religion and no argument with which to argue for ourselves. 25

Nasry, The Caliph and the Bishop, 173. Marcuzzo, Le dialogue d’Abraham de Tibériade, 296–297. 23 Marcuzzo, Le dialogue d’Abraham de Tibériade, 300–301. 24 Marcuzzo, Le dialogue d’Abraham de Tibériade, 300–303, 316–317. 25 Nasry, The Caliph and the Bishop, 183. 21 22

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Here, the words of Abraham and Abū Qurrah demonstrate the hesitancy of Christians to engage in arguments with Muslims, as such discussions are often dangerous. Thus, in several of these exchanges, the emir is portrayed as a tolerant and sympathetic ruler who painstakingly guarantees safety for the Christians in his presence. At times, the unassailable emir’s tolerance of Christians and Christianity borders on fantastical. Consider the following passage from Abū Qurrah’s debate with al-Maʾmūn: “Al-Maʾmūn, then, was confounded, along with all the other Muslims who were present in his court, from the quickness of Abu Qurrah’s answer, and al‐Maʾmūn interiorly knew that the speech of Abū Qurrah was correct.” 26 At another point during the debate, al-Maʾmūn calls Abū Qurrah an unbeatable sea of theological knowledge and smiles with delight that Abū Qurrah bested his Muslim opponents. It seems unlikely that even the most tolerant and sympathetic of Muslim rulers would root for a Christian to outsmart a group of learned Muslims. We encounter a similar example in Jurjī’s text, which will emphasize the point even further. Toward the beginning of his majlis encounter, Jurjī is offered a clandestine assurance of safety by the emir. After smiling at Jurjī, the emir whispers to comfort and assure him, “Monk, I am the son of a Christian, for I was born of a Greek woman; therefore, answer however you want, no harm will befall you.” 27 Here, the emir protects and supports the monk. Barbara Roggema summarizes this topos of Christian-Muslim disputes, stating, Whether the Christian party goes home with a robe of honor, a promise to protect the Christians forever, or a mule’s load of fish, in each case the finale of the account proves that the

26 27

Nasry, The Caliph and the Bishop, 231. See our subsequent translation.

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wise and mighty of the Muslim community more or less openly acknowledge the truth of Christianity. 28

Occasionally, the Muslim interlocutor in these inter-religious exchanges offers more than veiled or cryptic sympathy for his Christian opponent and his religious beliefs. For instance, in his closing words to the monk at Bēt Ḥālē, the Muslim claims, “I testify that if it were not for fear of the government, and public shame, many would become Christians. But as for you, may you be blessed by God, for you have given me great use through your speech with me.” 29 This statement reveals how certain Christians perceived Christian-Muslim relations and the manner in which Islam gained ascendancy. The monk is openly declaring that he believes Islam is an enforced religion. This declaration is not unique to the monk of Bēt Ḥālē. The severity of enforcing Islam is most pronounced in the exchange between Abraham and al-Hāshimī. Abraham successfully convinces several Jews to convert to Christianity, as well as several Christian apostates to rejoin the faith. For their apostasy from Islam, the latter group is executed. 30 Whether exaggerated or not, the Christian authors repeatedly emphasize that speaking about religious beliefs—and especially changing one’s religion—in mixed religious company is a perilous endeavor. 31 Barbara Roggema, The Legend of Sergius Baḥīrā: Eastern Christian Apologetics and Apocalyptic in Response to Islam (Leiden: Brill, 2009), 28. 29 Taylor, “Disputation between a Muslim and a Monk,” 241. 30 Szilágyi, “The Disputation of the Monk Abraham of Tiberias,” 90. 31 For more information on Christians living under Islamic rule, see Milka Levy-Rubin, Non-Muslims in the Early Islamic Empire: From Surrender to Coexistence (Cambridge: Cambridge University Press, 2011); also Robert Hoyland, ed., Muslims and Others in Early Islamic Society (London: Ashgate, 2004). For Copts, see Tamer el-Leithy, “Coptic Culture and Conversion in Medieval Cairo, 1293–1524 A.D.,” (PhD diss., Princeton University, 2005). For Christians in medieval Muslim Spain, see Kenneth Baxter Wolf, Christian Martyrs in Muslim Spain (Cambridge: Cambridge University Press, 2014 [1988]); Jessica A. Coope, “MuslimChristian Relations in Ninth Century Cordoba” (PhD diss., University of 28

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The monk in the emir’s majlis genre, moreover, appears to be concerned with more than accentuating Christian humility and drawing attention to the dangers of interfaith debate. Each of these works also attempts to identify Christianity as the one, true religion of the one and only true God. This is often accomplished by detailing what the one, true religion is not. The famous East Syrian polyglot, Ḥunayn ibn Isḥāq (d. 873), outlines what he believes are the telltale signs of a false religion: The reasons for the acceptance of a falsehood are six in number. The first reason is that the one who accepts falsehood is forced to accept that which is made compulsory for him against his will. The second reason is that a person willingly tries to escape from hardship and oppression, since he was not able to bear them, so as to be delivered from them to what he hopes is ease and comfort. The third reason is that a person favors great might over humiliation, honor over inferiority, and power over weakness, so that he leaves his religion and converts to another. The fourth reason is that the one who speaks (falsehood) is a wicked man, deceitful in word, with the result that he beguiles and overwhelms whomever he invites (to accept falsehood). The fifth reason is that (the one who invites to falsehood) exploits the ignorance of his invitees and their lack of literacy. The sixth reason is that there is a natural kinship between the invitee and

California, Berkeley, 1988); also Coope, “Religious and Cultural Conversion to Islam in Ninth-Century Umayyad Córdoba,” Journal of World History 4, no. 1 (1993): 47–68; and Coope, The Martyrs of Cordoba: Community and Family Conflict in an Age of Mass Conversion (Lincoln: University of Nebraska Press, 1995). For a critical view of the supposed convivencia in medieval Muslim Spain, see Darío Fernández-Morera, The Myth of the Andalusian Paradise: Muslims, Christians, and Jews under Islamic Rule in Medieval Spain (Wilmington: ISI Books, 2016).

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the inviter, so that the invitee, not wishing to sever that shared kinship, agrees with him in his religion. 32

Before Ḥunayn, this point—of detailing what the true religion is not—was also emphasized by three of the earliest and most prominent Arabic-speaking Christian apologists, ʿAmmār al-Baṣrī (d. c. 820), Theodore Abū Qurrah (d. c. 825), and Abū Rāʾiṭah al-Tikrītī (d. 835), each of whom determined a set of undignified reasons for the expansion of a false religion. Their lists include, but are not limited to, violence, bribery, ethnocentrism, fear, coercion, and lax laws. 33 In his comments on the list produced by Theodore Abū Qurrah, Mark Swanson writes, “each item in Theodore’s list of humanly comprehensible reasons for accepting a religion—coercion by the sword, worldly gain, license with For the Arabic text, see Samir K. Samir, “Maqālat Ḥunayn ibn Isḥāq fī ‘Kayfīyat idrāk ḥaqīqat al-diyāna’,” al-Mashriq 71 (1997): 349–350; Paul Sbath, Vingt traités philosophiques et apologétique, 181–185. For an English translation, see Diego Sarrió Cucarella, “‘On How to Discern the Truth of Religion’, by Ḥunayn b. Isḥāq. The Impersonal Recension,” Islamochristiana 45 (2019): 155–163. 33 See Sandra Toenies Keating, Defending the “People of Truth” in the Early Islamic Period: The Christian Apologies of Abū Rāʾiṭah (Leiden: Brill, 2006), 82ff.; ʿAmmār al-Baṣrī, Apologie et controverses, ed. Michel Hayek (Beyrouth: Dar el-Machreq, 1977), 30–38. For more information on this apologetic strategy, see Mark N. Swanson, “Apology or Its Evasion? Some Ninth-Century Arabic Christian Texts on Discerning the True Religion,” in Christian Theology and Islam, ed. Michael Root and James Joseph Buckley (Eugene: Cascade Books, 2014), 45–63; Sidney Griffith, “Comparative Religion in the Apologetics of the First Christian Arabic Theologians,” Proceedings of the PMR Conference: Annual Publication of the Patristic, Mediaeval and Renaissance Conference 4 (1979): 63–87; Sarah Stroumsa, “The Signs of Prophecy: The Emergence and Early Development of a Theme in Arabic Theological Literature,” Harvard Theological Review 78 (1985): 101–114. This apologetic strategy was also used in Jewish works as well. See Sarah Stroumsa, Dāwūd ibn Marwān al-Muqammiṣ’s Twenty Chapters (ʿIshrūn Maqāla) (Leiden: Brill, 1989), 262–271. 32

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regard to fleshly appetites, simplified doctrine—corresponds to well-known Christian charges against Islam.” 34 Similarly, the majlis texts reiterate many of these same claims. Building upon a well-established tradition in Christian Arabic literature, Abraham, Elias, and Jurjī each report their views of the dishonorable manner through which Islam spread. In order to emphasize the association between Islam and violence, Abraham of Tiberias notes that Islamic aggression was aimed at Muslims and non-Muslims alike. To prove his point, Abraham asserts that, in less than two hundred years of Islamic rule, Muslims had killed seven caliphs. 35 Similarly, Elias states that people choose to follow a false religion willingly or fearfully: They willingly choose money, gifts, and pleasure in lieu of the truth, or they fear the abduction of their women and the loss of their lives. Naturally, Elias also emphasizes that Christianity spread without the use of these incentives. 36 Nevertheless, these arguments—associating Islam with violence—did not go unnoticed. They were vehemently opposed by numerous Muslims, including ʿAbd al-Jabbār (d. 1025), a near contemporary of Elias, who asserted that the manner in which a religion spread is irrelevant to its veracity. ʿAbd al-Jabbār notes that Zoroastrianism, Manichaeism, Hinduism, and Buddhism each spread without violence and were categorically false by his estimations. ʿAbd al-Jabbār, furthermore, scoffs at the idea of modest missionaries spreading the Gospel peacefully, and states, “No sword has been carried with so much iniquity, in any era, as the sword of Christianity.” 37 Much like the aforementioned Christians and their texts, the monk Jurjī also associates Islam with violence. In particular, Jurjī directly and repeatedly states that Muḥammad intimidated Swanson, “Apology or Its Evasion,” 50. Marcuzzo, Le Dialogue d’Abraham de Tibériade, 328–329. 36 Seleznyov, Kitāb al-Majālis, 84–93. 37 Gabriel S. Reynolds and Samir K. Samir, trans. and eds., Critique of Christian Origins (Provo: Brigham Young University Press, 2010), 140. 34 35

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people with violence. For Jurjī, Muḥammad, in many ways, was the antithesis of Christ and his apostles. While this rather irreverent critique of Muḥammad is surprising, it is not entirely unique in Christian Arabic literature. Perhaps one of the most vitriolic attacks on Muḥammad’s character is found in the pseudonymous apology of ʿAbd al-Masīḥ al-Kindī (fl. 9th century, c. 830), where Muḥammad is depicted as a lecherous brute. 38 Still, in general terms, one can argue that Christians living under caliphal control described Muḥammad in a variety of ways and often with very carefully chosen words. 39 Charles Tieszen rightly observes that, “Many Christians throughout history had, at worst, rather dreadful and, at best, terribly nuanced things to For a French translation, see Georges Tartar, Dialogue islamo-chrétien sous le calife al-Maʾmūn (813–834): Les épîtres d’al-Hashimī et d’al-Kindī (Paris: Nouvelles Ed. Latines, 1985); for an unpublished critical edition, see Georges Tartar, “Ḥiwār islāmī masīḥī fī ʿahd al-khalīfat al-Maʾmūn (813–834): Risālat al-Hāshimī wa-risālat al-Kindī,” (PhD diss., Université des Sciences humaines, 1977); see also Sandra T. Keating, “Manipulation of the Qur’an in the Epistolary Exchange between al-Hāshimī and al-Kindī,” in Arab Christians and the Qur’ān from the Origins of Islam to the Medieval Period, ed. Mark Beaumont (Leiden: Brill, 2018), 50–65. 39 Samir K. Samir, “The Prophet Muḥammad as Seen by Timothy I and Other Arab Christian Authors,” in Syrian Christians under Islam: The First Thousand Years, ed. David Thomas (Leiden: Brill 2001), 76–106. Ayman Ibrahim writes, “In the first Hijri century, non-Muslim sources depict Muḥammad not only as a monotheist revivalist and trader, but also as a conquest initiator, king, lawgiver, and false prophet.” See Ibrahim, “Review of Juan Cole’s Muhammad: Prophet of Peace Amid the Clash of Empires,” Review of Qurʾanic Research, 5, no. 2 (2019): 4. See also Robert Hoyland, “The Earliest Christian Writings on Muḥammad: An Appraisal,” in The Biography of Muḥammad, ed. Harald Motzki (Leiden: Brill, 2000), 276–295. For an outstanding survey of non-Muslim views of Islam and Muḥammad, see Robert Hoyland, Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish, and Zoroastrian Writings on Early Islam (Princeton: Darwin Press, 1997); also James HowardJohnston, Witnesses to a World Crisis: Historians and Histories of the Middle East in the Seventh Century (Oxford: Oxford University Press, 2011). 38

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say about Muḥammad.” 40 More often than not, Christians remained shrewd and respectful in their assessment of Islam’s prophet; however, there were clear exceptions. Some authors resorted to creative ways of criticizing Muḥammad. Two examples include the aforementioned al-Kindī, whose anonymity allowed him to castigate Muḥammad, and Niketas of Byzantium (fl. ninth century), whose language (Greek) and location (Byzantium) protected him from Muslim reprisal. 41 Quite contrary to the words of Niketas and al-Kindī, the monk of Bēt Ḥālē, in one of the earliest majlis encounters, claims that Muḥammad was “a wise and God-fearing man, who freed you (i.e., the Muslims) from the worship of demons, and caused you to know the one true God.” 42 Similarly, Timothy I states that Muḥammad folCharles Tieszen, Christian Encounter with Muhammad: How Theologians Have Interpreted the Prophet (London: Bloomsbury Academic, 2020), 2. See also the recent study by John Tolan, Faces of Muhammad: Western Perceptions of the Prophet of Islam from the Middle Ages to Today (Princeton: Princeton University Press, 2019); and the edited volume Christiane J. Gruber and Avinoam Shalem, eds., The Image of the Prophet between Ideal and Ideology (Berlin: De Gruyter, 2013). See also Tarif Khalidi, Images of Muhammad: Narratives of the Prophet in Islam across the Centuries (New York: Crown, 2009), where he demonstrates how Muslims tweaked and reconstructed stories from Muhammad’s life for religious and political purposes. See also the critical evaluation by Gottfried Hagen, “The Imagined and the Historical Muhammad,” Journal of the American Oriental Society 129, no. 1 (January–March 2009): 97–111. For a less skeptical view on the images of Muḥammad depicted in Islamic historical accounts, see Tilman Nagel, Mohammed: Leben und Legende (Munich: Oldenbourg Wissenschaftsverlag, 2008), ch. 8; also Tilman Nagel, Allahs Liebling: Ursprung und Erscheinungsformen des Mohammedglaubens (Munich: Oldenbourg Wissenschaftsverlag, 2008), 15–133. 41 For more information on al-Kindī’s letter, see Tartar, Dialogue islamochrétien; Keating, “Manipulation,” 50–65; Karl Förstel, ed. and trans., Niketas von Byzanz: Schriften zum Islam (Würzburg-Altenberge, 2000). 42 Taylor, “The Disputation between a Muslim and a Monk of Bēt Ḥālē,” 223. 40

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lowed in the path of the prophets, distanced his people from evil and attracted them toward virtue, and prohibited his nation from worshipping idols. Thus, the monk of Bēt Ḥālē and Timothy I describe Muḥammad positively; however, neither calls Muḥammad a prophet nor the Qur’ān a revelation. 43 Likewise, Jurjī has positive assertions about Muḥammad. He acknowledges that Muḥammad achieved a certain level of success by convincing the Arabs to stop worshipping idols and begin worshipping the one true God; however, on account of Muḥammad’s worldly desires, particularly his thirst for power, Muslims never reached a true understanding of God. Several of these Christian authors had no qualms about presenting Muḥammad as a successful ruler, occasionally even acknowledging that he was the fulfillment of biblical prophecy. To Abraham of Tiberias, Muḥammad was not the “seal of the prophets,” but rather a king through whom God fulfilled his promise to the patriarch Abraham. 44 Therefore, appreciating the earthly successes of a leader and his fulfillment of prophecy is a far cry from recognizing his prophethood. Like Abraham, Theodore Abū Qurrah rejects Muḥammad’s prophetic office, as he states, “You also antagonize us for what has been verified and In examining numerous medieval Syriac and Christian Arabic texts, Sidney H. Griffith concludes, “It was not uncommon in Christian/Muslim debate texts in Syriac and Arabic from the early Islamic period for the question to arise about what status the Christian was prepared to accord to Muḥammad as a prophet, and to the Qurʾān as an inspired scripture. For the most part the answer was that, at best, Muḥammad was a little less than a prophet, and the Qurʾān not quite a book of divine revelation.” See Sidney Griffith, “The Qurʾan in Arab Christian Texts: The Development of an Apologetical Argument: Abū Qurrah in the Mağlis of al-Maʾmūn,” Parole de l’Orient 24 (1999): 203– 233. See also Clare Wilde, “Early Christian Arabic texts: Evidence for non-ʿUthmanic Qurʾān Codices, or Early Approaches to the Qurʾān?,” in New Perspectives on the Qurʾān: The Qurʾān in Its Historical Context 2, ed. Gabriel Said Reynolds (London: Routledge, 2012), 358ff. 44 Marcuzzo, Le dialogue d’Abraham de Tibériade, 320–321. 43

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became clear to us: that God, after [sending] His anointed One, did not send anyone [else].” 45 In the same vein, Jurjī rejects Muḥammad’s prophethood completely. Throughout his interactions with the Muslim jurists, Jurjī refers to Muḥammad as “your prophet.” Jurjī never refers to Muḥammad as a prophet or messenger of God. In fact, this is the case in all of the abovementioned majlis works. Because the majlis authors did not consider Muḥammad a bona fide prophet, they viewed his message—the Qurʾān— skeptically. Some believed that Muḥammad had produced the Qurʾān with nondivine help. Several of the Christian authors alleged that Muḥammad had acquired his source material from a Christian. According to the monk of Bēt Ḥālē, Muḥammad received his teachings of the one true God from Sergius Baḥīrā. 46 This assertion, says David Bertaina, is the earliest reference which links Baḥīrā and Muḥammad, and if the dating of the Bēt Ḥālē text is correct (i.e., the early eighth century), then it is possible that Christians had established the account of Baḥīrā before Muslims wrote the earliest biographies of Muḥammad. 47 Nasry, The Caliph and the Bishop, 191. Taylor, “Disputation between a Muslim and a Monk,” 224. 47 See Bertaina, Christian and Muslim Dialogues, 142. For a more detailed analysis of this work, see Roggema, The Legend of Sergius Baḥīrā. On dating Muḥammad’s Sīra (Biography), its authenticity, and textual problems, see Ibrahim, Conversion to Islam, 121–128; Gregor Schoeler, The Biography of Muḥammad: Nature and Authenticity, ed. James E. Montgomery, trans. Uwe Vagelpohl (New York: Routledge, 2010); Stephen Shoemaker, “In Search of ʿUrwa’s Sīra: Some Methodological Issues in the Quest for ‘Authenticity’ in the Life of Muḥammad,” Der Islam 85, no. 2 (2011): 257–344; Alfred Guillaume, “A Note on the Sīra of Ibn Isḥāq,” BSOAS 18, no. 1 (1956): 1–4; R. G. Khoury, “Sources islamiques de la ‘Sīra,’” in La Vie du Prophete Mahomet: Colloque de Strasbourg, October 1980 (Paris: Presses Universitaires de France, 1983), 7–30; Michael Lecker, “Notes about Censorship and Self-Censorship in the Biography of the Prophet Muḥammad,” al-Qanṭara 35, no. 1 (2014): 233– 254; Andreas Görke and Gregor Schoeler, “Reconstructing the Earliest 45 46

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The Baḥīrā story seems to have gained significant staying power within the Christian community and was reiterated by a number of Christian apologists. In his debate, Jurjī notes how Baḥīrā had pitied Muḥammad and the Arabs’ ignorance of God; consequently, Baḥīrā recited passages from the Torah, Psalms, and Gospels to Muḥammad. However, Jurjī points out that, rather than simply conveying the teachings of the Bible to the idol-worshipping Arabs, Muḥammad claimed that he had been chosen by God. Jurjī believed Muḥammad had bastardized God’s original message by introducing a carnal vision of heaven filled with virgins and lust in order to further entice the Arabs. The available majlis texts additionally convey a controversial topic which has always been at the center of ChristianMuslim disputes: the integrity (or lack thereof) of the biblical text. Determining whether there has been a deliberate or inadvertent distortion of the Bible—known in Arabic as taḥrīf—is considered by many to be the most critical point of contention between Christians and Muslims. Ignaz Goldziher argues that

Sīra Texts: The Higra in the Corpus of ʿUrwa b. al-Zubayr,” Der Islam 82 (2005): 209–220; Andreas Görke, Harald Motzki, Gregor Schoeler, and Bertram Thompson, “First Century Sources for the Life of Muḥammad: A Debate,” Der Islam 89, no. 1 (2012): 2–59. For a conservative perspective on the dating and authenticity of the Sīra, see Akram Ḍiyāʾ alʿUmarī, al-Sīra al-nabawiyya al-ṣaḥīḥa (6th ed.; Medina: Maktabat alʿulūm wa-l-ḥikam, 1415/1994); Muḥammad Ḥusayn Haykal, Ḥayāt Muḥammad (Cairo: Dār al-maʿārif, 1977). Compare with Patricia Crone, Slaves on Horses: The Evolution of the Islamic Polity (Cambridge: Cambridge University Press, 1980), 10, where she argues that whether “one approaches Islamic historiography from the angle of the religious or the tribal tradition, its overall character thus remains the same: the bulk of it is debris of an obliterated past.” See also her skepticism of Islamic historiographical sources in Meccan Trade and the Rise of Islam (Princeton: Princeton University Press, 1987), 230.

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taḥrīf was “the central point of Muslim polemic,” 48 while Martin Accad explains that, “the accusation of taḥrīf is the starting point of the Muslim polemical discourse.” 49 This is evident in the centrality of the topic of taḥrīf in the majlis texts. 50 In his debate with Timothy I, Caliph al-Mahdī claims that the Bible explicitly foretold of Muḥammad. Timothy responds to this claim forcefully. After explaining that the Jews should be blamed and punished for rejecting Christ, Timothy states, “As for us, when we have not found a single testimony about Muḥammad [in our books], we refrained [from accepting him].” 51 In response, al-Mahdī asserts that the biblical testimoIgnaz Goldziher, “Über muhammedanische Polemik gegen Ahl alkitāb,” Zeitschrift der Deutschen Morgenländischen Gesellschaft 32 (1878): 363–364. 49 Martin Accad, “The Gospels in the Muslim Discourse of the Ninth to the Fourteenth Centuries: An Exegetical Inventorial Table (Part I),” Islam and Christian-Muslim Relations 14, no. 1 (2003): 72. 50 For more on taḥrīf, see Gordon D. Nickel, Narratives of Tampering in the Earliest Commentaries on the Qur’ān (Leiden: Brill, 2011), chs. 1–2; Jean-Marie Gaudeul and Robert Caspar, “Textes de la tradition musulmane concernant le taḥrīf (falsification) des écritures,” Islamochristiana 6 (1980): 61–104; Sidney Griffith, “Arguing from Scripture: The Bible in the Christian/Muslim Encounter in the Middle Ages,” in Scripture and Pluralism: Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance, ed. Thomas Heffernan and Thomas Burman (Leiden: Brill, 2006), 29–58; Hava Lazarus-Yafeh, Intertwined Worlds: Medieval Islam and Bible Criticism (Princeton: Princeton University Press, 1992), ch. 2; Gabriel Said Reynolds, “On the Qurʾanic Accusation of Scriptural Falsification (taḥrīf) and Christian Anti-Jewish Polemic,” Journal of the American Oriental Society 130, no. 2 (April–June 2010): 189–202; Sandra Toenies Keating, “Revisiting the Charge of Taḥrīf: The Question of Supersessionism in Early Islam and the Qurʾān,” in Nicholas of Cusa and Islam: Polemic and Dialogue in the Late Middle Ages, eds. Donald Duclow, Ian Christopher Levy, Rita George-Tvrtković (Leiden: Brill, 2014), 202–217; Hava Lazarus-Yafeh, “Taḥrīf,” in Encyclopedia of Islam, 10:111ff. 51 Samir and Nasry, The Patriarch and the Caliph, 30. 48

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nies of Muḥammad have been erased or changed, to which Timothy questions, “Where are the gospel and the prophecies from which the change would be known?” 52 This dialogue indicates that the charge of taḥrīf has been central to Muslim polemics against Christianity from the earliest period. Interestingly, when Christians and Muslims could not agree upon the soundness of the biblical text, the interlocutors often called upon a Jewish arbiter to offer an unbiased interpretation and opinion concerning the accuracy of the Bible. For example, after citing passages in which the biblical prophets foretold the coming of Jesus in both Greek and Syriac, the Patriarch John calls upon a Jewish man who was knowledgeable of the scriptures to confirm his citations. 53 A similar episode occurs during the dispute between Abraham and al-Hāshimī, when a Jewish participant is called upon to confirm that Muḥammad’s name is not mentioned in the scriptures. The Jewish individual declares, “By God, there is no mention of him in any of the scriptures nor his descendants.” 54 Still, this Jewish assertion does not stop al-Manẓūr al-ʿAbsī, a Muslim scholar present at the debate, from reiterating the accusation of taḥrīf. Al-Manẓūr insists that Abraham’s conclusions— particularly concerning Muḥammad—are based upon a distorted Gospel and falsified scriptures. In support of al-Manẓūr’s position, al-Hāshimī insists that it is actually the Muslims—and not the Christians—who possess the true and original Gospel which they received from Muḥammad. 55 Al-Manẓūr also claims that the Gospels were lost by John and the other apostles after the ascen-

Samir and Nasry, The Patriarch and the Caliph, 30. Penn, “John and the Emir,” 84, 88–89. The fact that the patriarch calls upon a Jew to confirm a biblical passage from the Septuagint and Peshitta—rather than the Hebrew Bible—is suggestive of a literary embellishment. 54 Marcuzzo, Le dialogue d’Abraham de Tibériade, 346–347. 55 Marcuzzo, Le dialogue d’Abraham de Tibériade, 394–395. 52 53

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sion of Jesus. 56 This discussion suggests that it was common for some Muslims to advance the claim that the uncorrupted Bible not only included Muḥammad’s name but also belonged to Muslims, not Christians. Many Christians, including Patriarch Timothy I, have inquired about the alleged uncorrupted Bible in which Muḥammad’s name was mentioned. 57 Consider the claim made by the tenth-century Christian convert to Islam, al-Ḥasan ibn Ayyūb (d. before 990). He maintains that non-trinitarian Christians—like the Arians—were in possession of the true, uncorrupted Gospel. 58 Nevertheless, there is even disagreement amongst the Muslims as to how the Christian scriptures were corrupted. 59 In response to charges of taḥrīf, Christians often emphasize the expansive distribution and multilingual nature of the Gospels. Consider the words of the Patriarch John, who was asked by the Muslim emir if the Gospel that the worldwide community of Christians read was one Gospel. John responded, “It is one and the same to the Greek and the Romans and the Syrians and Another Muslim, al-Baṣrī, maintains that the scriptures were distorted by the Byzantines (Rūm). Marcuzzo, Le dialogue d’Abraham de Tibériade, 450. Interestingly enough, not all Muslims assumed that the Bible had been corrupted. For example, the Mamluk scholar, al-Biqāʿī (d. 1480), in his al-Aqwāl al-qawīma fī ḥukm al-naql min al-kutub al-qadīma (The Just Verdict on the Permissibility of Quoting from the Old Scriptures) used the Bible to help elucidate the Qur’ān. See Walid A. Saleh, In Defense of the Bible: A Critical Edition and an Introduction to al-Biqāʿī’s Bible Treatise (Leiden: Brill, 2008). 57 Samir and Nasry, The Patriarch and the Caliph, 26–32. 58 See al-Ḥasan’s short description of Arianism in Ibn Taymiyya, alJawāb al-ṣaḥīḥ li-man baddala dīn al-Masīḥ, ed. ʿAlī ibn Ḥasan Ibn Nāṣir, ʿAbd al-ʿAzīz ibn Ibrāhīm ʿAskar, and Ḥamdān ibn Muḥammad Ḥamdān, vol. 4 (Riyadh: Dār al-ʿĀṣimah, 1993), 91. 59 See the analysis of Nickel, Narratives of Tampering in the Earliest Commentaries on the Qurʾān, 15–36; also his treatment of Muqātil’s and alṬabarī’s claims about taḥrīf in chs. 4–5; Reynolds, “On the Qurʾanic Accusation,” 189–202. See also the conclusion of Keating, “Revisiting the Charge of Taḥrīf,” 217. 56

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the Egyptians and the Ethiopians and the Indians and the Arameans and the Persians and the rest of all the peoples and languages.” 60 The same argument is adopted by later Christians: Over five hundred years after this alleged debate, the monk Jurjī reportedly reiterates a similar line of thought, asking his Muslim opponents, “Can you count the Gospels that have been written in all the languages and tongues throughout the entire earth?” As they remain silent, Jurjī continues, How could one Gospel that has been distorted, as you say, distort countless, innumerable Gospels throughout the entire earth among different peoples in different languages? This is impossible to accept. If such were the case, you would find some distorted Gospels with certain communities of Christians while other non-distorted Gospels would remain with others. However, if you wandered the entire world, north, south, east, and west, you would find Gospels in all languages, exactly like the one given to us by the disciples, the messengers of Christ, without any discrepancy. 61

Occasionally, Christian apologists used the spread, translation, and dissemination of the Gospel as a way to suggest that it was in fact the Qurʾān that had been corrupted. This is evident in the example of ʿAmmār al-Baṣrī. He first emphasizes that the message of the Gospel—which had been preserved in numerous languages across many lands—was a testament to its veracity. ʿAmmār then argues that a sacred text which had only been preserved in one language—such as the Qurʾān—is much more susceptible to corruption and manipulation than one that had been preserved in many languages. 62 Many Christian thinkers followed ʿAmmār’s example in arguing that the Qurʾān had been Penn, “John and the Emir,” 86. See our subsequent translation. 62 See Wageeh Mikhail, “ʿAmmār al-Baṣrī’s Kitāb al-Burhān: A Topical and Theological Analysis of Arabic Christian Theology in the Ninth Century” (PhD diss., University of Birmingham, 2013), 114. 60 61

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corrupted. Christian apologists including Leo III (r. 717–741), 63 Theodore Abū Qurrah (fl. ninth century), Abraham of Tiberias (fl. ninth century), and ʿAbd al-Masīh al-Kindī (fl. ninth or tenth century) each claimed that the Qur’ān had been falsified and advanced various arguments to support this accusation. 64 While the topic of tahrīf has been a critical component of majlis texts throughout the ages, the Christian authors prioritize—perhaps more so than any other topic—establishing that Jesus is the Word and Spirit of God. A significant portion of Jurjī’s argument is based upon the status of Jesus as God’s Word and Spirit. However, this topic predates Jurjī by many centuries. This is evident in the work of the monk of Bēt Ḥālē, who claims that Muḥammad had taken this concept concerning Jesus from the Gospel of Luke. 65 The same claim is advanced in one of the earliest Greek polemics against Islam, written by John of Damascus (d. before 754), in which he states that the Qurʾān de-

For more information on this work, see Jean-Marie Gaudeul, La correspondance de ʿUmar et Leon (vers 900) (Rome: PISAI, 1995); A. Jeffery, “Ghevond’s Text of the Correspondence between ʿUmar II and Leo III,” Harvard Theological Review 37 (1944): 269–332; Hoyland, Seeing Islam. 64 See several chapters of the important edited volume by Mark Beaumont, ed., Arab Christians, particularly that by Sandra T. Keating, “Manipulation of the Qurʾan in the Epistolary Exchange between al-Hāshimī and al-Kindī,” 54–65, where she examines al-Kindī’s claims of the corruption of the Qur’ān, and argues that “he turns the charge of taḥrīf against the Muslims, arguing that it is the Qurʾan that was manipulated during its collection, and that the text the Muslims possess is not completely reliable” (54); David Bertaina, “Būluṣ ibn Rajāʾ on the History and Integrity of the Qurʾan: Copto-Islamic Controversy in Fatimid Cairo,” 174ff., where he briefly reflects on Theodore Abū Qurrah’s arguments about the Qurʾān; see also Kuhn, “Early Islamic Perspectives of the Apostle Paul as a Narrative Framework for Taḥrīf,” 150ff. See also John C. Lamoreaux, “Theodore Abu Qurra,” and Szilágyi, “The Disputation,” 60–89 and 90–111, respectively. 65 Taylor, “Disputation between a Muslim and a Monk,” 222. 63

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scribes Jesus as the Word and Spirit of God. 66 We encounter the same description of Jesus in Patriarch Timothy I’s debate with al-Mahdī, where God cannot be conceived of without his Word and Spirit. 67 It appears that these Christian thinkers relied on Qurʾānic terms about Jesus (as God’s Word and Spirit) in order to draw their Muslim opponents into a logical fallacy. For instance, Timothy I eloquently attempts to relate this issue directly to the caliph, as he states, “As the Commander of the Faithful, his word and his spirit are one, not three caliphs, without separation of your word and spirit from you; so also God with his Word and Spirit are one God, not three Gods, for there is no separation of his Word and Spirit from him.” 68 Similar arguments appear in the debate between Abraham and his Muslim opponent: Abraham asks the Muslim whether or not Jesus was the Word and Spirit of God. To this question, the Muslim unhesitatingly answers yes. Next, Abraham proceeds to cite biblical passages in which the Word and Spirit of God appear to be eternal and possess the divine power of creation. 69 To Abraham, if the Word and Spirit of God are coeternal and possess the same For a primary source, see Saint John of Damascus, Writings, trans. Frederic Hathaway Chase (Washington D.C.: Catholic University of America Press, 1958). For an in-depth analysis of this work and its authenticity and transmission, see Daniel J. Janosik, John of Damascus: First Apologist to the Muslims (Eugene: Pickwick Publications, 2016), 115–169. See also Peter Schadler, John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations, History of Christian-Muslim Relations 34 (Leiden: Brill, 2018); John W. Voorhis, “John of Damascus on the Moslem Heresy,” Muslim World 24, no. 4 (1934): 391–398; also Daniel J. Sahas, John of Damascus on Islam: The “Heresy of the Ishmaelites” (Leiden: Brill, 1972), 67–97. 67 Samir and Nasry, The Patriarch and the Caliph, 12. 68 Samir and Nasry, The Patriarch and the Caliph, 12. 69 These passages include John 1:1, Genesis 1:2, Psalms 32:6 and 148:9, Job 33:4, Isaiah 40:7, and others. See Marcuzzo, Le dialogue d’Abraham de Tibériade, 450. 66

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powers as God, then the Word and Spirit of God are God. This point is also emphasized ad nauseam by Theodore Abū Qurrah in his debate with Caliph al-Maʾmūn. While defending his beliefs before a group of Muslim intellectuals, Abū Qurrah references Q 4:171 seven times. 70 Relying on this verse, Abū Qurrah asks his Muslim opponents if the Word and Spirit are uncreated and eternal. If a Muslim concedes that the Word and Spirit of God are unbounded by time, unrestricted, and immutable, then, in Abū Qurrah’s eyes and seemingly in the eyes of the other majlis authors as well, Muslims have accepted Christian doctrine, albeit perhaps unknowingly. Furthermore, Abū Qurrah claims that any Muslim who calls the Word and Spirit of God a servant or anything less than God has actually insulted Muḥammad, the Qurʾān, and God. 71 A similar claim is emphasized by Elias of Nisibis in his debates. For Elias, the matter was simple: God, His Word, and His Spirit were one essence (jawhar) and three hypostases (aqānīm). 72 Elias declares that he and his Christian community disassociate themselves from anyone who believes that the Word and Spirit of God were created and separate from God, or anyone who does not believe that God Most High, His Word, and His Spirit are one God. 73 Summarily, these majlis authors are trying to convince their Muslim interlocutors that Muslims believe Christian doctrine. In his debate, Jurjī states clearly and forcefully to his Muslim opponents, “Don’t you know that if you don’t believe in the Gospel, then you have made your prophet and your book liars? Consequently, in doing so you are neither a Muslim nor a Christian.” 74 This accusation is not uncommon in these works. To Griffith, “The Monk in the Emir’s Majlis,” 44. Samir and Nasry, The Patriarch and the Caliph, 222–243. See Neely, “The Patriarch and the Insider Movement.” 72 On Elias of Nisibis, see the valuable analysis of Kuhn, “Defending Divine Unity in the Muslim Milieu,” 184ff.; also Kuhn, God Is One, chs. 6–7. 73 Seleznyov, Kitāb al-Majālis, 94–104. 74 See our subsequent translation. 70 71

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misunderstand the relationship between God and His Word and Spirit is tantamount to unbelief. The implication is clear: If you separate God from His Word and Spirit, then you are a nonbeliever. This ultimatum is evident when the monk of Bēt Ḥālē presents the matter in absolute terms: “Now, I require one of two things from you; either you alienate the Word of God and His Spirit from Him, or you correctly proclaim Him to be the Son of God.” 75 But, finally, there seems to be a theological problem. Certain Christian apologists chose to use this distinctly Qurʾānic representation of Jesus—as both the Word and Spirit of God—as their literary defense of the Trinity, rather than employing it as a critique of the inaccurate Qurʾānic representation of Christian belief. It appears that some Christians were willing to sacrifice theological accuracy and instead rely on Qurʾānic descriptions in order to triumph in religious disputations. Christians were seemingly aware of the theological inaccuracy of conflating Jesus with God’s Spirit. This is evident in the way that some Christian thinkers rejected such inaccuracies. In his Letter on the Genealogy of the Virgin, Jacob of Edessa (d. 708) states, They say to all at all times that Jesus son of Mary is in truth the Messiah, and they call him the Word of God as do the Holy Scriptures. They also add, in their ignorance, that he is the Spirit of God, for they are not able to distinguish between word and spirit, just as they do not assent to call the Messiah God or Son of God. 76

Jacob’s words demonstrate that, from the earliest period of the Christian-Muslim encounter, some Christians were unwilling to Taylor, “Disputation between a Muslim and a Monk,” 223. Robert Hoyland, “Jacob of Edessa on Islam,” in After Bardaisan: Studies on Continuity and Change in Syriac Christianity in Honour of Professor Han J. W. Drijvers, ed. G. J. Reinink and A. C. Klugkist (Louvain: Peeters, 1999), 156; François Nau, “Lettre de Jacques d’Édesse sur la généalogie de la sainte vierge,” Revue de l’Orient Chrétien 6 (1901): 512–531. 75 76

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use this line of argumentation to persuade their Muslim opponents. To a certain extent, then, it appears that many Christian apologists—including the majlis authors—were willing to tiptoe across questionable theological boundaries for the purpose of advancing their arguments and polemic efforts.

JURJĪ’S DEBATE: STRUCTURE, TOPICS, AND MANUSCRIPTS

In his 1932 edition of Jurjī’s text, Būlus Qarʾalī topically divided it into three major sections: (1) Comparing the Messages and Personalities of Christ and Muḥammad; (2) The Sacraments of Christianity; and (3) An Examination of the Four Major Religions. Notably, Samir Khalil agrees with this breakdown of the disputation, as do the current editors and authors of this work. The three sections include a total of 27 subsections. In section one, there are nine subsections: (1) The Monk Jurjī, (2) Monastic Living, (3) Safety, (4) Christ’s Apostles, (5) The Corruption (taḥrīf) of the Gospel, (6) Allahu Akbar, (7) The Straight Path (al-Ṣirāṭ al-Mustaqīm), (8) Christ’s Divinity, and (9) Christ’s Incarnation. Section two includes the following eight subsections: (10) The Testimony of the Qurʾān to Christians, (11) On the Dual Nature of Christ, (12) Worshipping the Incarnated God, (13) Christ is the Son of God, (14) The Passion of Christ, (15) The Necessity of the Incarnation and Suffering, (16) The Justice of Christ and His Victory, and (17) Veneration of the Cross. The third section presents the final ten subsections: (18) The Signs of the True Religion, (19) Sabaeans, (20) Jews, (21) The Superiority of Christian Law, (22) The Four Scriptures, (23) An Examination of the True Religion, (24) Baptism and Purity, (25) The Sword and Miracles, (26) Hajj, and (27) Departure. 77 In part one of his debate, Jurjī attempts to establish Christianity as the true, universal religion and the virtuous manner in See Būlus Qarʾalī, al-Naṣrāniyya wa-l-islām: Difāʿ mansūb ilā al-abb Jirjis, rāhib dayr mār Simʿān al-baḥarī, amām al-amīr al-Ẓāfir al-mulaqqab bi-l-malik al-Mushammar ibn Ṣalāḥ al-Dīn al-Ayyūbī (Beirut: Maṭbaʿat alʿilm, 1932), 9–144. 77

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use this line of argumentation to persuade their Muslim opponents. To a certain extent, then, it appears that many Christian apologists—including the majlis authors—were willing to tiptoe across questionable theological boundaries for the purpose of advancing their arguments and polemic efforts.

JURJĪ’S DEBATE: STRUCTURE, TOPICS, AND MANUSCRIPTS

In his 1932 edition of Jurjī’s text, Būlus Qarʾalī topically divided it into three major sections: (1) Comparing the Messages and Personalities of Christ and Muḥammad; (2) The Sacraments of Christianity; and (3) An Examination of the Four Major Religions. Notably, Samir Khalil agrees with this breakdown of the disputation, as do the current editors and authors of this work. The three sections include a total of 27 subsections. In section one, there are nine subsections: (1) The Monk Jurjī, (2) Monastic Living, (3) Safety, (4) Christ’s Apostles, (5) The Corruption (taḥrīf) of the Gospel, (6) Allahu Akbar, (7) The Straight Path (al-Ṣirāṭ al-Mustaqīm), (8) Christ’s Divinity, and (9) Christ’s Incarnation. Section two includes the following eight subsections: (10) The Testimony of the Qurʾān to Christians, (11) On the Dual Nature of Christ, (12) Worshipping the Incarnated God, (13) Christ is the Son of God, (14) The Passion of Christ, (15) The Necessity of the Incarnation and Suffering, (16) The Justice of Christ and His Victory, and (17) Veneration of the Cross. The third section presents the final ten subsections: (18) The Signs of the True Religion, (19) Sabaeans, (20) Jews, (21) The Superiority of Christian Law, (22) The Four Scriptures, (23) An Examination of the True Religion, (24) Baptism and Purity, (25) The Sword and Miracles, (26) Hajj, and (27) Departure. 77 In part one of his debate, Jurjī attempts to establish Christianity as the true, universal religion and the virtuous manner in See Būlus Qarʾalī, al-Naṣrāniyya wa-l-islām: Difāʿ mansūb ilā al-abb Jirjis, rāhib dayr mār Simʿān al-baḥarī, amām al-amīr al-Ẓāfir al-mulaqqab bi-l-malik al-Mushammar ibn Ṣalāḥ al-Dīn al-Ayyūbī (Beirut: Maṭbaʿat alʿilm, 1932), 9–144. 77

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which modest, pacifistic, wonderworking apostles spread the uncorrupted Gospel throughout the world. 78 He juxtaposes this with what he views as the vulgar, violent, and impious spread of Islam. Much of Jurjī’s argument is based upon an unfavorable assessment of Muḥammad, who he depicts as a confused, power hungry, dishonest, and sexually unrestrained man. 79 In many ways, Muḥammad—in Jurjī’s eyes—is the antithesis of a pious, principled, and Christ-like monk. It is worth noting that Jurjī does not offer his criticism of Muḥammad recklessly. Rather, he criticizes Islam’s prophet only after his safety is explicitly guaranteed by the governor multiple times. In part two, Jurjī continues to reinforce his defense of the Trinity and Incarnation by offering a Christian exegesis of certain Qurʾānic passages. His defense largely rests upon his interpretation of Q 4:171 in which Jesus is identified as the Word of God and a Spirit from him; however, Jurjī also interprets Q 3:13–14, Q 29:46, Q 5:82, and Q 3:55 through a distinct Christian lens. After expounding these Qurʾānic verses, Jurjī argues that the Qurʾān compels Muslims to support the core tenets of Christianity. At the end of this section, Jurjī offers a defense of Christian doctrine and practices, including the veneration of

Interestingly, this position—which was heavily emphasized in the monk-in-the-emir’s-majlis genre—was criticized by the East Syrian polymath, Ḥunayn ibn Isḥāq, who argued that every individual could claim that his or her religion had been established by scripture and miracles. See Samir, “Maqālat Ḥunayn,’” 349–350; see also Sbath, Vingt traités, 181–185. 79 The association between Islam, Muḥammad, and violence by Christian authors can be traced to the earliest years of Islamic rule. The late seventh-century Greek work Doctrina Jacobi nuper baptizati (The Teachings of Jacob, the Newly Baptized) refers to an Arabian false prophet holding the sword. See Gilbert Dagron and Vincent Déroche, ed. and trans., “Juifs et Chrétien dans l’Orient du VIIe siècle,” Travaux et memoires 11 (1991): 209. See Ayman Ibrahim’s skeptical views on Doctrina Jacobi in his “Review of Juan Cole’s Muhammad,” 4. 78

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the Cross. 80 In the third and final section of Jurjī’s debate, he compares the doctrines, laws, and morality of what he considers the four major religions: Sabaeanism, Judaism, Christianity, and Islam. He uses a variety of analogies and several extensive and entertaining parables. 81 Eventually, Jurjī and his Muslim interlocutors contemplate arbitrating the dispute by means of divination, and later even consider an ordeal by fire. 82 However, no Muslim is willing to fairly or bravely engage Jurjī in this manFor a recent study on this topic, see Charles Tieszen, Cross Veneration in the Medieval Islamic World: Christian Identity and Practice under Muslim Rule (London: I. B. Tauris, 2017). 81 Arabic-speaking Jews, Christians, and Muslims regularly produced works of comparative religion. Several notable ʿAbbāsid-era authors who composed works of comparative religion include al-ʿĀmirī (d. 992), al-Bāqillānī (d. 1013), al-Shahrastānī (d. 1153), and Ibn Kammūna (d. 1284). See al-ʿĀmirī, al-iʿlām bi-manāqib al-Islām, ed. A. A. Ghurāb (Cairo, 1967); David Thomas, ed. and trans., “Kitāb alTamhīd,” in Christian Doctrines in Islamic Theology (Leiden: Brill, 2008), 144–203; al-Shahrastānī, Al-milal wa-l-niḥal, ed. M. ʿAbd al-Qādir alFāḍilī (Beirut, 2000); Moshe Perlmann, ed. and trans., Saʿd b. Manṣūr Ibn Kammūna’s Examination of the Inquiries into the Three Faiths: A Thirteenth-Century Essay in Comparative Religion (Berkeley: University of California Press, 1967). 82 For a more complete analysis of ʿAbbāsid Christian-Muslim dialogue, see Sidney Griffith, “Disputes with Muslims in Syriac Christian Texts: From Patriarch John (d. 648) to Bar Hebraeus (d. 1286),” in Religionsgespräche im Mittelalter, ed. B. Lewis and F. Niewöhner (Wolfenbütteler Mittelalter – Studien 4; Wiesbaden, 1992), 251–273; Sidney Griffith, The Beginnings of Christian Theology in Arabic: Muslim-Christian Encounters in the Early Islamic Period (Aldershot, Hampshire: Ashgate, 2002); David Thomas, ed., Christians at the Heart of Islamic Rule: Church Life and Scholarship in ʿAbbasid Iraq (Leiden: Brill, 2005); E. Grypeou and Mark Swanson, eds., The Encounter of Eastern Christianity with Early Islam (Leiden: Brill, 2006); Griffith, The Church in the Shadow of the Mosque; Bertaina, Christian and Muslim Dialogues; David Thomas, Routledge Handbook on Christian-Muslim Relations (New York: Routledge, 2018). 80

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ner. After Jurjī’s defense of the true faith, he is invited to go on hajj and visit Mecca. He humorously and gracefully declines the offer. Finally, the monk is given a parting gift by the governor and departs for his monastery. But there are critical questions to ask: Did this debate really take place? Was Jurjī a real Christian figure? Did the emir support the monk over the Muslims? These questions are central to the issue of authenticity and authorship. As previously stated, these texts of the majlis debates are not intended to be verbatim accounts of historical, Christian-Muslim encounters. However, this is not to say that these debates did not occur. Regarding Jurjī’s dispute, Mark Swanson asks two excellent questions: Do we have here a report (probably somewhat polished) of an actual debate, written up shortly afterwards by the victor’s disciple? Or is the text an imaginary composition, inspired by earlier examples of the genre, written both to entertain and to reassure Christians that their faith was true and could readily be vindicated in fair debate? 83

These two questions can be asked of each of the monk-in-theemir’s-majlis texts. In his comments on Jurjī’s text, Samir K. Samir argues that the information provided concerning the interlocutors and geographical surroundings of the monastery was not common knowledge. This led Samir to suggest that Jurjī’s debate is an embellished account of an actual encounter. Nevertheless, even if the debate were completely fictitious, throughout the centuries Christians have attempted to present it as an actual theological engagement. In the same vein, Krisztina Szilágyi summarizes the intentions of the majlis works and observes that, “Events had messages and getting these messages across took priority over factuality.” 84 Therefore, these debates are a sanitized representation of Christian life under Muslim rule. Throughout these works, the Christian is modest and insightful, 83 84

Mark Swanson, “The disputation of Jirjī the Monk,” in CMR IV, 169. Szilágyi, “The Disputation of the Monk Abraham of Tiberias,” 92.

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while the Muslim is vain and foolish. The Christian is peaceloving and composed, while the Muslim is predatory and easily agitated. The Christian is victorious, while the Muslim is vanquished. As a representative of the monk-in-the-emir’s-majlis genre, Jurjī’s text is no exception. Nevertheless, in our estimation, Jurjī’s text represents the beautiful culmination of a developing Christian-Arabic genre, especially in its articulation and thoroughness. The manuscripts containing The Disputation of Jurjī the Monk are numerous, numbering upwards of 100. They are scattered across a variety of locations and libraries. 85 Some of the earliest manuscripts can be dated between the fourteenth and sixteenth centuries, while more recent copies of the dispute can be dated to the early twentieth century. The opening lines of the debate have been preserved in a German manuscript dating to the fourteenth century (MS Gotha, Forschungsbibliothek – Ar. 2882). Unfortunately, only the first several pages of the debate survive in this particular manuscript. In order to reconstruct the best possible rendition of this debate, we consulted a variety of manuscripts from multiple locations, prioritizing older manuscripts. Still, several more recent manuscripts were examined in order to corroborate earlier manuscripts. For thoroughness, we have also taken into consideration and included Qusṭanṭīn Bāshā’s 1932 edition of Jurjī’s debate, which claims to have utilized numerous manuscripts, including several “old” manuscripts from The Bibliothèque nationale de France. Disappointingly, he did not specify which manuscripts he used. It seems likely, however, that he is referring to the following manuscripts: MS Ar. 186 (1585), MS Ar. 187 (1660), MS Ar. 188 (17th century), and MS Ar. 189 (1690). Perhaps even more unfortunate is Bāshā’s descriptions, or lack thereof, of the “dozens” of manuscripts that he consulted from “Eastern libraries.” In addiFor a more complete list of the known manuscripts, see Samir K. Samir, “Bibliographie,” Islamochristiana 7 (1981): 299–307; Swanson, “The Disputation of Jirjī the Monk,” 169–170. 85

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tion to these shortcomings, Bāshā claims that his base text is an unidentified manuscript from 1539, which he describes as the “oldest and most correct.” 86 References to this edition will be noted as (BA). We also consulted Būlus Qarʾalī’s 1933 edition of the text, which claims to have consulted 14 manuscripts: (1) MS Vatican – 146, 96 pages (16th century)

(2) MS Beirut, Bibliothèque Orientale – 672, fols. 57r–104v (1713)

(3) MS Beirut, Bibliothèque Orientale – 673, pp. 1–142 (16th century)

(4) MS Beirut, Bibliothèque Orientale – 674, 165 pages (18th century) (5) MS Beirut, Bibliothèque Orientale – 675, 48 pages (19th century) (6) MS Beirut, Bibliothèque Orientale – 676, pp. 72–215 (1715)

(7) MS Beirut, Bibliothèque Orientale – 677, 125 pages (1887)

(8) MS Beirut, Bibliothèque Orientale – 678, pp. 1–90 (1566)

(9) MS Beirut, Bibliothèque Orientale – 679, 50 pages (16th century) (10) MS Vatican – 504, 104 pages (1589)

(11) Dayr al-Shīr – 48, 134 pages (18th century) (12) Dayr al-Shīr – 86, 182 pages (18th century) (13) Dayr Mār Dūmiṭ – 469, pp. 36–130 (1634)

(14) Dayr Mār Ishaʿayā – (1716)

Qarʾalī’s edition is a significant improvement upon Bāshā’s work. Unlike Bāshā, Qarʾalī identifies and describes the manuscripts he consulted and notes the textual variants throughout his edition. Unfortunately, his edition relies almost exclusively Qusṭanṭīn Bāshā, Mujādalat al-anbā Jirjī l-rāhib al-Simʿānī maʿ thalāthat shuyūkh min fuqahāʾ al-Muslimīn bi-ḥaḍrat al-amīr Mushammar al-Ayyūbī (Beirut: 1932), 6.

86

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IN SEARCH OF THE TRUE RELIGION

upon Lebanese manuscripts, the majority of which can be found in the Bibliothèque Orientale. References to this edition will be noted as (Q). 87 In order to ameliorate the work of both Bāshā and Qarʾalī and recreate the most accurate representation of Jurjī’s work, we have scrutinized over a dozen additional manuscripts, including all of the oldest extant manuscripts. Nevertheless, in order to create our base text, we largely relied on Bāshā’s edition, which is quite clear and shares significant similarities with all of the earliest manuscripts; however, in a handful of instances in which the majority of the earliest manuscripts agree with one another and disagree with Bāshā, we have chosen to change the base text. For example, if BA uses ‫ ��اب‬and S1, S2, P, V, and C use ‫ا����يل‬, the base text will read ‫ ا����يل‬and Bāshā’s variant reading will be noted. Additionally, if an earlier manuscript offers a reading that is clearer and more correct than Bāshā’s edition, we have chosen to opt for the clearer reading; again, Bāshā’s variant reading is noted with the other variants. Moreover, Qarʾalī suggests numerous corrections and clarifications to both Bāshā’s edition and the manuscripts which he consulted, particularly passages in which variants are abundant. We have noted many of Qarʾalī’s suggestions in our edition.

A CHRONOLOGICAL LIST OF THE CONSULTED MANUSCRIPTS

(E2) MS Gotha, Forschungsbibliothek – 2882, fols. 43r–44v (14th century) (B1) MS Beirut, Bibliothèque Orientale – 673, pp. 1–142 (16th century)

(M1) MS Oxford, Bodleian Library – Marsh. 581 (1536)

(M2) MS Oxford, Bodleian Library – Marsh. 512 (1554) 88

Būlus Qarʾalī, Al-Naṣrāniyya wa-l-Islām. Difāʿ mansūb ilā l-Āb Jirjis rāhib Dayr Mār Simʿān al-Baḥrī amām al-amīr al-Ẓāfir al-mulaqqab bi-lMalik al-Mushammar ibn Ṣalāḥ al-Dīn al-Ayyūbī (Beit Chebab: 1933).

87

38

IN SEARCH OF THE TRUE RELIGION

upon Lebanese manuscripts, the majority of which can be found in the Bibliothèque Orientale. References to this edition will be noted as (Q). 87 In order to ameliorate the work of both Bāshā and Qarʾalī and recreate the most accurate representation of Jurjī’s work, we have scrutinized over a dozen additional manuscripts, including all of the oldest extant manuscripts. Nevertheless, in order to create our base text, we largely relied on Bāshā’s edition, which is quite clear and shares significant similarities with all of the earliest manuscripts; however, in a handful of instances in which the majority of the earliest manuscripts agree with one another and disagree with Bāshā, we have chosen to change the base text. For example, if BA uses ‫ ��اب‬and S1, S2, P, V, and C use ‫ا����يل‬, the base text will read ‫ ا����يل‬and Bāshā’s variant reading will be noted. Additionally, if an earlier manuscript offers a reading that is clearer and more correct than Bāshā’s edition, we have chosen to opt for the clearer reading; again, Bāshā’s variant reading is noted with the other variants. Moreover, Qarʾalī suggests numerous corrections and clarifications to both Bāshā’s edition and the manuscripts which he consulted, particularly passages in which variants are abundant. We have noted many of Qarʾalī’s suggestions in our edition.

A CHRONOLOGICAL LIST OF THE CONSULTED MANUSCRIPTS

(E2) MS Gotha, Forschungsbibliothek – 2882, fols. 43r–44v (14th century) (B1) MS Beirut, Bibliothèque Orientale – 673, pp. 1–142 (16th century)

(M1) MS Oxford, Bodleian Library – Marsh. 581 (1536)

(M2) MS Oxford, Bodleian Library – Marsh. 512 (1554) 88

Būlus Qarʾalī, Al-Naṣrāniyya wa-l-Islām. Difāʿ mansūb ilā l-Āb Jirjis rāhib Dayr Mār Simʿān al-Baḥrī amām al-amīr al-Ẓāfir al-mulaqqab bi-lMalik al-Mushammar ibn Ṣalāḥ al-Dīn al-Ayyūbī (Beit Chebab: 1933).

87

INTRODUCTION

39

(B2) MS Beirut, Bibliothèque Orientale – 678, pp. 1–90 (1566)

(A1) MS Aleppo, Syrian Orthodox Archdiocese – 127, fols.1v– 52r (1585) (P) MS Paris, BNF – Ar. 186 (1585)

(V) MS Vat – Ar. 99, fols. 53v–76v (1591)

(B3) MS Beirut, Bibliothèque Orientale – 679, 50 pages (16th century)

(S2) MS Sinai, Monastery of St. Catherine – Ar. 625, fols. 1–68 (16th century) (V2) MS Sbath Vat – Ar. 542, fols. 162r–194v (1639)

(CB) MS Dublin, Chester Beatty – 4924, fols. 17v–48v (1689)

(G1) Fdn. Georges et Mathilde Salem – Ar. 271; formerly Sbath 1076, 113 pages (17th century)

(E1) MS Gotha, Forschungsbibliothek – 2875, fol. 1r–47r (late 17th century) (C) MS Cairo, Coptic Museum – Theology 295; Simaykah 73 (18th century) (S1) MS Saïda, Couvent Saint-Sauveur – Haddad Cat. 1459, pp. 1–151 (18th or 19th century) 89

Unfortunately, MS Oxford, Bodleian Library – Marsh. 581 (1536) and MS Oxford, Bodleian Library – Marsh. 512 (1554) could not be procured; however, A. Nicoll’s English translation, which was based on these two manuscripts, was consulted. See A. Nicoll, “Account of a Disputation between a Christian Monk and Three Learned Mohammedans on the Subject of Religion,” Edinburgh Annual Register 9 (1816): 405– 442. 89 Joseph Nasrallah dates this manuscript as well as manuscripts 761, 870, 945, 976, 1039, and 1114 from Couvent Saint-Sauveur to the thirteenth century. See Joseph Nasrallah, Histoire du mouvement littéraire dans l’église melchite du Ve au XXe siècle: Contribution à l’étude de la littérature arabe chrétienne, vol. 3.1 (Peeters: Louvain, 1981), 256. However, this appears to have been incorrect. Manuscript 1459 was the property of Fr. Tobias Najm of the Basilian Salvatorian in 1840, which would 88

40

IN SEARCH OF THE TRUE RELIGION

(L) MS Jāmiʿat al-Balamand – 26, fols. 91r–133v (date unknown)

(D) MS Damascus, Greek Orthodox Patriarchate – 181.1 (1813)

(T) MS Mardin, Chaldean Cathedral – 51.43, fols. 4v–73r (19th century) (J) MS Jerusalem, Saint Mark’s Monastery – 134, fols. 56v–119v (19th century) (K) MS Diyarbakir, Meryem Ana Kilisesi – 41; 65; 3/6, pp. 1–56 (19th century)

THE CRITICAL APPARATUS OF OUR EDITION

We have been able to establish the following relationships between the manuscripts. Group 1: the Lebanese manuscripts S1, B1, B2, B3, L, and additional manuscripts from the Bibliothèque Orientale are nearly identical; therefore, a variant reading from this group of related manuscripts is noted in the critical apparatus by S1 alone. For example: S1 ���, not S1, B1, B2, B3, L ���. Group 2: manuscripts P, A1, and CB are nearly identical. Additionally, the later manuscripts J and K closely resemble P, A1, and CB and have been used to corroborate the earlier variants in this group; therefore, a variant reading from this group of related manuscripts is noted in the critical apparatus by P alone. For example: P ً ‫كث��ا‬, not P, A1, CB, J, and K ً ‫كث��ا‬. Group 3: manuscript V closely resembles P and its related manuscripts but demonstrates enough differences to warrant an independent notation in the critical apparatus. Moreover, manuscripts D and T closely resemble V and have been used to corroborate the earlier variants in V; therefore, a variant reading from this group of related manuscripts is noted in the critical apparatus by V alone. For example: V ‫ث��ث‬, not V, D, and T ‫ث��ث‬. If a variant reading is place this manuscript in the 18th or 19th century. Moreover, the additional manuscripts from Couvent Saint-Sauveur that contain Jurjī’s debate are also from the 18th and 19th century. This later dating was also suggested by the curator of the library at Couvent Saint-Sauveur.

40

IN SEARCH OF THE TRUE RELIGION

(L) MS Jāmiʿat al-Balamand – 26, fols. 91r–133v (date unknown)

(D) MS Damascus, Greek Orthodox Patriarchate – 181.1 (1813)

(T) MS Mardin, Chaldean Cathedral – 51.43, fols. 4v–73r (19th century) (J) MS Jerusalem, Saint Mark’s Monastery – 134, fols. 56v–119v (19th century) (K) MS Diyarbakir, Meryem Ana Kilisesi – 41; 65; 3/6, pp. 1–56 (19th century)

THE CRITICAL APPARATUS OF OUR EDITION

We have been able to establish the following relationships between the manuscripts. Group 1: the Lebanese manuscripts S1, B1, B2, B3, L, and additional manuscripts from the Bibliothèque Orientale are nearly identical; therefore, a variant reading from this group of related manuscripts is noted in the critical apparatus by S1 alone. For example: S1 ���, not S1, B1, B2, B3, L ���. Group 2: manuscripts P, A1, and CB are nearly identical. Additionally, the later manuscripts J and K closely resemble P, A1, and CB and have been used to corroborate the earlier variants in this group; therefore, a variant reading from this group of related manuscripts is noted in the critical apparatus by P alone. For example: P ً ‫كث��ا‬, not P, A1, CB, J, and K ً ‫كث��ا‬. Group 3: manuscript V closely resembles P and its related manuscripts but demonstrates enough differences to warrant an independent notation in the critical apparatus. Moreover, manuscripts D and T closely resemble V and have been used to corroborate the earlier variants in V; therefore, a variant reading from this group of related manuscripts is noted in the critical apparatus by V alone. For example: V ‫ث��ث‬, not V, D, and T ‫ث��ث‬. If a variant reading is place this manuscript in the 18th or 19th century. Moreover, the additional manuscripts from Couvent Saint-Sauveur that contain Jurjī’s debate are also from the 18th and 19th century. This later dating was also suggested by the curator of the library at Couvent Saint-Sauveur.

INTRODUCTION

41

shared by Group 1, 2, and 3, it will be noted by S1, P, and V alone. For example: S1, P, and V ‫فقهاء‬, not S1, B1, B2, B3, L, P, A1, CB, J, K, V, D, and T ‫فقهاء‬. An identical style of notation is used if a variant reading is shared by Group 1 and 2 or Group 1 and Group 3, and so on. The remaining manuscripts do not share a preponderance of similarities with any single manuscript or group of manuscripts. For significant portions of the text, manuscript C closely resembles BA (Bāshā’s edition), while at other times it closely resembles P. Likewise, for significant portions of the text, S2 closely resembles BA, while at other times it closely resembles S1; therefore, both C and S2 warrant independent notations in the critical apparatus. Manuscripts E1, G1, and V2 show considerable similarities with one another but demonstrate enough differences to warrant independent notations in the critical apparatus as well; however, it is worth noting that G1 is nearly identical to Q (Qarʾalī’s edition) and shares numerous similarities with P as well. To clarify, S1, P, and V have numerous associated manuscripts, whereas C, S2, E1, G1, and V2 do not. Finally, E2, which only contains several folios, includes a unique introduction to the text that is not found in any other manuscript. It also has been given an independent notation in the critical apparatus. Again, the purpose of this edition is to recreate a text that most closely resembles the urtext of Jurjī’s debate. The goal is not to account for every textual variant in every available manuscript. When comparing nearly 20 manuscripts and two editions of a particular text, even if the text shows considerable consistency, the number of textual variants can become cumbersome and distracting. Taking this into consideration, we have only chosen to note the textual variants which we considered useful to the edition and beneficial to understanding the text. Therefore, we have ignored variants that only appear in a single manuscript. In other words, any variant found in the critical apparatus was corroborated by other manuscripts. In order to further simplify the critical apparatus, we have also chosen to ignore the inconsistent use of honorifics attached to the various names of God, Jesus, and the prophets. Having said that, every manuscript demonstrated some idiosyncrasies that were not

42

IN SEARCH OF THE TRUE RELIGION

found in other manuscripts. Naturally, some manuscripts included more interpolations than others, while some manuscripts omitted more passages than others. Nevertheless, as previously mentioned, the language of the debate throughout the numerous manuscripts demonstrates remarkable consistency, and although minor variations and differences abound throughout the manuscripts, these differences do not alter the meaning of the text or challenge its comprehensibility in any significant manner. Moreover, there appears to be no lacunae throughout the entirety of Jurjī’s debate. Finally, as expected in medieval Arabic, the language across the various manuscripts demonstrates extensive orthographic, morphological, and syntactical divergences from Classical Arabic. 90

David Thomas and Rifaat Ebied have nicely detailed many of the idiosyncrasies found in Middle Arabic manuscripts in their edition and translation of the works of ʿAlī al-Ṭabarī. See David Thomas and Rifaat Ebied, eds. and trans., The Polemical Works of ʿAlī al-Ṭabarī (Leiden: Brill, 2016), 25–40. 90

44

IN SEARCH OF THE TRUE RELIGION

THE DISPUTE OF JURJĪ THE MONK [Section One: Comparing the Messages and Personalities of Christ and Muḥammad] [Part 1: The Monk Jurjī]

In the name of the Father, the Son, and the Holy Spirit, one God, Amen. With the help of the Almighty, we begin to write a description of a debate that took place between the Simonite monk and three Muslim jurists (fuqahāʾ) in the presence of Prince alẒāhir al-Mushammar and the dialogue that occurred among them in the emirate of King al-Ẓāhir Ghāzī ibn Yūsuf ibn Ayyūb al-Ṣalāḥī

‫‪TEXT AND TRANSLATION‬‬

‫‪45‬‬

‫��اد�� ���ي ا��اهب‬

‫] الفصل ا��ول‪ :‬مقارنة رسا��ت و��صيات ا��سيح و��� ّد [‬ ‫] ‪ - ١‬ا��اهب ���ي [‬

‫با�� ا��ب وا���ن وا��وح القدس إ�� ٍ وا�د آم�ن‪.‬‬

‫‪1‬‬

‫نبتدئ بعونه تعا�ى نكتب ‪ 2‬وصف ��اد�� ‪�� 3‬ت ب�ن ا��اهب السمعا�ي وب�ن‬

‫ث��ثة من فقهاء ‪ 4‬ا��س���ن و�دو��م ح��ة ‪ 5‬ا��م�� الظاهر ‪ 6‬با��شمّر ‪ 7‬وما‬

‫��ى بي��م من ا��طاب �ي إمارة ا��ل� الظاهر �ازي �ن يوسف �ن أيوب‬ ‫الص���ي‬

‫‪ ���.‬ا��� ا��الق ا��ي الناطق ‪; E2‬با�� ا��� ا��ي ا��ز�ي ‪P‬‬

‫وك�ن ‪; E2 provides a different introduction:‬نبتدئ بعونه تعا�ى نكتب ‪P omits‬‬

‫‪1‬‬ ‫‪2‬‬

‫هاذا ا��اهب �ي د�� مار �معان فد�ل �ي قضيان شغل إ�ى �لب من ا��م�� ا�����ي وك�ن ا��اهب‬

‫صاحب فضايل ومعا�ي ا��ي تا�� ��ا ا��هبان وأ�لها وأ��فها وك�ن رئيس ��� ا���� ا��ذكور إ�ى‬ ‫��ن إدرا�� ال�ك�� الشيخو�ة‪���� .‬ن ح�� ب�ن ��ي ا��م�� أ�ا السلطان ا�����ي أحسن قبو�� بغاية‬

‫ا����ام وا�����ام‪ .‬ف��ا ان�� إ�ى الشيخ أنبا ���ي است�� بالن��انية فسأ�� وقال �� يا راهب أنبا‬ ‫‪���. This‬ي قدومك إلينا قدوم ٌ مبارك وشغل� ينق�� وسنذ�� من بعض مسائل ا��م�� وا�دة م��ا‬ ‫‪.‬قال ا��م�� يا راهب أما تاك�ون ا���م ‪introduction is followed by‬‬ ‫‪��.‬اورة �د�� ‪P‬‬ ‫‪.‬نفر ‪P‬‬

‫‪����.‬ة ‪P‬‬

‫‪.‬ا����ا ‪C, P, V‬‬

‫‪.‬با��ل� ا��شمر ‪C, P‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

46

IN SEARCH OF THE TRUE RELIGION

over the community (umma) of Islam in the Syrian city of Aleppo, which took place during the rule of Leo the Armenian, the son of Stephen, in the tenth year (of his reign), which corresponds to the year 6725 (AD 1216) of our father Adam, peace be upon him. The head of the monastery, Mār Simʿān al-ʿAjāʾibī al-Baḥarī, agreed to meet the emir, sultan, and ruler of the city of Aleppo, where his army was encamped in the space between ʿUmm and Ḥārim, along with his retinue. The head [of the monastery] met with the emir in order to present the needs and interests of his monastery. When he stood before the sultan with the monks who had accompanied him, they were received with the best reception. He ordered the fulfillment of their needs and requests. He arranged for them to stay in the tent of King Mushammar, his brother.

‫‪TEXT AND TRANSLATION‬‬

‫‪47‬‬

‫��� أمة ‪ 1‬ا��س��م ��دينة �لب الشامي ّة ‪ 2‬و�ي ��ل� ��ون �ن اسطفانوس ���‬

‫قبي�� ا��رمن �ي التار�خ العا�� ا��وافق لسنة ‪�� 3 6725‬بينا آدم �ليه الس��م‬

‫)‪ 1216‬مسيحية(‪.‬‬

‫‪4‬‬

‫ن رئيس د�� القد�� ماري �معان الع�ائ�ي البحري ح�� ب�ن ��ي‬ ‫ات ّفق أ ّ‬ ‫ا��م�� والسلطان صاحب مدينة �لب وأ��ا��ا‪ .‬حيث ك�ن ي��ل �يشه ‪� 5‬ي‬

‫م و�ارم ‪ 6.‬وك�ن حضور ا��ئيس ��ى ا��م�� ‪��� 7‬ل‬ ‫الفضاء ا��ي ب�ن ع ُ ّ‬

‫حوا�ج ع�ضت �� من حوا�ج د��ه ومصا��ه ‪ .8‬ف�� ّا مثل ب�ن ��ي السلطان‬

‫مع من ك�ن قد ��به من ا��هبان قبلهم أحسن قبول‪ .‬وأ�� بقضاء‬ ‫حوا��هم‪ .‬وما ا���سوه ‪ 9.‬ور�� ��م ال��ول �ي خيمة أخيه ا��ل� ا��شمّر‬

‫‪10.‬‬

‫‪.‬أمة ‪C omits‬‬

‫‪.‬وصاحب مدينة أنطاكية ‪C, P, V add‬‬

‫‪Several manuscripts propose variant dates of either 6615 or 6715.‬‬

‫نبتدئ بعون ا��� تعا�ى وحسن توفيقه ���اد�� ابينا ‪This paragraph is shortened in S1:‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪.‬ا��اهب ���ي مع ا��م�� وث��ثة من ���اء ا��س���ن �ي مدينة �لب ا���مية‬ ‫‪.‬ك�ن ي��ل ���لته �يشه ‪V‬‬

‫م و�ارم ‪P omits‬‬ ‫‪.‬حيث ك�ن ي��ل �يشه �ي الفضاء ا��ي ب�ن ع ُ ّ‬ ‫‪��.‬ى ا��م�� ‪P omits‬‬

‫‪��.‬صا�� ا���� ‪ �� with‬من حوا�ج د��ه ومصا��ه ‪P replaces‬‬ ‫‪.‬وما ا���سوه ‪P omits‬‬

‫‪.‬ا��ل� ا��شمّر ‪P omits‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

48

IN SEARCH OF THE TRUE RELIGION

Among those who accompanied the head monk there was an elderly man who was wise in understanding and knowledge. He was adorned with shiny grey hair and pleasant morals. Eyes longed to see him. He had lived in the monastery since his youth and had enjoyed the praises and admiration that only befit the most glorious and honorable monks. He had been the head of the monastery for a number of years until he reached senility and old age. His name was Anbā Jurjī. When he was in the presence of the king Mushammar, the king received them with the best reception and with the utmost generosity and reverence. When he looked at the old man, Anbā Jurjī, the king delighted in looking at him, he drew him close, and arranged for him to sit near him. When the head [of the monastery] returned to the sultan in order to satisfy his needs,

‫‪49‬‬

‫‪TEXT AND TRANSLATION‬‬

‫خ �ي سن ّه �ك�� �ي‬ ‫وك�ن قد ��ب ا��ئيس ‪ 1‬من ا��هبان ا���ن ����ه ‪ 2‬شي ٌ‬ ‫فهمه و���ه‪�ّ �� .‬ن ��يبة زاهرة وأ���ق �ذبة تتوق ‪ 3‬ا����اظ إ�ى معاينته‬

‫وقد سكن ا���� منذ �داثة سن ّه واستفاد من ا���امد والفضائل ال�ي تناسب‬ ‫ا��هبان أ�ّلها وأ��فها وك�ن رئيسا ً ��� ا���� سن�ن �دّة إ�ى ��ن إدرا��‬ ‫ال�ك�� والشيخو�ة ‪ 4‬وا�مه أنبا ���ي‪.‬‬

‫‪5‬‬

‫����ن ح�� ب�ن ��ي ‪ 6‬ا��ل� ا��شمّر‪ .‬قبلهم أحسن قبول بغاية ا����ام‬

‫وا�����ل‪ .‬و��ّا نظر إ�ى الشيخ أنبا ���ي است�ّ� بالنظر به وأدناه إليه ور��‬ ‫�� ا����س بقربه‪ .‬و��ّا �اد ا��ئيس إ�ى عند السلطان لي��� حوا��ه‪.‬‬

‫‪�.‬ي ���� من ��بة ‪P adds‬‬

‫‪.‬راهب ‪ with‬ا���ن ����ه ‪P replaces‬‬ ‫‪.‬تفوق ‪P‬‬

‫‪.‬والشيخو�ة ‪P and G1 omit‬‬

‫‪S2 generally follows BA; however, S2 also includes various explanato-‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

‫‪ry elements that do not appear in earlier mss. In S1 the passage reads:‬‬

‫��اهب معدي �ي طر يقه‬ ‫ٍ‬ ‫أنه ذات يوم من ا��يام ك�ن ا��م�� ا��قدم ذ��ه �الس مع أ��ابه و�ذا‬

‫فاب��ه ا��م�� فارسل ���م من ���انه وأ�ى به ا�ى ب�ن ��يه طالب ��ل� أن ��ا�� عن ا��يانة ا��سيحية‪.‬‬

‫���� ب�ن ��يه و��ل ما ��ب �ليه من التواضع وا��دب فرحب به ا��م�� وا�لسه طالب ��ل�‬

‫‪. The descriptions of Jurjī and his back‬ا��وا��ه معه ل��� ��تفحصه عن امور �امضة‬‫‪ground are not found in some earlier mss.‬‬ ‫‪.‬ا��م�� أ�ا ‪P adds‬‬

‫‪6‬‬

50

IN SEARCH OF THE TRUE RELIGION

the emir stayed with the old man and began to talk with him and ask him about religious matters, monks and their livelihood, as well as their customs and habits. We recall some of the emir’s questions. [Part 2: Monastic Living]

The emir said, “O monk, do you not eat meat? The monk said, “No. We don’t eat it at all.” The emir said, “Do you not take wives?”

The monk said, “No. Rather, we run away from them.” The emir said, “Why is that? God Almighty created humanity as man and woman, and he did not prohibit them from eating meat.” The monk said, “We do not prohibit marriage nor the eating of meat.

‫‪51‬‬

‫‪TEXT AND TRANSLATION‬‬

‫��سك ا��م�� بالشيخ وأ�ذ ��دّثه ‪ 1‬و��أ�� عن أمور ا���ن وا��هبان و�يش��م‬

‫وس����م وت��ّفهم‪ .‬و���� من بعض مسائل ا��م�� شيئا ً‪.‬‬

‫‪2‬‬

‫] ‪ - ٢‬العيشة ا��هبانية [‬

‫قال ا��م��‪ :‬يا راهب‪ ،‬أما تأك�ون ا���م؟‬

‫قال ا��اهب‪ .�� :‬ما نأك�� با�����‪.‬‬ ‫قال ا��م��‪ :‬أما ‪��� 4‬ذون النساء؟‬

‫‪3‬‬

‫قال ا��اهب‪ .�� :‬بل ��رب م��ن‪.‬‬

‫‪5‬‬

‫قال ا��م��‪ :‬و�� ذل� وا��� تعا�ى ��� ا����ان ذ��ا ً وأ��ى و�� ��ر ّم �ل��م‬

‫أك� ا���م‪.‬‬

‫قال ا��اهب‪ :‬و�� ��ن ��ر ّم ا�� ��ة و�� أك� ا���م‪.‬‬

‫‪.‬وجعل ��ادثه ‪ with‬وأ�ذ ��دّثه ‪P replaces‬‬

‫أول ذل� ابتدئ ا��م�� بالشيخ ��دثه و ��أ�� عن ‪This paragraph is shortened in S1:‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪. The unique introduc‬ا���� وا��هبان و�يش��م وت��فهم و سنذ�� من بعض مسائل ا��م��‬‫‪tion of E2 ends here.‬‬

‫‪ ��.‬با����� ما نأك�� ‪S1, C, P‬‬

‫‪�� appear in numerous manuscripts.‬ا ‪ and‬وما‬

‫‪ ��; G1‬و��رب ع��م و�� ��نوا م��م ‪ ��; S2 and V‬و�نّنا ��رب ع��م و�� ��نوا م��م ‪S1, C, P‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

‫‪ ��.‬بل ��رب م��نّ و�� ��نو إل��ن ‪ ��; Q‬و�نّنا ��رب ع��نّ و�� ��نوا إل��نّ‬

52

IN SEARCH OF THE TRUE RELIGION

Rather, with this [lifestyle] we intend to live a refined, nonmaterialistic life in order to approach the imperceptible, nonmaterialistic substance of God through the refinement of the body. Insofar as iron approaches fire and interacts with it, it removes the slag and dirt, and insofar as water is pure and transparent, the light of the sun can penetrate it. As for the translucent objects which you see, the more they are transparent and diaphanous, the more light can pierce them. Do you not see that the sun is hidden by the debris that rises from the coarseness of the earth, thereby hiding its light?

‫‪TEXT AND TRANSLATION‬‬

‫‪53‬‬

‫و��ّ�ا نقصد ��ل� العيشة اللطيفة ��� ا��يولية ‪ 1‬لنتقر ّب إ�ى ا��� ا��وهر اللطيف‬

‫��� ‪ 2‬ا��يو�ي بتلطيف ‪ 3‬ا����‪�� .‬ن ا��د�� بقدر ما يق��ب من النار و ��الطها‬ ‫و��ف ‪ 5‬ينفذ فيه ضوء‬ ‫ّ‬ ‫يطرح ‪ 4‬عنه خبثه وو��ه‪ .‬وبقدر ما يصفو ا��اء‬ ‫الشمس‪.‬‬

‫‪6‬‬

‫و��ف ‪ 8‬يفعل ‪ 9‬ف��ا الضوء ‪ 10.‬أو‬ ‫ّ‬ ‫��ق‬ ‫أما ��ى ا��جساد ‪ 7‬الشفافة بقدر ما ّ‬ ‫ما‬

‫‪11‬‬

‫��ى‬

‫‪12‬‬

‫أن الشمس‬

‫و��جب ‪ 15‬نورها‪.‬‬

‫‪13‬‬

‫��ج��ا ��ارات تصعد من �لظ‬

‫‪14‬‬

‫ا��رض‬

‫‪.‬الغ�� ا��يولية ‪; Q‬هيو��نية ‪; P, V, E1, V2‬ا��يو��نية ‪S1, C‬‬ ‫‪.‬الغ�� ‪S1, P, E1, G1, V2‬‬

‫‪.‬بتلطف ‪S1, C, P, E1, G1‬‬

‫بقدر ما يطرح ‪,‬بقدر ما ذل� ‪There is no consistent rendition. Variants include‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪.‬يطرح ‪,‬بقدر ذل� يطرح‬

‫‪.‬بقدر ذل� ‪P, V, E1, G1 add‬‬

‫‪.‬ضوء ‪; C and P omit‬شعاع ‪S1‬‬

‫‪.‬أما ��ى أن ا��جساد ‪; G1‬ا��جسام ‪S1, C, P‬‬ ‫‪.‬تنضف ‪S1‬‬

‫‪.‬يتقد ‪. E1‬بقدر ذل� يفعل ‪; V‬بقدر ذل� ينفذ ‪S1 and P‬‬ ‫‪.‬ضوء النار ‪S1‬‬

‫‪.‬أما ‪; P and V‬وأما ‪S1‬‬ ‫‪.‬تع�� ‪P‬‬

‫‪��.‬يعها ‪S1 adds‬‬ ‫‪P omits.‬‬

‫‪.‬و ��جب ‪S1‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬

54

IN SEARCH OF THE TRUE RELIGION

O emir, the rational mind we have within us from God Almighty is oppressed by a coarse, carefree life; and the more it is oppressed, the more it distances itself from the knowledge of God. The more it is separated from God, the more it resorts to bodily pleasures and the love of the present life. We do not only refrain from eating meat and taking wives; rather, we refrain from all bodily pleasures that tantalize the five senses. We hope in doing so to gain favor with God Almighty in his paradise and kingdom that are without end. That is because Christ our Lord said that you are not able to achieve happiness and pleasure in the world to come without misery and sadness in this ephemeral world; therefore, we suffer here in this fleeting, impermanent world in order to obtain rest there in the permanent, unending world.” The emir said, “Your words, O monk, demonstrate truth and sincerity,

‫‪55‬‬

‫‪TEXT AND TRANSLATION‬‬

‫والعقل الناطق ا��كنون فينا أ��ا ا��م�� من ا��� تعا�ى يظ�� بالعيشة ‪ 1‬الغليظة‬ ‫ا��خي ّة وبقدر ظ��ته يبتعد عن معرفة ‪ 2‬ا���‪ .‬وبقدر بعده عن ا��� ‪�� 3‬تبط‬ ‫����ذ ا���� و��بة ا��ياة ا��ا��ة‪ .‬وليس ‪�� 4‬تنع من أك� ا���م ومن ‪ 5‬النساء‬

‫فقط بل من سا�� م��ذ ا���� ومن ك� ما يُطرب ا��واس ا���س و��جو‬

‫��ل� ا��ظوى عند ا��� تعا�ى � ِي جنانه ومل��� ��� ا��ائل‪�� 6 .‬ن السيد‬ ‫ا��سيح قال لنا‪ :‬إن ّ�� ما تقدرون أن ‪ 7‬تنالوا الفرح وال��ور �ي العا�� ا���ي‬

‫‪8‬‬

‫دون الشقاء وا��زن ‪� 9‬ي هذا العا�� الفا�ي‪�� .‬ل� ���� ههنا �ي هذا العا��‬ ‫ا��ائل ��� ‪ 10‬الثابت ‪ 11‬لننال ا��ا�ة هناك �ي العا�� الثابت ��� ا��ائل‪.‬‬ ‫قال ا��م��‪ :‬ك��مك يا راهب ��ّل ��� الصواب والصدق‬

‫ا��ستق��‪.‬‬

‫‪12‬‬

‫‪.‬با���ذية ‪S1‬‬

‫‪C and P omit.‬‬

‫‪.‬وبقدر ظ��ته عن معرفة ا��� وبعده منه تعا�ى ‪S1‬‬ ‫‪.‬أنّنا ‪S1 adds‬‬ ‫‪S1 omits.‬‬

‫‪.‬الغ�� زائل ‪; P‬الغ�� ا��ائل ‪S1‬‬ ‫‪.‬تقدرون أن ‪P omits‬‬

‫‪.‬البا�ي ‪; C, P, G1‬الثا�ي ‪S1, V, E1, V2‬‬ ‫‪.‬ا��زن والشقاء ‪S1 and P‬‬

‫‪.‬الغ�� ‪There is no consistent rendition of ��� or‬‬

‫‪.‬الثابت ‪ or‬ثابت ‪There is no consistent rendition of‬‬ ‫‪.‬الغ�� زائل ‪; P and V‬الغ�� ا��ائل ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

56

IN SEARCH OF THE TRUE RELIGION

but God has blessed us with this and that.” The monk said, “Yes. Your prophet loosened the reins for you and allowed you to enjoy pleasures [in this world]. After all of this, he included the enjoyment of bodily pleasures in paradise by telling you there are rivers of milk and honey and ḥūr al-ʿīn (beautiful white virgins with piercing black eyes) in the afterlife.” [Part 3: Safety]

While the monk and the emir were engaging in questions and answers, three Muslim jurists and their peers were rewrapping their turbans, widening their sleeves, fluffing their trousers, and combing their beards until their collars smelt of musk. [After they finished, they came and] greeted and acknowledged the emir, who welcomed them, responded to them, and made room for them.

‫‪57‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ول�كن ��ن ‪ 1‬قد أنعم ا��� �لينا ��ذه وتل�‪.‬‬

‫قال ا��اهب‪ :‬نعم أن�� نبي ّ�� قد أر�ى ل��� العنان وفسح ل��� �ي استعمال‬

‫ا����ذ‪ .‬وبعد هذا ك� ّ� ‪� 2‬من ‪ 3‬استعمال ال��ات ا��سدي ّة �ي ا��ن ّة بقو�� ‪ 4‬ل���‬ ‫�ي ا��نة ��ر ل�ن و��ر عسل ‪ 5‬وحور الع�ن‪.‬‬

‫] ‪ - ٣‬ا��مان [‬

‫وفيما ‪ 6‬ا��اهب وا��م�� ‪ ��� 7‬ما ��ا فيه ‪ 8‬من السؤال وا��واب ‪ 9‬و�ذا بث��ثة‬

‫وع�ضوا أ�����م ووسعوا‬ ‫من فقهاء ‪ 10‬ا��س���ن و�دو��م قد � ّلظوا ��ا��م‬ ‫ّ‬ ‫فروجهم و��ّحوا ��اهم ح�ى ك�ن ‪ 11‬يفوح ا��سك من أطواقهم ‪ 12‬فسّ��وا‬

‫ودعوا ‪ 13‬فقبلهم ا��م�� وردّ الس��م وأوسع ��م ا��ك�ن‪.‬‬

‫‪.‬يا راهب ‪E1, G1, V2 add‬‬ ‫‪P and E2 omit.‬‬

‫‪.‬ل��� ��� ا��� ا��نة ‪Several manuscripts add some variation of the phrase‬‬ ‫‪.‬أعطي�� ‪P and V add‬‬

‫‪.‬و��ر ��ر ‪C, P, E2, G1 add‬‬ ‫‪.‬فبينما ‪P‬‬

‫‪C, P, G1 omit.‬‬

‫‪.‬ذل� ‪ with‬ما ��ا فيه ‪P and Q replace‬‬

‫‪.‬ا��طاب ‪ with‬السؤال وا��واب ‪E1 replaces‬‬

‫‪.‬أنفار من الفقهاء ‪P and its related manuscripts have some variation of‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

‫وع�ضوا أ�����م ووسعوا فروجهم ‪; C, P, G1 omit‬ح�ى ك�ن ‪V omits‬‬ ‫قد � ّلظوا ��ا��م‬ ‫ّ‬ ‫‪.‬و��ّحوا ��اهم ح�ى ك�ن‬ ‫‪.‬أطرافهم ‪S1, C, P‬‬

‫‪.‬فسّ��ا ودعيا ‪P, E1, G1, V2‬‬

‫‪11‬‬

‫‪12‬‬ ‫‪13‬‬

58

IN SEARCH OF THE TRUE RELIGION

When they looked at the monk, they approached and addressed the emir, asking in Turkish, “Where is this monk from? What is the reason for his presence before you?” The emir responded, “This one is from the Monastery of Simeon. He came to us with his representative in order to present their needs to our majesty the sultan, my brother, may God strengthen him. What do you think about him and his appearance?” One of them, whose name was Abū Ẓāhir al-Baghdādī, said, “May I be made your ransom, emir, everything about him is good and beautiful, and his countenance is radiant and handsome. If only he were not a Christian.” The emir said, “Would you like to speak with him on the topic of religion?” The Muslim said, “As you command, your majesty.”

‫‪59‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ف�� ّا نظروا إ�ى ‪ 1‬ا��اهب أقب��ا ��اطبون ا��م�� و��ائ��نه ‪ 2‬باللغة ال��كي ّة قائل�ن‪:‬‬

‫من أ�ن هذا ا��اهب؟ وما سبب حضوره عند ا��م��؟‬

‫أ�ا��م ا��م�� ‪ 3:‬هذا من د�� �معان وصل إلينا مع مقدّمه ���ل حوا�ج‬

‫أع�ه ا���‪�� .‬ا قول��� �ي ��صه‬ ‫ع�ضت ��م ‪ 4‬عند ا��و�ى ‪ 5‬السلطان أ�ي‬ ‫ّ‬ ‫ومنظره‪.‬‬ ‫فقال م��م وا�د ك�ن ا�مه أبو ظاهر البغدادي‪ :‬جُعِلتُ فداك ‪ 6‬أ��ا ا��م��‬

‫ك� ّ�ا عنده حسن و��يل ووجهه صبيح ومليح ‪ 7‬لو�� أن ّه وأسفاه ن��ا�ي‪.‬‬ ‫قال ا��م��‪ :‬فهل ل��� أن ��اطبوه �ي أ�� ا���ن؟‬

‫قال ا��س��‪ ��� :‬يأ�� ا��و�ى‪.‬‬

‫‪8‬‬

‫‪9‬‬

‫‪E1 and V2 omit.‬‬

‫‪Although all of the manuscripts are somewhat comparable, there is no‬‬

‫‪1‬‬ ‫‪2‬‬

‫أقب�� ��اطبا ‪ and‬أقب�� ��اطبا ا��م�� و��ائ��ه ‪consistent rendition. Variants include‬‬ ‫‪.‬و��ائ��نه ‪. Several manuscripts also omit‬ا��م��‬ ‫‪.‬ا��م�� ‪S1 omits‬‬ ‫‪S1 ��.‬‬

‫‪E1 and G1 omit.‬‬ ‫‪.‬ا��� يطيل بقاك ‪S1‬‬

‫‪.‬ومليح ‪S2, P, E1, G1, V2 omit‬‬

‫‪.‬فوا أسفاه لو�� أنه ن��ا�ي ‪; Q‬حسنا ً و��ي�� ً ووجهه صبيح فوأسفاه لو�� �ي ن��ا�ي ‪V and P‬‬ ‫‪��.‬ن ��� ��ب و��� يأ�� ا��و�ى ‪S1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

60

IN SEARCH OF THE TRUE RELIGION

Each of them looked at his companion, then one of them, Abū Salāma ibn Saʿd al-Mūṣulī, stepped forward and said to him, “Monk.” The monk said, “Here I am, jurist.” The Muslim said, “We honor your Christ, monk, and we glorify his status and uplift his rank above all of the prophets except the prophet of God, his chosen messenger, Muḥammad, whose status you Christians have belittled; moreover, you have not granted him the dignity he deserves. God Almighty honored and respected him, and he revealed the Qurʾān to him as guidance, mercy, and a light from the Lord of the Worlds. Yet you do not say that he is the messenger of God, nor his prophet. There is no doubt that he will oppose you on the Day of Gathering and Judgment, and he will consider you an enemy.” The monk said, “Know, Abū Salāma, that there is a time and place for every discussion and that every question has its answer,

‫‪61‬‬

‫‪TEXT AND TRANSLATION‬‬

‫وجعل ‪ 1‬الوا�د م��م ينظر إ�ى صاحبه ‪�� �� 2.‬ز وا�د م��م يقال �� أبو س��مة‬ ‫�ن سعد ا��وص��ّ وقال‪ :‬يا راهب‪.‬‬

‫قال ا��اهب‪ :‬لبيك ‪ 3‬يا فقيه‪.‬‬

‫قال ا��س�� ‪�� 4:‬ن يا راهب ن�� ّم مسي�ك و�� ّل قدره ‪ 5‬و��فع شأنه ��� ��يع‬

‫ا��نبياء ما ��� �� ّي ا��� ورسو�� ا��صط�� ��� ّد ا��ي أن�� ‪ 6‬النصارى قد أ��ل��‬

‫من قدره‪ .‬و�� ��ولوه ال���امة الواجبة �� وقد أ��مه ا��� تعا�ى و��ّفه وأ��ل‬

‫�ليه القرآن نورا ً وهدى ور��ة من رب العا���ن وأن�� ‪ �� 7‬تقولون إن ّه رسول‬ ‫ا��� و�� نبي ّه ‪ 8‬ف�� �� ‪ 9‬أن ��ا��� ‪ 10‬يوم ا���� وا���ن و ��صم��‪.‬‬

‫‪11‬‬

‫ن لك� مقام ك��ما ً ولك� سؤال جوابا ً‪.‬‬ ‫قال ا��اهب‪ :‬ا��� يا أبا س��مة أ ّ‬

‫‪.‬فبدأ ‪Q‬‬

‫‪.‬ا���� ‪P‬‬ ‫‪.‬نعم ‪E1‬‬

‫‪.‬قال ا��اهب لبيك يا فقيه قال ا��س�� ‪; G1 omits‬قال يا راهب ‪P‬‬ ‫‪���.‬ل قدره ‪���; C and V‬ل بقدره ‪S1 and P‬‬ ‫‪.‬وأن�� ‪ with‬ا��ي أن�� ‪Q replaces‬‬ ‫‪.‬النصارى ��ا ‪G1 adds‬‬ ‫‪.‬و�� نبي ّه ‪P omits‬‬

‫‪E1 and V2 add ��.‬‬ ‫‪.‬و�� �� ما ��اجج�� ‪Q‬‬

‫‪.‬و ��صم�� ‪S1, C, P, G1 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

62

IN SEARCH OF THE TRUE RELIGION

but we did not come to your homes in order to argue and debate you on the topic of religion. Rather, we came as petitionary people; therefore, we only want to discuss what pleases you and what you consider appropriate, because we know that anger and killing are traditions that you do not condemn and customs that you honor. Some of you have said, ‘Deceive them as long as you are in their home, and please them as long as you are in their land.’” The Muslim said, “Monk, fear God for what you have said. Surely, we are a people of law and justice. Everyone here will address you honestly as long as you do not replace truth with falsehood.”

‫‪TEXT AND TRANSLATION‬‬

‫‪63‬‬

‫��ا ح��نا ‪ 1‬ديار�� لقصد ‪�� 2‬ادلت�� و��اورت�� ‪� 3‬ي أ�� ا���ن‪ 4 .‬و��ّ�ا ح��نا‬

‫بصورة أناس متوسل�ن‪�� 5 .‬ا لنا �ا�ة أن ��اطب�� إ�ّ� ��ا �� ُ�ّ�� و يلطف ب��‬

‫ن الغضب والقتل ‪ 8‬عند�� سن ّة �� تُعاب و�ادة ��ا‬ ‫وعند��‪�� 6 .‬ن ّنا ‪� 7‬ارفون أ ّ‬

‫تفتخرون وقد قال بع��م ‪ 9:‬دارهم ما دمتَ �ي دارهم وأر��م ما دمتَ �ي‬

‫أر��م‪.‬‬

‫‪10‬‬

‫ق ا��� فيما ذ��ت‪ .‬إ�ّ�ا ��ن أ��اب ��ع و�دل‪�� .‬ا‬ ‫قال ا��س�� ‪ 11:‬يا راهب ات ّ ِ‬

‫ههنا من ��اطبك ‪ 12‬إ�ّ� بال�ي �ي أحسن إذا ‪ 13‬كنت �� تورد ‪ 14‬مك�ن ا��ق‬ ‫��با ً‪.‬‬

‫‪.‬ول��ّا �� ���� ‪; P‬ول��ّا ما ���� ‪V‬‬ ‫‪.‬قاصد�ن ‪P‬‬

‫‪.‬و��اورت�� ‪P and G1 omit‬‬

‫‪.‬ول��ّا �� ���� إ�ى ب��د�� قاصد�ن ��ادلت�� �ي أ�� ا���ن ‪Q‬‬ ‫‪.‬متسول�ن ‪E1 and G1‬‬

‫إ�� ��ا ��سن عند�� و يلطف ��ي�� و��� ‪; Q‬و��� ذل� ‪ and add‬وعند�� ‪S1, P, V, V2 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪.‬ذل�‬

‫‪.‬أنّنا ‪P, V, Q‬‬

‫‪C, P, G1 omit.‬‬

‫‪.‬بعض�� ‪C, P, V, G1, V2‬‬

‫‪.‬وأر��م ما دمتَ �ي أر��م ‪C, P, G1 omit‬‬

‫‪ throughout this section of the text.‬ا��س�� ‪ instead of‬أبو س��مة ‪G1 uses‬‬ ‫‪��.‬اطب�� ‪S1‬‬ ‫‪.‬إن ‪P‬‬

‫‪.‬تعدد ‪P‬‬

‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬

64

IN SEARCH OF THE TRUE RELIGION

Then the emir turned and smiled, and brought his mouth close to the monk’s ear and said, “Monk, I am the son of a Christian, for I was born of a Greek woman; therefore, answer however you wish, no harm will befall you.” Then he removed the ring from his finger and placed it on the finger of the monk. [Part 4: Christ’s Apostles]

The monk said, “Abū Salāma, we do not replace truth with falsehood. Rather, we fear that on account of your harsh nature you will misunderstand truth for falsehood. As for your criticism that we have not granted Muḥammad respect nor accepted that he is a messenger and prophet of God, we can offer evidence and clear proof [that he is neither].”

‫‪TEXT AND TRANSLATION‬‬

‫‪65‬‬

‫�� التفت ا��م�� وتب� ّ� ‪ 1.‬وأد�ى ��ه من أذن ا��اهب ‪ 2‬وقال يا راهب أنا ا�ن‬ ‫ن��انية ���ي و��ت من ا��أة ‪ 3‬رومية‪�� .‬اوب ��ا ���� ‪ 4‬ف�� بأس �ليك‪�� .‬‬ ‫��ع �ا��ه من ��ه ‪ 5‬ووضعه �ي إصبع ا��اهب‬

‫‪6.‬‬

‫] ‪ - ٤‬رسل ا��سيح [‬

‫قال ا��اهب‪ :‬يا أبا س��مة ��ن �� ‪ 7‬نورد مك�ن الصدق ��با ً‪ .‬و��ّ�ا ���� أن‬

‫تتصو ّر لغلظ طبا�ك ‪ 8‬ا��ق ��با ً‪ 9 .‬فأمّا ما تن��ه �لينا من أنّنا �� نوجب ��� ّدا ً‬ ‫ا����ام‬

‫‪10‬‬

‫و�� نقر ّ أن ّه رسول من ا��� تعا�ى و�� �� ّي فنحن نورد‬

‫وال��هان الوا�ح ‪�� 12‬ل�‬

‫‪13.‬‬

‫‪11‬‬

‫البيان‬

‫‪P omits.‬‬

‫‪.‬إ�ى ا��اهب ‪ with‬من أذن ا��اهب ‪P replaces‬‬ ‫‪���.‬ي و��ت من ا��أة ‪P and G1 omit‬‬ ‫‪.‬شئت ‪G1‬‬

‫‪.‬إصبعه ‪C and P‬‬

‫�� التفت ا��م�� إ�ى ا��اهب وأد�ى ��ه إ�ى أذنه وقال إنا ا�ن ن��انية رومية ��اوب ما شئت و�� ‪Q‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪.‬بأس �ليك‪�� �� .‬ع �ا��ا ً من أصبعه ووضعه �ي أصبع ا��اهب‬ ‫‪S1, P, E1, G1, V2 ��.‬‬

‫‪.‬طبا��� ‪; C, P, V2‬طبعك ‪S1‬‬

‫و���ا ��ن ��اف لغلظ طبا��� أن ‪; Q‬و��ّ�ا ���� أن تتصو ّر لغلظ طبا�ك ا��ق ��با ً ‪G1 omits‬‬

‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪.‬توردوا ا��ق ��با ً‬

‫‪.‬ا����ام ‪S1, P, V omit‬‬ ‫‪.‬ا��ق ‪Q adds‬‬

‫‪.‬الوا�ح ‪S1 omits‬‬

‫‪ ���.‬ذل� ‪P, V, E1, G1, V2 omit; Q‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

66

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “It is inconceivable that you could do such a thing, for you have tasked yourself with an impossible undertaking.” The monk said, “The truth will be revealed, and the impossible will happen. Say, Abū Salāma, do you not accept that God created all of creation?” The Muslim said, “Yes. God Almighty created what is in the heavens and on the earth by his command and his word.” The monk said, “Does a world created by God exist and also a world created by another god?” The Muslim said, “No. Rather, the entire world was created by one God, and he is the God whom we worship. There is no God other than he.” The monk said, “Do you think that God hopes for the salvation of the entire world, or does he prefer the salvation of one community from among his creation and the destruction of the others? Or do you not acknowledge that he is inexhaustible, noble, and bounteous?

‫‪67‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��س��‪ :‬ه��ات أن تقدر ��� ذل� ولو اجهدت ‪ 1‬نفسك �ي طلب ا���ال‪.‬‬

‫قال ا��اهب‪ :‬سوف ينكشف ا��ق و يظهر ا���ال‪ .‬قل ‪ 2‬يا أبا س��مة أ�ّ� تقر ّ‬

‫ن ا��� ��� ا����ئق ك� ّها؟‬ ‫أ ّ‬

‫قال ا��س��‪ :‬نعم‪ .‬ك� ما �ي السموات وا��رض �لقه ‪ 3‬ا��� تعا�ى بأ��ه‬

‫وك��ته‪.‬‬

‫قال ا��اهب‪ :‬فهل يو�د �ا�� �لقه ‪ 4‬ا��� و�ا�� �لقه ‪ 5‬إ�� آ��؟‬

‫‪6‬‬

‫قال ا��س��‪ .�� :‬ول�كن العا�� ك� ّ� �لقه إ�� وا�د وهو ا��� ا��ي نعبده و�� إ��‬

‫���ه‪.‬‬

‫قال ا��اهب‪ :‬فهل ��ى أن ا��� ��أ ���ص العا�� كّ�� أم يؤ�� ���ص أمّة‬

‫وا�دة ‪ 7‬من �لقه ‪ 8‬وه��ك سواها ‪ 9.‬أو �� تقر ّ أن ّه ‪ 10‬غ�ي ���� ‪ 11‬جو ّاد‬

‫‪12.‬‬

‫‪.‬جهدت ‪E1 and G1‬‬ ‫‪.‬ا����ي ‪S1‬‬

‫‪�.‬لقهما ‪E1 and V2‬‬

‫‪�.‬لقهم ‪E1, G1, V2‬‬ ‫‪�.‬لقهم ‪E1, G1, V2‬‬

‫‪���.‬ه ‪S1 and V add‬‬ ‫‪E1 and V2 omit.‬‬

‫‪�.‬لقته ‪�; G1‬ليقته ‪S1, C, P‬‬ ‫‪���.‬هم ‪P, V, E1, G1‬‬ ‫ن ا��� ‪P‬‬ ‫‪.‬أ ّ‬

‫‪; G1 omits.‬كث�� ‪E1‬‬ ‫‪P omits.‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

68

IN SEARCH OF THE TRUE RELIGION

If you say that he is the Almighty, would he not prefer the salvation of the entire world? You have attributed poverty and miserliness to the Almighty Creator, may he be strengthened and exalted, like a person who prepared food for one hundred men, and when one hundred others came, he said to them, ‘Leave me, I do not have food for you.’ This is an indication of that man’s poverty and miserliness.” The Muslim said, “God transcends what you have described, and I acknowledge and admit that he is inexhaustible, noble, and bounteous, the creator of all creation, who prefers salvation for everyone.” The monk said, “If God hopes for the salvation of the entire world, then his messenger must be [sent] to the entire world, not only to one community;

‫‪69‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فإن قلتَ إن ّه ا��� تعا�ى �� يؤ�� ���ص العا�� ك� ّ� فقد ��بت الباري تعا�ى‬

‫ع� و�ّل إ�ى الفقر و ‪ 1‬الب�ل ك���ان أ� ّد طعاما ً ��ائة ر�ل ‪ 2‬ف�� ّا ح��ه‬ ‫ّ‬ ‫مائة ‪��� 4‬ها ‪ 5‬قال ل��ائة ا�����ة ‪ 6:‬ان��فوا ع�ي ��ا يو�د عندي ل��� طعام ‪7.‬‬ ‫‪3‬‬

‫ل هذا ��� فقر ذل� ا����ان أو ����‪.‬‬ ‫فيد ّ‬

‫ن ا��� تعا�ى �� ّا ‪ 8‬وصفت و�� ّي ‪ 9‬أقر ّ وأ���ف أن ّه غ�يّ ���� جو ّاد‬ ‫قال ا��س��‪ :‬إ ّ‬

‫�الق ا����ئق بأ��ها ومؤ�� �����ا‪.‬‬

‫قال ا��اهب‪ :‬فإذا ك�ن ا��� ��اء ���ص العا�� ك� ّ� فيجب أن يكون رسو��‬

‫إ�ى العا�� ك� ّ� �� إ�ى أمّة وا�دة‬

‫‪10.‬‬

‫‪.‬أو ‪BA‬‬

‫‪.‬إ��ان ‪C, P, G1‬‬ ‫‪.‬ح��ت ‪P‬‬ ‫‪.‬إ��ان ‪P‬‬

‫‪ ���.‬تل� ‪P and V‬‬

‫ف��ا أح�� ذل� ��� تل� ا��اية قال ��ولية ا��اية ‪��; E1‬ولئك ا��ائة ا����ة ‪; P and V‬ا����ى ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫ف��ا اح�� ماية ا��ان ��� ‪; V2‬ف��ا اح�� ذل� ��� تل� ا��اية قال ��ولية ا��اية ا�����ة ‪; G1‬ا�����ة‬ ‫‪.‬تل� قال ��و��يك ا��اية‬

‫‪��.‬ا يو�د ل��� طعام عندي ‪��; Q‬ا يو�د ل��� عندي ‪E1, G1, V2‬‬ ‫‪ ���.‬ما ‪P and G1‬‬

‫‪.‬إ� ّي ‪P and V omit‬‬

‫‪ ��.‬إ�ى أمة وا�دة ‪S1, C, P, V, omit‬‬

‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

70

IN SEARCH OF THE TRUE RELIGION

therefore, anyone who calls and declares himself a messenger of God must be endowed with the strength of his sender, and there must be evidence that testifies that he is a messenger of God.” The Muslim said, “What strength and what evidence?” The monk said, “[The strength and evidence] which was found in the apostles of Christ.” The Muslim said, “What are they?” The monk said, “There are three qualities: the performance of miracles, speaking in all languages, and proclaiming [God’s message] to the entire world, whereas you have three qualities that contradict these.” The Muslim said, “What are they?”

‫‪71‬‬

‫‪TEXT AND TRANSLATION‬‬

‫� من نادى ��� نفسه وقال إن ّه رسول من ا��� أن‬ ‫و��ل� ��ب ��� ك ّ‬ ‫يكون معه قو ّة ��سِ�ِ� ودليل ���د �� أن ّه رسول ‪ 2‬من ا���‪.‬‬ ‫قال ا��س��‪ :‬وما القو ّة وا��ليل؟‬

‫قال ا��اهب‪ 3 :‬ال�ي ك�نت �ي ‪ 4‬رسل ا��سيح‪.‬‬ ‫قال ا��س��‪ :‬وما �ي؟‬

‫‪1‬‬

‫‪5‬‬

‫قال ا��اهب‪� :‬ي ث��ثة خصال ‪ 6:‬ا���اح ‪ 7‬ا��عجزات والتك�ّ� ��ا�� اللغات‬

‫وا��ناداة ‪� 8‬ي ا��نيا ‪ 9‬ك�ها ‪ 10.‬وأن�� ل��� ث��ثة خصال ‪ 11‬تضاد هذه‪.‬‬ ‫قال ا��س��‪ :‬وما �ي؟‬

‫‪12‬‬

‫‪.‬فيجب أن ‪P‬‬

‫‪��.‬سل ‪E1 and V2‬‬ ‫‪�.‬ي ‪P adds‬‬

‫‪.‬مع ‪S1, C, P‬‬

‫‪.‬ا���ن ��عوهم أن�� ا��وار يون ‪E1 adds‬‬ ‫‪.‬خصال ‪C and P omit‬‬

‫‪.‬افتعال ‪; P and G1‬أفعال ‪S1, C, V, E1‬‬

‫‪.‬وال���ازة وا��ناداة ‪; Q‬ال���ز ‪; E1‬ا��ناداة العامة ‪V and V2‬‬ ‫‪.‬العا�� ك� ّ� ‪S1, C, P, V, G1‬‬

‫‪�. E1 lists the three characteristics and renders the‬ي ا��نيا ‪C and P add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

‫أو��ا أفعال ا��عجزات وثا���ا التك�ّ� �ي سا�� اللغات وثال��ا ال���ز �ي ��يع ا��مم والعا�� ‪sentence:‬‬ ‫‪.‬وسا�� ا��نيا‬

‫‪�.‬ي ‪P adds‬‬

‫‪.‬والث��ثة خصال ال�ي تضاد هذه تو�د �ي نبي�� ‪G1‬‬

‫‪11‬‬ ‫‪12‬‬

72

IN SEARCH OF THE TRUE RELIGION

The monk said, “The threat of the sword, the permissibility of bodily pleasures, and the use of sophistic language and persuasion. These three qualities were found in Muḥammad.” The monk turned to the emir and said, “Emir, may God strengthen you. Right now, if a certain man came to you and said he was a messenger sent to you by the caliph regarding some matter, and you found no documentation from the caliph, nor his seal, nor his mark, nothing that would indicate [that he sent this man], would you trust that he was a messenger of the caliph?” The emir said, “No. And I swear that his sins would be taken into account and that he would be punished.” The Muslim said, “What is the evidence and the proof that the apostles of Christ had these powers and qualities to perform miracles, speak in all languages, and proclaim [God’s message] to the entire world?” The monk said, “The evidence is right in your hands, and the proof is right in front of your eyes.

‫‪73‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬ال��د�� بالسيف وال��خيص وا��قناع السفسطي أو ا��يا�ي‬

‫وهذه ‪ 2‬ث��ثة ا��صال ‪ 3‬و ُ�د َت �ي ��� ّد‪.‬‬

‫‪1.‬‬

‫أع�ك ا��� أ�ّ�ا ا��م�� إن ح�� ��يك �ي‬ ‫والتفت ا��اهب إ�ى ا��م�� وقال ��‪ّ :‬‬ ‫وقتنا هذا إ��ان يقول عن نفسه إن ّه رسول من ا��ليفة أرس�� إليك �ي أ��‬

‫من ا��مور ‪ 4‬و�� يو�د معه ��اب من ا��ليفة و�� �ا��ه و�� ���مته و�� ما‬

‫ل �ليه فهل كنتَ تصدّقه أن ّه رسول من ا��ليفة؟‬ ‫�� ّ‬

‫قال ا��م��‪ .�� :‬و يؤ�ذ ‪ 5‬عندي وا��� ‪�� 6‬ت ا��نب والعقوبة‪.‬‬

‫ن رسل ا��سيح ك�ن ف��م هذه‬ ‫قال ا��س��‪ :‬وما هو ا��ليل وال��هان ��� أ ّ‬

‫القوات وا��صال من افتعال ا��عجزات والتك�� ��ا�� اللغات وا��ناداة ‪� 7‬ي‬ ‫ا��نيا ك� ّها؟‬

‫قال ا��اهب‪ :‬ا��ليل �ا�� ب�ن ��يك وال��هان وا�ح أمام عينيك‪.‬‬

‫ال��د�� بالسيف وال��خيص ‪; C and P‬ال��د�� بالسيف وال��خيص وا��قتناع من ��� ��ث ‪S1‬‬

‫‪1‬‬

‫ال��د�� بالسيف ‪; Q‬أو��ا ال��د�� بالسيف ثا���ا ال��خيص وثال��ا وا��قناع السفسطي‪; E1‬والسفسطي‬ ‫‪.‬وال��خيص �ي ال��وات البدنية وا��قوال السفسطية‬ ‫‪�.‬ي ‪P adds‬‬

‫‪.‬الث��ثة خصال ‪E1 and V2‬‬ ‫‪��.‬ا و��ا ‪S1, C, P, G1‬‬

‫‪.‬ول�كن يو�د ‪; G1‬و يو�د ‪P, V, E1, V2‬‬

‫‪ ��.‬ل�كن يو�د عندي ‪ �� with‬و يؤ�ذ عندي وا��� ‪P replaces‬‬ ‫‪.‬العامة ‪P adds‬‬

‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

74

IN SEARCH OF THE TRUE RELIGION

Because if you pass through the East or go to the far reaches of the West and to the ends of the South and the North, you will find the worship of Christ in the far reaches of the earth. One cannot find any territory free from the worshippers of Christ. This is clear evidence that the apostles of Christ roamed the entire earth from end to end. The evidence that they spoke in all languages is that you can find no community, language or tongue in which the name of Christ was not proclaimed and worshipped.

‫‪75‬‬

‫‪TEXT AND TRANSLATION‬‬

‫��نك إن مضيت إ�ى ا����ق ‪ 1‬و�ن ذهبت إ�ى أقا�� الغرب و��ى آ�� القب��‬

‫والشمال فأن ّك ��د عبادة ا��سيح �ي أقا�� ا��رض ‪ 2‬و�� يو�د إقل�� من‬

‫أقال�� ا��رض ‪ ���� 3‬من ‪ 4‬عباد ‪ 5‬ا��سيح‪ 6 .‬وهذا ا��ليل الوا�ح ��� أن رسل‬ ‫ا��سيح طافوا ا��رض ��يعها من أق�� ا��قطار إ�ى ا��قطار‪ .‬وا��ليل ���‬

‫أ�ّ�م تكّ��وا ��ا�� اللغات أن ّك �� ��د أمّة و�� لغة و�� لسانا ً إ�ّ� وقد نودي‬ ‫ف��ا با�� ا��سيح وعبدوا فيه ا��سيح‬

‫‪7.‬‬

‫‪.‬ال��ق ‪E1, G1, V2‬‬

‫‪�.‬ي أقا�� ا��رض ‪; V2 omits‬ك��ا إ�ى أ�� العا�� ‪; V‬ف��ا ‪; C, P, G1‬ا��رضي�ن ‪S1‬‬ ‫‪.‬أقال�� ا��رض ‪ with‬ا��قال�� ‪E1 and G1 replace‬‬

‫‪.‬أ�ّ� وفيه ‪ with‬ا��رض ���� من ‪P and G1 replace‬‬

‫‪ or‬عباد ‪. The Arabic word used here—whether‬عبادة ‪S1, S2, C, P, E1, G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

‫‪—refers to the act of worshipping the deity.‬عبادة‬ ‫‪.‬ف��ا و�� ��ل أقل�� من ا��قال�� إ�� وفيه عبادة السيد ا��سيح ‪Q‬‬

‫وعبدوا ‪; E1 omits‬إ�ّ� وفيه عبادة ا��سيح ‪; C, P, G1‬و يعبدون فيه ا�� ا��سيح ‪S1, S2, V‬‬

‫‪6‬‬ ‫‪7‬‬

‫‪.‬فيه ا��سيح‬

76

IN SEARCH OF THE TRUE RELIGION

Many generations before Christ, the prophet David prophesied concerning the speech of the apostles: ‘Their voice goes out through all the earth and spreads to every inhabited land in all languages.’ 1 This is clear evidence that the apostles spoke in all languages. Do you, Abū Salāma, doubt this?” The Muslim said, “This is an apparent matter in which there is no doubt.” The monk said, “It remains for me to show you that they produced signs and wonders, not by their power, but by the power of their sender. They subdued the savage nations under their feet. As for the manner in which they warned [the people] and proclaimed [God’s message], it in no way licensed the use of [sophistry], threats of the sword, bribery, or logic and wisdom of this world.

1

Psalms 19:4.

‫‪77‬‬

‫‪TEXT AND TRANSLATION‬‬

‫وداود الن�يّ قد تنبأ ‪ 1‬قبل رسل ا��سيح ‪ 2‬بأجيال كث��ة ��� تكّ�� ا��سل ��ا��‬ ‫� ا��رض ��ج نطقهم ‪ 3‬و�ي ��يع ا��سكونة انب ّث‬ ‫اللغات وقال‪� :‬ي ك ّ‬

‫‪4‬‬

‫ك����م‪ 5 .‬وهذا دليل وا�ح ��� أن ا��وار ي�ن تك��وا ��ا�� اللغات‪ .‬فهل‬

‫عندك يا أبا س��مة �ي هذا شكّ ؟‬

‫‪6‬‬

‫قال ا��س��‪ :‬هذا أ�� ظاهر �� شكّ فيه‪.‬‬

‫قال ا��اهب‪ :‬وقد ب�� �ي أن أو�ح ل� أ�ّ�م صنعوا ‪ 7‬ا��يات والع�ائب‬

‫‪8‬‬

‫ليس بقو��م بل بقوة ��سِل ِهم وذل� �ي ‪ 9‬خضوع ا��مم الوحشية ��ت‬

‫أقدا��م‪ 10 .‬وأما ‪ 11‬شك� إ��ارهم ومنادا��م ��ا ك�ن ��� جهة ال��خيص و��‬ ‫��� جهة ال��د�� وسطوة السيف أو هبة‬

‫و���ة العا��‪.‬‬

‫‪12‬‬

‫أموال و�� من صنعة‬

‫‪13‬‬

‫منطق‬

‫‪.‬ين�ي ‪E1 and G1‬‬

‫‪.‬من قبل ا��سل ‪; G1‬من قبل ‪ with‬قبل رسل ا��سيح ‪E1 replaces‬‬ ‫‪.‬منطق��م ‪P and E1‬‬

‫‪.‬انبت ‪S1, S2, C, P‬‬

‫‪.‬انب ّث ك����م ‪�� with‬جت ��ار��م ‪Q replaces‬‬

‫;�ي هذه الوجه�ن شك ‪�; C and P‬ي هذا الو�ه شك ‪�; S2, V, E1‬ي هذ�ن الوجه�ن شك ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪�.‬ي هذ�ن الوجه�ن ‪G1‬‬ ‫‪.‬يعم��ا ‪P and G1‬‬

‫‪.‬ا��عجزات ‪C adds‬‬ ‫‪.‬من ‪E1, G1, V2‬‬

‫‪.‬أوا��هم ‪P and G1‬‬ ‫‪.‬و ‪V, E1, G1, V2‬‬

‫‪.‬ال��د�� و�� سطوة سيف أو موهبة ‪. Q‬موهبة ‪G1‬‬ ‫‪.‬حسن ‪C and P‬‬

‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

78

IN SEARCH OF THE TRUE RELIGION

They were men lacking in the wisdom and splendor of this world, and they were inadequate in their knowledge of books. They were lowly workers and craftsmen. Many of them were fishermen and tent makers. Nevertheless, the power which they received from Christ who sent them allowed them to dispense with the knowledge of this world and its powers. Because when Christ sent them to warn the entire world, he came to them after his resurrection and entered while their doors were shut. 1 First, he offered them a greeting of peace because they were afraid of the Jews. Then he breathed into them, and said, ‘Receive the Holy Spirit.’ 2 This Spirit will be your guardian, and with this Spirit you will raise the dead, heal all sickness, conquer kings, silence orators, and eliminate falsehood. If you forgive anyone’s sins, they are forgiven. If you withhold forgiveness from anyone, it will be withheld. 3

1 2 3

John 20:19. John 20:22. John 20:23.

‫‪79‬‬

‫‪TEXT AND TRANSLATION‬‬

‫����م ك�نوا ر�ا�� ً �ائب�ن من ���ة هذا العا�� و��امته ‪ 1‬و�الي�ن من معرفة‬ ‫ال�كتب بل ك�نوا ‪ 2‬من أهل ا��هن والصنائع‪ 3 .‬وأك��هم صي ّادي السمك‬

‫وخي ّاطي ‪ 4‬ا���� إ�ّ� أن القوة ال�ي ��ّ��وها من ا��سيح ��سِل ِهم أغن��م عن‬ ‫���ة هذا العا�� موجوداته‪�� .‬ن ا��سيح ��ّا أرسلهم أن ينذروا ‪� 5‬ي العا�� ك� ّ�‬

‫ح�� عندهم بعد قيامته ود�ل إل��م وا��بواب مغلقة فأو�� ً أعطاهم الس��م‬

‫����م ‪ 6‬ك�نوا �ائف�ن من ال��ود‪ �� .‬نفخ ف��م وقال ��م �ذوا ا��وح القدس‬

‫‪7‬‬

‫سا��ا����اض وبه تقهرون ا����ك وبه تب��ون ‪ 8‬ا��طباء وبه تقصون‬

‫‪9‬‬

‫هذا ا��وح يكون صونا ً ل��� و��ذا ا��وح تقيمون ا��و�ى وبه ��فون‬ ‫الض����‪ .‬و�ن غفر�� للناس خطاياهم ُ غفرت ��م و�ن أمسك�� ��� قوم‬ ‫خطاياهم مُسِكت �ل��م‪.‬‬

‫‪P and G1 omit.‬‬ ‫‪.‬بل ك�نوا ‪V omits‬‬

‫����م ك�نوا ر�ا�� �ائب�ن من ���ة هذا العا�� و��امته و�ال�ن من معرفة ال�كتب ‪C replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫بل ك�نوا من ‪�; P and G1 omit‬ال�ن من معرفة ال�كتب ‪ with‬بل ك�نوا من أهل ا��هن والصنائع‬ ‫‪.‬أهل ا��هن والصنائع‬

‫‪.‬الشبك ‪S1 adds‬‬ ‫يب� ّ�وا ‪BA‬‬ ‫‪P omits.‬‬

‫قال امت��ا روح ‪; V2‬وقال ��م اقب��ا روح القدس ‪; E1 and G1‬وقال اقب��ا روح قدسا ً ‪V‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

‫‪.‬القدس‬

‫‪.‬تبكتون ‪S2 and E2‬‬ ‫‪.‬تنقضون ‪P and G1‬‬

‫‪8‬‬ ‫‪9‬‬

80

IN SEARCH OF THE TRUE RELIGION

Freely you have received; freely give. 1 Then he said to them, ‘Do not take any supplies, a staff, a bag, a second tunic or pair of sandals, or copper in your belts.’ 2 Tell me, what is more severe than this poverty and lowliness? If you say that their commandments are lax, flexible, and simple, then hear what their orders are, for they are not their orders, but the orders of Christ: ‘If someone slaps you on your right cheek, offer him the left. If someone wants to take your robe, offer him your cloak too. If someone orders you to walk a mile, go with him two. Love your enemies and those who hate you, bless those who persecute you, and do good to those who do evil to you.’ 3 Tell me, unless the apostles had performed miracles that amazed the world and caused the people to trust and believe in their words, who would hear these heavy orders and accept them?

1 2 3

Matthew 10:8.

Matthew 10:9–10. Matthew 5:38–42.

‫‪81‬‬

‫‪TEXT AND TRANSLATION‬‬

‫��انا ً أ�ذ�� ���انا ً أعطوا‪ �� .‬قال ��م �� �����ا مع�� عصا ً‪ 1‬و�� زادا ً‪ 2‬و��‬

‫��ودا ً‪ 3‬و�� ثوب�ن و�� نعل�ن و�� ��اسا ً �ي مناطق��‪ .‬قل �ي ماذا يكون أشد‬

‫ن وصاياهم ‪ 5‬رخوة لي ّنة هي ّنة فا�مع‬ ‫من هذا الفقر وا����؟ ‪ 4‬فإن قلت إ ّ‬

‫‪6‬‬

‫أوا��هم ما �ي ‪ 7‬وليست �ي أوا��هم بل أوا�� ا��سيح‪ :‬من لطمك ���‬

‫�دّك ا����ن ��و ّل �� ا�����‪ .‬ومن أراد أن يأ�ذ ثوبك فزده ‪ 8‬رداءك‪ .‬ومن‬

‫�� َّرك مي�� ً فامض ‪ 9‬معه اثن�ن‪ .‬أحب ّوا أ�داء�� ومبغضي�� ‪ 10‬وباركوا ��عني��‬ ‫وا����ا ����� ��ن ���ء إلي��‪.‬‬

‫‪11‬‬

‫قل �ي من ك�ن ��مع هذه ا��وا�� الثقال و يقبل م��م ‪ 12‬لو�� أن الع�ائب‬

‫أدهشت العا�� وصدّقوهم وآمنوا ‪ 13‬بأقوا��م؟‬

‫‪.‬عصاة ‪ ��. Q‬عصاة ‪P‬‬ ‫‪.‬و�� زادا ً ‪G1 omits‬‬

‫‪.‬و�� ��ودا ً ‪E1 omits‬‬ ‫‪.‬وهذه ا���� ‪Q‬‬

‫‪.‬أوا��هم ووصاياهم ك�نت ‪; G1‬وأوا��هم ك�نت هينة ‪P adds‬‬ ‫‪.‬فا�مع ‪ with‬لّينة ه ّينة فا�مع ‪P replaces‬‬

‫ن أوا�� ك�نت هينة ���� فا�مع أوا�� ما �ي ‪Q‬‬ ‫‪.‬إ ّ‬ ‫‪.‬ز� ّ�ه ‪P‬‬

‫‪.‬امش ‪P, E1, G1‬‬

‫‪.‬ومبغضي�� ‪; C, P, G1 omit‬احسنوا ا�ى من يبغض�� ‪S1‬‬

‫‪.‬احسنوا إ�ى من ���ء إلي�� ‪��; Q‬ن يأ�� �لي�� ‪; G1‬إلي�� ‪C omits‬‬ ‫‪.‬من ا��مم ‪S1‬‬ ‫‪.‬بأ��ا��م ‪V‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

82

IN SEARCH OF THE TRUE RELIGION

If you, O Muslim, do not trust these reports on account of the coarseness of your character, and these words do not convince you, then ratiocinate upon and consider the manner in which the apostles preached [God’s message] and warned [the people], because they proclaimed to orators, intellectuals, kings, and common people, ‘O people, believe in a god who was born of a woman, who ate and drank, who was beaten and scourged, who was mocked and spat upon, who was slapped and had a crown of thorns placed upon his head, who was crucified and died, and who was buried and rose.’ No one among the people was inclined to hear their words. Rather, they were ridiculed, called liars, beaten, and driven away, given that they were offering to the ears of the people strange commands, which every person who heard them rejected. The apostles said, ‘People, you will remember what we have warned you about, and you will trust our words on account of our deeds. Bring us the sick and blind, the dead, demon possessed,

‫‪TEXT AND TRANSLATION‬‬

‫‪83‬‬

‫و�ن كنتَ أ�ّ�ا ا��س�� �� تصدّق هذه ‪ 1‬ا��خبار لغلظ طبا�ك و�� ��ز يك هذا‬ ‫القول �ي إقنا�ك ��ذ �ي القياس وانظر إ�ى شك� مناداة ا��سل و���ارهم‬

‫����م نادوا عند ا��طباء والع��اء وا����ك والعوامّ ‪ 2‬يا قوم آمنوا �إ�� وُ�ِ� من‬ ‫ق �ليه ولُطِم َ ووُضِ�ع‬ ‫ا��أة ‪ 3‬وأك� و��ب و� ُ�بَ و� ُ�ِ� َ وهُزِئ به وبُصِ َ‬

‫ن وقام‪.‬‬ ‫ك وصُل ِبَ وماتَ ود ُف ِ َ‬ ‫��� رأسه إك�يل شو ٍ‬

‫‪4‬‬

‫��ا ك�ن أ�د من الناس ‪ 5‬يص�� إ�ى قو��م‪ .‬بل ك�نوا ��زأون ‪�� 6‬م و ي��ّبو��م‬

‫و ي��بو��م و يطردو��م إذ ك�نوا يوردون إ�ى مسامع الناس أوصافا ً غ�يبة‬ ‫ين��ها ك� من ��معها‪ .‬فك�ن ا��سل يقولون يا قوم ستذ��ون ما أ��رنا�� به‬ ‫فتصدقون‬

‫‪7‬‬

‫وا��شيطن�ن‬

‫‪10‬‬

‫ا��قوال با��فعال‬

‫‪8‬‬

‫هاتوا إلينا ا��م�ى والعميان‬

‫‪9‬‬

‫وا��و�ى‬

‫‪E1, G1, V2 omit.‬‬ ‫‪.‬وقالوا ‪Q adds‬‬

‫‪.‬بتول ‪C and G1 add‬‬

‫‪.‬من ب�ن ا��موات ‪S1 adds‬‬

‫‪.‬من الناس ‪E1 and G1 omit‬‬ ‫‪��.‬زؤوا ‪P‬‬

‫‪.‬فصدقوا ‪S1‬‬

‫‪.‬ستذ��ون ما أ��رنا�� به فتصدقون ا��قوال با��فعال ‪P omits‬‬ ‫‪.‬وا���لع�ن ‪S1 adds‬‬

‫;وك� ّ�ن به �اهة ‪; P and G1‬وا���ن ف��م ��ء من ا��رواح ال�� ‪; S2‬وا��شيطن�ن ‪S1 omits‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

‫‪.‬وا���ن ف��م ��ء من ا��رواح السود ‪E1‬‬

84

IN SEARCH OF THE TRUE RELIGION

and paralyzed.’ The disciples said in the name of Christ, the Nazarene, whom the Jews crucified in the days of Pontius Pilate, ‘Rise, dead one, get up, let the breath of life come back to you.’ Likewise, the blind have had their eyes opened, the sick have risen, and others have been healed of countless diseases. Therefore, the people trusted their words on account of their actions, and they believed in their God. Their actions became a testimony to their words, thereby clarifying the truthfulness of their religion. Upon my life, a group of people closed their eyes so that they could not see and deafened their ears like a snake that deafened its ears lest it hear the voice of the charmer; therefore, they remained in blindness. They are those who have feasts honoring and respecting the jinn because of the adultery,

‫‪TEXT AND TRANSLATION‬‬

‫‪85‬‬

‫وا���لع�ن ‪ 1‬فك�ن الت��ميذ ‪ 2‬يقولون ‪ 3‬با�� ا��سيح النا��ي ا��ي صلبته ال��ود‬ ‫��� أيام بي��طس البنطي أ��ض أ ّ��ا ا��ائت قا��ا ً ولتعد ‪ 4‬إليك ��مة ا��ياة‪.‬‬

‫‪5‬‬

‫و��ل� ا����ى تنفتح عيناه وا�� ّ َم ِن ���ض و���هم ���� ‪ 6‬من سا��‬

‫ا����اض‪ .‬فصدَّقت ‪ 7‬الناس أقوا��م من أ��ا��م ‪ 8‬وآمنوا �إَ��هم ‪ 9‬وصارت‬

‫أ��ا��م شاهدة ��� ‪�� 10‬قوا��م تو�ح لصدق د���م‪.‬‬

‫‪11‬‬

‫ولعمري إن طائفة من الن ّاس �� ّضوا أعي��م ح�ى �� يب��وا و�م ّوا آذا��م‬ ‫�‬ ‫نظ�� ا��ف�� ال�ي ت� ّ‬

‫‪12‬‬

‫أذ���ا لئ�� ��مع صوت ا��ا�ي‬

‫‪13‬‬

‫فلبثوا �ي ��ا���م‬

‫وهم أولئك ا���ن عندهم أعياد ا��ن م��مة مأثورة ��ا ف��ا من ا���ى‬

‫‪.‬وا��شيطن�ن وا���لع�ن ‪C, P, G1 omit‬‬

‫ن ان���� ما ا��رنا�� به فصدقوا ا��قوال بالعمال آتوا إلينا بالعميان وا��م�ى وا��و�ى وك� من به ‪Q‬‬ ‫إ ّ‬

‫‪1‬‬ ‫‪2‬‬

‫‪�.‬اهة فك�نوا الت��ميذ‬

‫‪.‬ك�نوا الت��ميذ يقولوا ‪; E1‬فك�نوا يقولون ‪ with‬فك�ن الت��ميذ يقولون ‪S1, E1, G1 replace‬‬ ‫‪.‬وليعود ‪V‬‬

‫‪.‬فيقوم ‪Q adds‬‬

‫‪S1, P, V, E1, G1, V2 omit ����.‬‬ ‫‪.‬فصدقوا ‪E1, G1, V2‬‬ ‫‪.‬أفعا��م ‪E1 and V2‬‬

‫‪.‬و���ارهم ‪C, P, G1 add‬‬

‫‪��.‬م ‪V, P, G1, V2 omit ���; E1‬‬

‫‪.‬تو�ح الصدق �����م ‪; G1‬تو�ح صدق د���م ‪E1 and V2‬‬ ‫‪��.‬د ‪S1‬‬

‫‪.‬ا��اوي ا��ا�ي ‪S2 and E1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

86

IN SEARCH OF THE TRUE RELIGION

debauchery, and pleasure that satisfy the cravings of the belly and body. However, their lives have disappeared like vanishing smoke, and not a trace of their unclean worship remains in the world. Heaven, earth, angels, humans, kings, commoners, fools, and intellectuals testify that the disciples were messengers of God Almighty and supporters of his true, legitimate religion. And your prophet, Muḥammad, testifies to them and verifies their words and Gospel by saying in the Qurʾān that we have revealed the Qurʾān in order to confirm that which was before it—that is, the Torah and the Gospel. 1 If your prophet and your book validate the Gospel, then you must, therefore, validate it as well. If you reject it, then you reject your prophet and your book.” [Part 5: The Corruption (taḥrīf) of the Gospel]

The Muslim said, “I believe the Gospel to be true; however, after the days of our prophet, you have distorted it and made it suit your goals and desires.”

1

Sūrat Āl ʿImrān 3:3.

‫‪87‬‬

‫‪TEXT AND TRANSLATION‬‬

‫والفسق وال��ات ال�ي تناسب البطن و��وات أجسا��م‪ 1 .‬إ�ّ� أن هؤ��ء‬

‫ق لعباد��م النجسة ‪ 2‬أ�� �ي‬ ‫ا��� ّ�ا نظ�� ا����ل ا���ان با����ل حيا��م و�� يب َ‬

‫ا��نيا‪ 3 .‬فقد ��دت السماء وا��رض وا����ئ�� والناس وا����ك والعوامّ‬

‫وا��اهل والعاقل أن ا��وار ي�ن رسل ا��� تعا�ى وأنصار دينه ا��ق الصادق‪.‬‬

‫‪4‬‬

‫مصدّقا ً‪�� 5‬ا ب�ن ��يه من التوراة وا����يل فإذا ك�ن نبي ّك و��ابك قد صدَّق‬

‫‪6‬‬

‫ونبي ّك ��� ّد ���د ��م و �� ّقق قو��م و���يلهم بقو�� �ي القرآن إنّنا أ��لنا القرآن‬ ‫ا����يل فقد ��مك أنت أيضا ً أن ‪ 7‬تصدّقه‪ .‬و�ن ��بته فقد ��ّبت نبي ّك‬

‫و��ابك‪.‬‬

‫] ‪�� - ٥‬ر يف ا����يل [‬

‫قال ا��س��‪ :‬أنا مصدّق ا����يل ول�كن ّ�� ��فتموه بعد نبي ّنا ‪ 8‬وجعلتموه ���‬

‫غ�ض�� وهوا��‪.‬‬

‫‪.‬أجسادهم ‪S1 and E1‬‬ ‫‪.‬النجسة ‪S1 omits‬‬

‫لعبادﺗﻬم النجسة أ�� �ي ‪ through‬ولعمري ‪C, P, Q omit the entire sentence from‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪.‬ا��نيا‬

‫‪; C and‬وأنصار دينه ا���ن ا���ق الصادق ‪; S2 and E1‬وانصاره ود���م ا���ن ا���ق الصادق ‪S1‬‬

‫‪4‬‬

‫رسل ا��سيح ‪; Q‬أنصار دينه ا���ن ا���ق ‪; V2‬ود���م ا���ن ا��ق ‪; G1‬وأنصاره ود���م ا���ن ا��ق ‪P‬‬

‫‪.‬ا�ن ا��� وان د���م د�ن ا��ق‬

‫‪.‬مصدقا ً ‪S2, V, E1 omit‬‬ ‫‪.‬صدَقا ‪E1 and G1‬‬

‫‪��.‬مك أنت أن ‪; G1‬أن أيضا ‪; V2‬أن ‪; E1 omits‬أيضا ً أن ‪P omits‬‬ ‫‪.‬بعد نبي ّنا ‪P omits‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

88

IN SEARCH OF THE TRUE RELIGION

The monk said, “Do not speak of this, and do not offer an opinion for which you are unable to establish proof, for in the end you will be ashamed by your false claim, like someone who wants to cover the sun with his hand to hide it from people. Tell me, Abū Salāma, ‘How many years passed from Christ to Muḥammad?’” The Muslim said, “I do not know.” The monk said, “I can prove to you that more than 600 years passed between Christ and Muḥammad.” The Muslim said, “You are right, monk. We have found such in the histories.” The monk said, “Were not Christians found across the entire planet?” The Muslim said, “Yes.” The monk said, “Just like in our time?” The Muslim said, “Yes. And maybe more.” The monk said, “Can you count the Gospels that have been written in all the languages and tongues throughout the entire earth?”

‫‪89‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪��� �� :‬دّث ��ذا ‪ 1‬و�� تورد قضية ‪�� �� 2‬كنك القيام ���قيقها‬

‫وأ���ا ً ���ل بباطل� ‪�� 3‬ن ��وم س�� ‪ 4‬الشمس عن الناس بكف ِّه‪ .‬قل �ي يا‬

‫أبا س��مة‪ �� :‬من السن�ن مضت من ا��سيح إ�ى ��� ّد؟‬ ‫قال ا��س��‪ :‬ما أدري‪.‬‬

‫قال ا��اهب‪ :‬أنا أق�� ل� البي ّنة‪ .‬إن من ا��سيح إ�ى ��� ّد ���ائة سنة وني ّف‪.‬‬ ‫قال ا��س�� ‪ 5:‬صدقت يا راهب ��ل� هو‪ .‬و��ل� ‪ 6‬و�دنا �ي التوار�خ‪.‬‬

‫قال ا��اهب‪ :‬أ��ا ك�ن النصارى قد وُ�ِدوا �ي ا��نيا ك�ها؟‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫‪7‬‬

‫‪8‬‬

‫قال ا��اهب‪ :‬مث��ا �ي وقتنا هذا؟‬ ‫قال ا��س��‪ :‬نعم‪ .‬وما زاد‪.‬‬

‫‪9‬‬

‫قال ا��اهب‪ :‬فهل ��كنك أن تع َ ّد ا��ناجيل ال�ي كُتِبت ‪� 10‬ي أقطار ا��رض‬

‫و�ي سا��اللغات وا��لسن؟‬

‫‪P, V, E1, G1 omit.‬‬

‫‪.‬حجة ‪S2, C, P, V, G1‬‬

‫‪.‬بباطل� ‪S1 and P omit‬‬ ‫‪��.‬وم أن ���� ‪P‬‬ ‫‪.‬ا��م�� ‪Q‬‬

‫‪P omits.‬‬

‫‪.‬مكتوب ‪P adds‬‬

‫‪; V2 omits.‬وانت��ت ا��يانة ا��سيحية ‪S1 adds‬‬ ‫‪.‬وأز�� ‪; E1‬وما زاد ‪C and P omit‬‬ ‫‪.‬ك�نت ‪P and G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

90

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “I am not able to do that.” The monk said, “Imagine that a sect of people from the West distorted their Gospels. How, then, did these Gospels reach those who are in the far reaches of the East and who have a different language and another tongue? Such is the case as well with those who are in the South and the North with different languages and features. How could one Gospel that has been distorted, as you say, distort countless, innumerable Gospels throughout the entire earth among different peoples in different languages? This is impossible to accept. If such were the case, you would find some distorted Gospels with certain communities of Christians while other non-distorted Gospels would remain with others. However, if you wandered the entire world, north, south, east, and west, you would find Gospels in all languages, exactly like the one given to us by the disciples, the messengers of Christ, without any discrepancy.

‫‪TEXT AND TRANSLATION‬‬

‫‪91‬‬

‫قال ا��س��‪ �� :‬أقدر ‪ ��� 1‬ذل�‪.‬‬

‫قال ا��اهب‪ :‬فاجعل أن طائفة من أهل الغرب � َ�ّفت أناجيلها ‪ 2‬فكيف‬

‫وصلت هذه ا��ناجيل ‪ 3‬إ�ى ا���ن هم �ي أوا�� ال��ق و��م ‪ 4‬لغة أ��ى‬ ‫ولسان آ��‪.‬‬

‫‪5‬‬

‫و��ل� ا���ن هم �ي القب�� والشمال مع ��الف لغا��م و��اياهم‪ 6 .‬فكيف‬ ‫��كن أن ك�ن ‪ 7‬إ��يل وا�د قد ��ر ّف ��� تقول أمكن ‪ 8‬أن ��ر ّف به‬

‫أناجيل �� تع ّد و�� ���� �ي أقطار ا��رض ك� ّها عند شعوب ��تلفة لغا��ا‪.‬‬ ‫فهذا من ا��متنع أن يكون ا��ت ّفاق �ليه‪ .‬ولو ك�ن ذل� لو�دت بع��ا‬

‫��ر ّفة‬

‫‪10‬‬

‫عند ��ا�ة من النصارى وبقيت عند ���هم أناجيل ��� ��ر ّفة‬

‫‪9‬‬

‫‪11.‬‬

‫ول�كن ّك إن طفتَ ا��نيا ك� ّها ا��نوب والشمال وال��ق والغرب ��د‬

‫ا��ناجيل �ي سا�� اللغات ��� ا��ثال ا��ي س� ّ َ�ه إلينا ا��وار ي�ن رسل ا��سيح‬

‫�� ��الف الوا�د ل����‪.‬‬

‫‪.‬تقدر ‪S1 and P‬‬ ‫‪.‬إ��يلها ‪S1‬‬

‫‪.‬وصل ذل� ‪ with‬وصلت هذه ا��ناجيل ‪S1, S2, P, V replaces‬‬ ‫‪.‬وهم �ي ‪V‬‬

‫‪.‬ا����ق وهو ��� لغة ولسان أ�� ‪P‬‬

‫‪.‬و��اياهم ‪P and G1 omit; E1‬‬ ‫‪.‬أن ك�ن ‪P and V omit‬‬ ‫‪P omits.‬‬

‫‪.‬ا����يل ‪V and V2 omit; P‬‬

‫‪.‬ا����يل ا���رف ‪; G1‬منحرفة ‪E1‬‬

‫‪.‬وبقيت عند ���هم أناجيل ��� ��رفة ‪S1, S2, P, V, E1, G1, V2 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

92

IN SEARCH OF THE TRUE RELIGION

I will give you an illustration that confirms and verifies my words. If someone came before you and showed you a Qurʾān that differed from the Qurʾān known to you now and told you that this was the Qurʾān revealed to the prophet when [in fact] it was not that, would you accept it?” The emir said, “No. I swear we would not accept it. Rather, we would burn it and the man who brought it.” The monk said, “If your book is written in one language by one pair of lips, and it is not able or possible to be distorted, how, then, could anyone hope to distort the Gospel when it was distributed across the entire world to different people in different languages? Apart from [what we have just mentioned], clear evidence and unmistakable proof exist in the ancient books in which the prophets of ancient times foretold of Christ and his apostles that can elucidate the veracity of what we have just presented to you; however, we have summarized the arguments to spare you the weight of an extended explanation.”

‫‪TEXT AND TRANSLATION‬‬

‫‪93‬‬

‫وأنا أح�� ل� مثال يصدّق ‪ 1‬قو�ي‪ :‬إن قَدِم أ�د الناس ‪ 2‬وأظهر قرآنا ً ��الف‬

‫القرآن ا��عروف ا��ن عند�� وقال ل��� هذا القرآن ا����ل ��� ‪ 3‬الن�يّ‪ .‬وليس‬

‫هو ذاك فهل كن�� تقب��نه؟‬

‫‪4‬‬

‫فقال ا��م�� ‪ .�� 5:‬و�� َ�ّ ‪ 6‬ما ��ّا نقب�� بل ��رقه و��ن أ�ى به‬

‫‪7.‬‬

‫قال ا��اهب‪ :‬فإذا ك�ن ��اب�� قد كتب �ي لغة ٍ وا�دة و��فة وا�دة ��‬

‫��كن و�� ��وز أن ��ر ّف ‪ 8‬فكيف ��كن ��ن ��وم ��ر يف ا��ناجيل ‪ 9‬وقد‬

‫وُزِّعت‬

‫‪10‬‬

‫�ي ا��سكونة ك� ّها عند شعوب ��تلفة لغا��م‪.‬‬

‫‪11‬‬

‫وقد يو�د عندنا‬

‫تو�ح صدق ما أوردنا ا��ن ل��� من‬ ‫ّ‬ ‫حجج وا��ة و��اه�ن بي ّنة ��� هذه‬ ‫ال�كتب العتيقة مم ّا قدمت به ا��نبياء من قد�� ا��مان عن ا��سيح ورس��‬ ‫ل�كن ‪ 12‬أو��نا ‪ 13‬الك��م‬

‫‪14‬‬

‫خيفة أن يكون ‪ 15‬عند�� ثقل من إطا�� ال��ح‪.‬‬

‫‪.‬و ��قّق ‪BA‬‬

‫‪.‬ر�ل �ي وقتنا هذا ‪P‬‬ ‫‪.‬إ�ى ‪E1 and V2‬‬

‫‪.‬تقب��ه ‪; E1, V2‬تصدّقوه ‪P and G1‬‬ ‫‪.‬ا��س�� ‪E1 and G1‬‬ ‫‪.‬و���ّ َ ‪V omits‬‬

‫‪ ��.‬ما ��ا تقب�� فقط بل ��ا ��رقه و��ن أ�ى به ‪; E1‬بل و��ّا ��رق ونقتل من أ�ى به ‪P and G1‬‬ ‫‪��.‬ن ��رفه ‪E1, G1, V2‬‬

‫‪.‬فكيف ��كن ��ن ��وم ��رف ا����يل ‪G1‬‬

‫‪.‬وُزِّعت ‪; V2 omits‬اتوزع ‪; G1‬ا��رع ‪P, V, E1‬‬ ‫‪.‬لغا��ا ‪E1, G1, V2‬‬ ‫‪.‬ول��ّا ‪P‬‬

‫‪.‬أ��نا ‪S1‬‬

‫‪.‬أو��نا الك��م ‪P omits‬‬ ‫‪.‬نكون ‪S1 and P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬

94

IN SEARCH OF THE TRUE RELIGION [Part 6: Allahu Akbar]

The Muslim said, “So is Muḥammad, in your eyes, of a lower rank than Christ and the disciples?” The monk said, “How could I deem it permissible to equate slave and master, created and creator, man and God?” The Muslim said, “Do you not know, monk, that Muḥammad is the prophet of God and his messenger because he guided the nation of Ishmael and transferred it from the worship of idols to the worship of God, like Christ and his apostles?” The monk said, “I know that Muḥammad reigned over the Arabs, the children of Ishmael, and transferred them from the worship of idols to the knowledge of God, but not to God’s true knowledge, because he intended more to rule over them and bring them under his control than to apprise them of true knowledge of the Creator. If you are willing to prolong your deliberation and allow patience to sway you and equanimity to guide you, I will offer you sufficient evidence concerning my claims and those of the people of my religion regarding Muḥammad and why we do not accept him or call him a prophet or messenger.”

‫‪TEXT AND TRANSLATION‬‬

‫‪95‬‬

‫] ‪ - ٦‬ا��� أك�� [‬

‫قال ا��س��‪�� :‬حمّد ‪ 1‬عند�� �ي م���� دون ا��سيح ودون ا��وار ي�ن؟‬

‫قال ا��اهب‪ :‬وكيف أست��� ‪ 2‬أن أساوي ب�ن العبد با��و�ى وا�����ق با��الق‬

‫وا����ان با����؟‬

‫‪3‬‬

‫قال ا��س��‪ :‬أ�� ‪ 4‬تع�� يا راهب أن ��� ّدا ً �� ّي ا��� ورسو�� ��نه هدى ‪ 5‬أمّة‬

‫إ�ماعيل ونقلها عن عبادة ا��صنام إ�ى عبادة ا��� ‪ 6‬نظ�� ا��سيح ورس��‪.‬‬

‫قال ا��اهب‪ :‬أنا أ��� أن ��� ّدا ً ��ل� ��� ا��ع�اب أو��د إ�ماعيل ‪ 7‬ونقلهم‬

‫من عبادة ا��صنام إ�ى معرفة ا��� ل�كن ‪ 8‬ليس إ�ى معرفته ‪ 9‬ا��قيقي ّة ��نه‬ ‫قصد ا���ل ّ� �ل��م و�د�ا��م‬

‫‪10‬‬

‫��ت الطا�ة �� أك�� من أن يعر ّفهم ا��الق‬

‫ا��عرفة ا��قة‪ 11 .‬فإن أطلتَ أ� ّاتك ومل�كت الص�� �ي ذاتك ‪ 12‬وتوادعت �ي‬

‫أ���قك أوردتُ ل� ا���ة الك�فية ع� ّي وعن أهل دي�ي �ي أ�� ��� ّد و��اذا ��‬ ‫جّبه و�� ���ه نبي ّا ً و�� رسو�� ً‪.‬‬ ‫نو ِ‬

‫‪.‬أ��حمّد عند�� ‪; S2‬فهل عند�� ��� ّد ‪S1‬‬ ‫‪.‬ا���ي ‪; G1‬استجري ‪S1, P, V2‬‬ ‫‪.‬با��� ‪; G1‬با�� ‪E1‬‬

‫‪.‬ليس ‪; P‬أفليس ‪V‬‬

‫‪.‬أهدى ‪E1, G1, V2‬‬

‫ي ‪S1 and G1 add‬‬ ‫ي ‪; P‬ا�� ّ‬ ‫‪.‬إ�ى معرفة ا��� ا�� ّ‬ ‫‪.‬وأقر أن ّه اهدى امة ا��ع�اب ‪S1, P, G1 add‬‬ ‫‪P, V, E1, G1, V2 omit.‬‬ ‫‪.‬ا��عرفة ‪E1, G1, V2‬‬

‫‪.‬دخو��م ‪E1, G1, V2‬‬

‫‪.‬ا��قيقية ‪; E1‬ا���قة ‪S1, S2, V, P, G1‬‬

‫‪.‬ومل�كت الص�� �ي ذاتك ‪P and G1 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

96

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “Since the emir, may God strengthen him, has loosened your reins, provided you security, and granted you the space to speak about the religion of Islam, what do you say?” The emir responded and said, “Abū Salāma, until now the monk has only spoken in a manner compatible with honesty, consistent with the truth, and fitting to measure the mind.” The Muslim said, “Offer whatever you have concerning Muḥammad.” The monk said, “Know, Abū Salāma, that Muḥammad was an Arab of the tribe of Quraysh of the nation of Ishmael from the sons of Hagar, the Egyptian slave of Sarah, the wife of Abraham. He was an Arab nomad, who frequently traveled to Jerusalem, where he met a Nestorian Christian named Baḥīrā. When Baḥīrā asked him about his doctrines and religion, Baḥīrā discovered that he came from a people among the sons of Ishmael who do not know God. They worshipped an idol that they called alAkbar.

‫‪97‬‬

‫‪TEXT AND TRANSLATION‬‬

‫� ا��مان‬ ‫أع�ه ا��� قد أر�ى ل� العنان وخو َّل َ‬ ‫قال ا��س��‪ :‬إذ ك�ن ا��م��‬ ‫ّ‬ ‫وفسح ‪ 1‬ل� الك��م �ي د�ن ا��س��م فقل ما شئتَ ‪.‬‬

‫أ�اب ا��م�� وقال‪ :‬يا أبا س��مة إن ا��اهب إ�ى ا��ن �� ينطق إ�ّ� ��ا يناسب‬ ‫الصدق و يقرب إ�ى ا��ق و يليق �ي قياس العقل‬ ‫هات ما عندك �ي أ�� ��� ّد‪.‬‬ ‫ِ‬ ‫قال ا��س��‪:‬‬

‫‪2.‬‬

‫ن ��� ّدا ً ك�ن من ا��ع�اب من ��ي قر��‬ ‫قال ا��اهب‪ :‬ا��� يا أبا س��مة أ ّ‬

‫‪3‬‬

‫من أمّة إ�ماعيل من ��ي ‪ 4‬ها�� ا���� ي ّة عبدة سارة ‪�� 5‬مة إ��اه�� وك�ن‬

‫ر��� ً أع�ابيا ً سفّارا ً‪ 6‬ي��دّد ��فره إ�ى بيت ا��قدس فأضاف ���ل ن��ا�ي‬ ‫��طوري ا�مه �����ا‪ .‬ف�� ّا است���ه �����ا ‪ 7‬عن مذهبه ودينه و�ده من ا��مة‬ ‫ال�ي �� تعرف ا��� من ��ي إ�ماعيل‪ .‬وك�نوا يعبدون ���ا ً ��مّونه ا��ك��‪.‬‬

‫‪8‬‬

‫‪.‬و�مح ‪G1‬‬

‫قال ا��م�� يا أبو س��مة �� ينطق ا��اهب أ�ّ� ما يناسب القرآن والصدق و يقرب إ�ى ا��ق و يليق ‪P‬‬

‫‪1‬‬ ‫‪2‬‬

‫قال ا��م�� يا أبو س��مة �� ينطق ا��اهب أ�ّ� ��ا يناسب القرآن والصدق ‪; G1‬عند قياس العقل‬ ‫‪.‬و يقرب إ�ى ا��ق و يطابق عند قياس العقل‬ ‫‪.‬من ي��ب ‪Q adds‬‬ ‫‪.‬ا�ن ‪; G1‬أو��د ‪E1‬‬

‫‪.‬عبدة سارة ‪P and G1 omit‬‬ ‫‪ّ ��.‬ا�� ً ‪��; G1‬ا�� ً مسافرا ً ‪S1‬‬ ‫‪E1, G1, V2 omit.‬‬

‫��ن هؤ��ء ك�نوا يعبدون ���ا يقال �� ‪; E1‬وك�نوا يعبدون ا��صنام وم��م ص�� ��موه ا��ك�� ‪S1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪.‬ك�نت عباد��م ���ا ا��ي ��مونه ا��ك�� ‪; V2‬وك�ن عباد��م ���ا ��مى ا��ك�� ‪; G1‬ا��ك��‬

98

IN SEARCH OF THE TRUE RELIGION

They placed their prayers before the idol, which included poems of love and adoration. They composed them on tablets and hung them over this idol. They used them in prayers and to curry favor with it. They called them ‘The Hanging Seven.’ When Baḥīrā learned that Muḥammad was from that tribe, he felt pity for him on account of his friendliness and generosity; therefore, he apprised him of the knowledge of God. He recited to him chapters from the Gospel, Torah, and Psalms, and when Muḥammad returned to his land and his people, he told them, ‘Woe to you who are misguided—you worship false, harmful, and useless idols.’” [Later his people] asked him, “What happened to you, Muḥammad?” He said to them, “We have found the true, rightful God.” They said, “So who is he, and what is his name?” He told them, “His name is Allah, and he is the one who created heaven and earth and all creation in them. It was he who sent me to you out of his mercy and benevolence upon you.”

‫‪TEXT AND TRANSLATION‬‬

‫‪99‬‬

‫وك�نت ص����م أمام ذل� الص�� أشعارا ً ��تمل معا���ا ��� الشوق ‪ 1‬والعشق‬ ‫وك�نوا يكتبوﻧﻬا ��� ا��لواح و يعل ّقوﻧﻬا فوق ذل� الص�� يص� ّ�ن ��ا ‪ 2‬و��مّوﻧﻬا‬ ‫ا��عل ّقات السبع‬

‫‪3.‬‬

‫رق �� ��� سبيل ا��لفة وا��روءة ‪ 4‬وأفاده‬ ‫ف�� ّا ��� �����ا أن ّه من تل� القبي�� ّ‬

‫ا��عرفة با��� وت�� �ليه فصو�� ً من ا����يل والتوراة وا��بور و��ّا �اد ��� ّد ‪ 5‬إ�ى‬

‫أرضه وأمته قال ��م و ���� إن�� ��� ض���� ‪ 6‬وعبادة باط�� ضارّة ��� نافعة‪.‬‬ ‫قالوا ��‪ :‬ما ا��ادث عندك يا ��� ّد‪.‬‬

‫قال ��م‪ :‬قد و�دنا ا���� ‪ 7‬ا��ق ‪ 8‬الصادق‪.‬‬ ‫قالوا‪�� :‬ا هو وما ا�مه؟‬

‫قال ��م‪ :‬ا�مه ا��� وهو ا��ي ��� السماء وا��رض وما ف��ما من ا����ئق‬

‫وقد أرسل�ي ‪ 9‬إلي�� ‪ 10‬ر��ة منه ‪ 11‬و�نعاما ً �لي��‪.‬‬

‫‪.‬الشبق ‪S2 and G1‬‬

‫‪.‬ويتقربون ��ا إليه ‪BA adds‬‬

‫‪.‬السبعة ا��علقة ‪E1, G1, V2‬‬ ‫‪.‬ا��ودة ‪P and G1‬‬

‫‪E1, G1, V2 omit.‬‬

‫‪.‬مب�ن ‪P and G1 add‬‬ ‫‪.‬إ�� ‪S1‬‬

‫‪; G1 omits.‬ا��قي�� ‪S2, V, E1‬‬

‫‪.‬اليوم ‪; S2, V, G1, V2 add‬أرسل�ي ‪S1 omits‬‬ ‫‪.‬نور ‪P adds‬‬

‫‪.‬إلي�� ‪; E1 adds‬ل��� ‪V and G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

100

IN SEARCH OF THE TRUE RELIGION

They said, “Can you show us where he is?” He said, “He is in heaven; he sees all and he is not seen.” They said, “We have a God whom we worship and honor, whose worship has been passed down from our forefathers and ancestors. He has permitted us to pursue anything that our souls want and our wills and desires prefer from among that which our hands can possess.” Muḥammad told them, “God, who sent me to you, told me that he will bless you with things that transcend and exceed [worldly] value. He is exalted above what you say.” They said, “So, what is it?” He said, “After you die, he will take you to a garden in which food, drink, and sex are all permissible.” They said, “What kind of food, drink, and sex?” He told them, “A river of milk, a river of honey, and ḥūr al-ʿīn (beautiful white virgins with piercing black eyes) who never menstruate or age.” They said, “Therefore, you are the messenger of God?” He said, “Yes.”

‫‪TEXT AND TRANSLATION‬‬

‫‪101‬‬

‫قالوا‪ :‬أ��ا ��ينا أ�ن هو؟‬

‫قال‪ :‬هو �ي السماء ��ى الك� و�� � ُ�ى‪.‬‬

‫‪1‬‬

‫قالوا‪�� :‬ن لنا إ�� نعبده ون�� ّمه وقد تق�ّ�نا عبادته من ا���داد وا��س��ف‬

‫وقد أط�� لنا‬

‫ك� ّ�ا ��ب ّه نفوسنا وما تؤ��ه إرادتنا ومشيئتنا من ��يع ما ��ل��� ��نا‪.‬‬

‫قال ��م ��� ّد‪ :‬ا��� ا��ي أرسل�ي إلي�� قال �ي إن ّه ينعم �لي�� ��ا يفوق ‪ 2‬و����‬ ‫قدره‬

‫و يعظم شأنه �� ّا تقولون‪.‬‬ ‫قالوا‪�� :‬ا هو؟‬

‫قال‪� :‬ي جن ّة ينقل��� إل��ا بعد وفات�� ف��ا أك� و��ب ونك�ح مباح‪.‬‬ ‫قالوا‪�� :‬ا شك� ا��ك� وال��ب والنك�ح؟‬

‫قال ��م‪�� :‬ر من ل�ن و��ر من عسل وجوا ٍر ‪ 3‬حور الع�ن �� يطم�ن و��‬

‫��رمن‪.‬‬

‫قالوا ‪ 4:‬إذ ًا ‪ 5‬أنت رسول ا���؟‬ ‫قال‪ :‬نعم‪.‬‬

‫‪.‬و�� أ�د ��اه ‪��; Q‬ري ‪S2‬‬ ‫‪����.‬ون ‪P and G1‬‬

‫‪��.‬ر ل�ن و��ر عسل و ��ر من ��ر ‪��; G1‬ر من ا���ر ‪; P‬جوار ‪S2, E1, G1 omit‬‬ ‫‪.‬ف��ا �معوا الفاظه قالوا �� ‪E1‬‬

‫‪ ��.‬فأنت ‪; V omits; Q‬فـ ‪P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

102

IN SEARCH OF THE TRUE RELIGION

They said, “But we fear our god, al-Akbar.” He told them, “Worship God and honor al-Akbar.” A group of them said, “We believe in God and trust his messenger. [Part 7: The Straight Path (al-Ṣirāṭ al-Mustaqīm)

Then another group, the Banū Quraysh, the tribe of Muḥammad, followed that group, and another group was added to the Banū Quraysh. Among them, a man used to marry his own daughter, sister, aunt, and niece. Muḥammad corresponded with Baḥīrā and told him what was happening, and Baḥīrā ordered him to forbid them from such things. Therefore, after great effort he restricted them to marrying paternal and maternal cousins.

‫‪103‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قالوا‪ :‬فنخ�� من إ��نا ا��ك��‬

‫قال ��م اعبدوا ا��� وأ��موا‬

‫‪1.‬‬

‫ا��ك��‪.‬‬

‫فقال م��م طائفة‪ :‬آمنا با��� وصدقنا رسو��‪.‬‬ ‫] ‪ - ٧‬ال��اط ا��ستق�� [‬

‫�� ات ّبع ‪ 2‬تل� الطائفة طائفة أ��ى من ��ي قر�� من قبي�� ��� ّد وانضاف‬ ‫إ�ى ��ي قر�� طائفة أ��ى‪ .‬وك�ن ا���ل م��م يأ�ذ ابنته وأخته وأخت‬

‫أمه وابنة أخيه ‪ 3‬وك�ن ��� ّد يك�تب �����ا ��ا ���دّد ‪ �� 4‬و �����ا أ��ه �����م عن‬ ‫مثل ذل� ‪ 5‬فبعد ا��هد أبعدهم إ�ى ابنة العم وابنة ا��ا��‪.‬‬

‫‪6‬‬

‫‪.‬ا���� من إ��نا ا��ك�� ‪E1, G1, V2‬‬ ‫‪.‬تبع ‪P and G1‬‬

‫‪.‬وبنت أخته ‪; Q adds‬وأخت أمه وابنة أخيه ‪P and G1 omit‬‬ ‫‪��.‬دث ‪S1‬‬

‫‪.‬تل� ا�� ��ات وأن �� يص�� �ي ز ��ا��م اخت��ط دم ‪E1‬‬

‫إ�ى بنت العم والعمة و��ى بنت ا��ال وا��ا�� وانه ك�ن أميا ً �د�� ا��عرفة بالقراءة بالك�ية وا���ر ‪E1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪ ���.‬ذل� يقو�� إ�ي ��سل من ا��� إلي�� و ي��هن ��م ��ا �معه من �����ا عن ا��� �ل ا�مه‬

104

IN SEARCH OF THE TRUE RELIGION

When a group of Arabs and their masters joined him and another group did not submit to him, he asserted kingship and authority for himself by unsheathing the sword, vowing threats, and promising violence. He attacked with his sword and killed those who did not accept him or believe what he said. He said that those who submitted would be safe. He said that everything in heaven and on earth would submit to God, willingly or unwillingly; 1 thus he empowered one group, and he threatened another; he promised gifts to some, while he persuaded another group with ostentatious words and sophistic language. His objective was to procure their obedience,

1

Sūrat Āl ʿImrān 3:83.

‫‪105‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و��ّا انضوى ‪ 1‬إليه ��ا�ة ‪ 2‬من ا��ع�اب وسادا��م وب�� م��م أيضا ً ��ا�ة ��‬ ‫�ُ�عن �� ‪ 3‬خطب ‪�� 4‬اته ا��ل� والسلطان و��ّد السيف وأقام ال��د�� والو�د‬

‫‪5‬‬

‫من أس�� س��‪ .‬وقال قد أس�� ��� ‪ 8‬ما �ي السماء وما �ي ا��رض طو�ا ً و��ها ً‪.‬‬

‫‪9‬‬

‫والوعيد واستعمل السيف والقتل ��ن �� يقبل منه ‪ 6‬و�� يقول بقو�� ‪ 7.‬وقال‬ ‫وزعم أن ك� ّ�ا �ي السماء وا��رض قد د�ل �ي‬

‫‪10‬‬

‫ا��س��م طائعا ً أو‬

‫خّص لقوم و��دّد قوما ً‪ .‬وو�د ��بات �����ن‪ .‬وأقنع طائفة‬ ‫ك�رها ً‪ �� 11‬ر َ‬

‫أ��ى با��قوال ا����ر�ة وا��لفاظ السفسطية‬ ‫���ل�‬

‫‪12‬‬

‫وك�ن قصده ف��م الطا�ة ��‬

‫‪.‬انضافوا ‪; P and G1‬اذعنوا ‪; S2 and E1‬انضاف ‪S1‬‬ ‫‪.‬وافرة ‪S1, P, V, G1 add‬‬

‫‪.‬و�ي ذل� ا����ن ‪S1, P, V, G1 add‬‬ ‫‪.‬خطف ‪S2 and E1‬‬ ‫‪V2 and Q omit.‬‬

‫‪E1 and V2 omit.‬‬

‫‪��.‬ن �� يقبل قو�� ‪ �� with‬يقبل منه و�� يقول بقو�� ‪S1 replaces‬‬

‫‪.‬وقال عن ذاته أن ا��� أس�� �ي ��ه ‪; P and G1 omit; E1‬ا��� ‪; S2 and V2‬ا��� �ي ‪S1‬‬ ‫‪.‬و��ما ً ‪S1‬‬

‫‪.‬د�ن ‪G1 adds‬‬

‫‪.‬طائع�ن أو ك�ره�ن ‪; Q‬طائعون وك�رهون ‪G1 and V2‬‬

‫وو�د ��بات �����ن وأقتع طائفة أ��ى با��قوال ا����ر�ة وا��لفاظ ‪; P omits‬العذبة ‪S1‬‬

‫وو�د ��بات �����ن وأقنع طائفة أ��ى با��قوال ا����ر�ة وا��لفاظ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

‫‪; G1 omits‬السفسطية‬ ‫‪.‬السفسطية‬

106

IN SEARCH OF THE TRUE RELIGION

rule over them, and use them in raids in order to obtain his ultimate goal: women, because he craved them with such intensity. This can be proven by the fact that he was not satisfied with the abundance of women he had. He still lusted after the wife of Zayd, his adopted son, when he saw her. He took her unwillingly from him and claimed that God wanted her to marry him, not Zayd. He addressed his companions, saying, ‘When Zayd had dissolved his marriage with her, we married her to you, Muḥammad.’ 1 He claimed that this was a revelation came to him from God concerning Zayd’s wife. When he addressed his companions, they said, ‘Take, Messenger of God, what has been granted to you, for it is permitted for you and forbidden for others.’” The Muslim said, “Woe to you, uncircumcised one! Zayd asked and implored Muḥammad to take her and recognized that she was forbidden to him.” The monk said, “Yes, and if he had not said this, then he would have received [from Muḥammad] that which others have also received [i.e., retaliation].”

1

Sūrat al-Aḥzāb 33:37.

‫‪107‬‬

‫‪TEXT AND TRANSLATION‬‬

‫�ل��م و��طو ‪�� 1‬م ليصل ��ل� إ�ى بغيته من النساء ‪�� 2‬ن شغفه ��نّ ك�ن‬ ‫زا��ا ً كث��ا ً‪ .‬و��قيق ذل� أنه �� يكفه ما ك�ن عنده من ك��ة النساء فهام‬

‫ن ا��� قد‬ ‫با��أة ز�� مو��ه سابقا ً‪�� 3‬ا نظر إل��ا‪ .‬وأ�ذها منه ُ ��ها ً وزعم أ ّ‬

‫أزو�ه ��ا دون ز�� و�اطب ‪�� 4‬ا ��ابته قائ�� ً‪ 5:‬و��ّا ق�� ز�� م��ا وطرا ً‬ ‫ن هذا و�ي ‪ 7‬من ا��� أ��ل �ليه �ي ا��أة ز��‪.‬‬ ‫أزوجناك ��ا ‪ 6‬يا ��� ّد‪ .‬وزعم أ ّ‬

‫و��ّا �اطب ‪�� 8‬ل� ��ابته قالوا �ذ يا رسول ا��� ما أنعم به �ليك ‪ 9‬و�ل��‬ ‫ل� و��ّمه ��� ���ك‪.‬‬

‫قال ا��س��‪ :‬و��ك يا أقلف فقد سأ�� ز�� وطلب إ�ى ��� ّد �ي أ�ذها وأقر ّ‬

‫��� ذاته ‪ 10‬أ�ّ�ا �ليه ��ام‪.‬‬

‫قال ا��اهب‪ :‬نعم ‪ 11.‬ولو �� يقل ذل� لك�ن ‪� 12‬ل به ما �ل بغ��ه‪.‬‬

‫‪��.‬لطوا ‪P‬‬

‫‪.‬و���هم ‪S1, S2, P, V, E1, G1, V2 add‬‬ ‫‪.‬مو��ه سابقا ً ‪S1, P, V, E1 omit‬‬ ‫‪.‬وخطب ‪S1, S2, V‬‬

‫‪.‬سورة ا����اب ‪Q adds‬‬ ‫‪.‬إياها ‪S2 and P‬‬ ‫‪.‬وحيا ً ‪P‬‬

‫‪.‬خطب ‪G1 and V2‬‬

‫‪.‬وخصّ ك به ‪P and G1 add‬‬ ‫‪ ���.‬ذاته ‪Q omits‬‬

‫‪P, V, E1, G1, V2 omit.‬‬ ‫‪.‬ك�ن ‪V‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

108

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “That which others have also received?” The monk said, “Have you not heard the report of the Arab, about whom your prophet Muḥammad gave an order, so he was killed while he lay in his bed, although God forbids the killing of a bird if it is in its nest. 1 When they asked, ‘Muḥammad, O messenger of God, what was the crime of the slave?’ He said, ‘My sword (or the sword was faster than the blame).’” 2 The Muslim said, “Your view is flawed, and your insight is poorly measured if you consider this a shortcoming for which Muḥammad should be blamed. He possessed great virtue, amazing praiseworthiness, and abundant candor in the eyes of God Almighty, who, by his hand, guided the nation of Ishmael.” The monk said, “Upon my life, he guided you to what you and he wanted according to your and his desires, not to what God wanted.

Deuteronomy 22:6. The phrase sabaqa al-sayfu al-ʿadhala (or al-ʿadhla) is an old Arabic proverb that indicates hastiness in making consequential decisions. It is usually spoken in cases when choices are made without adequate thinking and consideration. The connotation of the proverb suggests that what is done is done and that there is no need to blame one another about it anymore. For the proverb and its meaning and scope, see Jamāl al-Dīn Muḥammad ibn Manẓūr, Lisān al-ʿarab (15 Vols.; Beirut: Dār ṣādir, 1955–1956), 11:438; 13:233. 1 2

‫‪TEXT AND TRANSLATION‬‬

‫‪109‬‬

‫قال ا��س��‪ :‬ما �ل بغ��ه؟‬

‫قال ا��اهب‪ :‬أما �معت ����� ا��ع�ا�ي ‪ 1‬ا��ي و�ّه نبي ّك ��� ّد فقت�� وهو‬

‫راقد ��� مضجعه وفراشه؟ وقد ��ّم ا��� قتل الط�� ‪ 2‬إذا ك�ن ��� ��قده‬

‫و��ّا سألوا ��� ّدا ً يا رسول ا��� ما ��م العبد؟ ‪ 4‬قال سي��‪.‬‬

‫‪3.‬‬

‫‪5‬‬

‫قال ا��س��‪ :‬إن رأيت بنقص رأيك وسوء قياسك ‪ 6‬أن هذه نقيصة ���مّد تعيبه‬

‫��ا ف�� الفضي�� ال�كب��ة وا���مدة العظيمة وا��ا�� ا��ا��ة عند ا��� تعا�ى ��ا‬ ‫هدى ‪�� ��� 7‬ه من أمّة إ�ماعيل‪.‬‬

‫قال ا��اهب‪ :‬هدا�� ‪ 8‬لعمري ��� ما شاء ‪ 9‬هو وأن�� أو‬

‫وهواه ‪ ��� �� 11‬ما ��اء ا���‪.‬‬

‫‪12‬‬

‫‪10‬‬

‫��سب هوا��‬

‫‪.‬سف�� ا��ع�ا�ي ‪S1, S2, P, V, E1, G1, V2‬‬

‫‪.‬والناس ‪ّ��; V, G1, V2 add‬م ا��� والناس ذبيح الط�� ‪; P‬وا����ان ‪S2 and E1 add‬‬ ‫‪.‬و��فعه ‪P adds‬‬

‫‪.‬ما قتل العبد ‪; G1‬أ��م العبد ‪; E1, V2‬من قتل العبد ‪ with‬ما ��م العبد ‪P replaces‬‬ ‫‪.‬قال سبق السيف العذل ‪BA‬‬

‫‪.‬إنك رأيت ��وء رأيك ونقص قياسك ‪; G1‬رأيك وقياسك ‪E1‬‬ ‫‪.‬أهدى ‪E1, G1, V2‬‬

‫‪.‬أهدى ول�كن ‪; G1‬أهدا�� ‪E1‬‬ ‫‪.‬ك��ا شاء ‪; Q‬أراد ‪E1‬‬ ‫‪.‬و ‪E1‬‬

‫‪.‬وهواه ‪S1 omits‬‬

‫‪.‬تعا�ى ‪��; V2 adds‬ضاه ‪P and G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

110

IN SEARCH OF THE TRUE RELIGION

Upon my life, Muḥammad admitted that you and he were clearly misguided from the true path, the path of righteousness when he said, ‘I do not know [what will be done] with me or with you.’ 1 He also said, ‘Surely you and I are either rightly guided or clearly misguided.’ 2 He also said, ‘Therefore, fear God as much as you are able, and perhaps you will be successful.’ 3 Later he prescribed for you in every prayer to pray and ask God for guidance to the path of righteousness when he said, ‘Guide us on the path of righteousness.’ 4 If you are rightly guided, then why do you have the need to ask for guidance, for those who have been guided once have no need to ask for guidance again. Rather, they should ask God for help walking in his guidance.

1 2 3 4

Sūrat al-Aḥqāf 46:9. Sūrat Sabaʾ 34:24.

Sūrat al-Taghābun 64:16. Sūrat al-Fātiḥa 1:6.

‫‪111‬‬

‫‪TEXT AND TRANSLATION‬‬

‫لعمري ‪ 1‬إن ���دا ً يقول ‪ 2‬إن ّه وأن�� ��� ض��ل مب�ن ‪ 3‬عن ا��دى والطر يق‬

‫ا��ستق�� بقو�� ما أ��� ما �ي وب�� وقال أيضاً‪ :‬إ�ي و�يا�� ��� هدى أم ���‬

‫‪4‬‬ ‫‪5‬‬

‫ض��ل مب�ن ‪ 6‬وقو��‪ :‬ات ّقوا ‪ 7‬ما استطع�� لعل��� تفلحون �� ر�� ل��� �ي ك�‬

‫ص��ة تص����ا أن ��ألوا ا��� ا��دى إ�ى الطر يق ا��ستق��‪ .‬بقول��� اهدنا‬

‫ال��اط ا��ستق�� فإن كن�� ��� هدى ��ا ل��� �ا�ة ‪ 8‬لتسألوا ا��دى ‪�� 9‬ن من‬ ‫قد اهتدى دفعة ��ا با�� ‪�� 10‬أل ا��دى‪.‬‬

‫بل ��أل ا��� العون للس�� �ي هداه‬

‫‪11.‬‬

‫‪ ��.‬لعمري ‪E1 and V2‬‬

‫‪.‬عن نفسه ‪; Q adds‬يعا�ن ‪; G1‬يقول عنه ‪E1 and V2‬‬ ‫‪.‬وبعيد�ن ‪G1 adds‬‬ ‫‪.‬ال��اط ‪G1‬‬ ‫‪P omits.‬‬

‫عن ا��دى والطر يق ا��ستق�� بقو�� ما أ��� ما �ي وب�� وقال أيضا ً إ�ي و�يا�� ‪S2 and V2 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪ ���.‬هدى أم ��� ض��ل مب�ن‬

‫‪.‬ا��� ‪P, E1, G1, V2 add‬‬ ‫‪P omits.‬‬

‫‪.‬عن ا��دى ‪; E1‬و�� ب�� �ا�ة أن ��ألون ا��دى ‪P adds‬‬ ‫‪ ��.‬أن ‪Q‬‬

‫ا��دى بل ��أل ا��� العون للس�� �ي ‪; G1 replaces‬للس�� �ي هداه ‪S1, P, V, E1, G1 omit‬‬

‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

‫‪.‬ا��� أن يعينه ‪ with‬هداه‬

112

IN SEARCH OF THE TRUE RELIGION

In this regard, consider this example, emir: If I leave your presence today seeking my homeland and home and I become lost along the way, then I would continue to ask God and people for guidance until I find the right way to my homeland; however, if I find the way, then I have no need to ask for guidance. Rather, I should ask for help in arriving in my homeland.” The Muslim said, “It is as you say.” The monk said, “If Muḥammad knew that you were rightly guided, then he would not have made it custom and law for you to ask God for direction and guidance. Knowing that his prayer was of no worth in the eyes of God, he bound you and legislated that you pray for him when he said, ‘You who believe, pray for him and grant him peace.’” 1 The Muslim said, “Do you not know that God and his angels pray for Muḥammad? Am I not therefore obliged to pray for him?” The monk said, “Was it not more suitable to pray for yourself and ask God to forgive your wrongdoings?

1

Sūrat al-Aḥzāb 33:56.

‫‪TEXT AND TRANSLATION‬‬

‫‪113‬‬

‫و�ذ ا��ثل �ي ذل� واجعل أ ّ��ا ا��م�� أ� ّ�ي اليوم قد ��جت عن ح��تك‬ ‫طالبا ً ا��قر ّ والوطن وضللت عن السبيل ف�� أزال ‪ 1‬أسأل ا��� والناس ا��دى‬ ‫ح�ى أ�د السبيل ا��اشد إ�ى الوطن فإذا و�دتُ السبيل ‪�� 2‬ا �ي �ا�ة أن‬

‫أسأل ا��دى بل أسأل العون ��� الوصول إ�ى الوطن‪.‬‬

‫‪3‬‬

‫قال ا��س�� ‪ 4:‬وهو ��� تقول‪.‬‬

‫ن و��ّع ل��� السؤال إ�ى‬ ‫قال ا��اهب‪ :‬ولو ع�ف ��� ّد أن ّ�� ��� هدى ��ا س ّ َ‬

‫ا��� �ي ا��شد وا��دى‪ �� .‬لع��ه أن ص��ته �� ��ز يه عند ا��� تعا�ى ‪ 5‬ربطك‬

‫‪6‬‬

‫أيضا ً‪ 7‬و��ّع ل��� الص��ة �ليه بقو�� يا أ�ّ�ا ا���ن آمنوا ص��ا �ليه وس��وا‬ ‫��ليما ً‪.‬‬

‫قال ا��س��‪ :‬أما ‪��� 8‬تَ أن ا��� وم��ئكته يصّ ��ن ��� ��� ّد أ��ا ��ب أن أص��‬

‫أنا �ليه؟‬

‫قال ا��اهب‪ :‬أ��ا ك�ن أو�ى بك أن تص�� ��� ذاتك و��أل ا��� العفو عن‬

‫ز��تك‪.‬‬

‫‪.‬ف�� أزل ‪E1 and G1‬‬

‫‪.‬فإذا و�دتُ السبيل ‪P, V, E1, G1, V2 omit‬‬

‫‪.‬أيضا ً ‪ with‬أن ‪; P and V replace‬فإذا و�دتُ السبيل ��ا �ي �ا�ة أن ‪S2 omits‬‬ ‫‪.‬ا��م�� ‪S1, P, G1‬‬ ‫‪���.‬ء ‪Q adds‬‬

‫‪.‬ربط�� ‪E1, G1, V2‬‬ ‫‪.‬أن�� ‪P adds‬‬

‫‪.‬أ��ا قد ‪; V‬وما ‪P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

114

IN SEARCH OF THE TRUE RELIGION

Do not be like someone who is hungry and asks for food for someone else or like someone who is ill and requests medicine for someone else. If you, God, and the angels pray for Muḥammad, then who is the God who accepts prayers? If this is your opinion, then you have equated God, angels, and people.” The Muslim said, “Prayer is a mercy from God to his servants.” The monk said, “Whoever is able to receive the mercy of God and his angels does not need your prayers. Rather, you should first and foremost pray for yourself.” [Part 8: Christ’s Divinity]

The Muslim said, “Do you Christians not pray for your Christ?” The monk said, “No, but we pray to him because he is our God and our Creator, and he accepts the prayers of his servants.” The Muslim said, “O bearer of a clear kufr (unbelief) and a corrupt, evil perspective, you worship a created human being, born of a woman, who suffered degradation according to your own confession. And you, monk, do not

‫‪115‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و�� تكون ��ن أضواه ا��وع وهو ��أل الطعام لغ��ه أو ��ن ا��قم ��اته‬

‫‪1‬‬

‫ا���� ا��ي يقبل الص��ة؟ فإذا ك�ن هذا ا��أي رأيك فقد ساويت بالص��ة‬

‫‪4‬‬

‫الطب لغ��ه ‪ 2.‬فإذا كنتَ أنت وا��� وا����ئ�� يصّ ��ن ‪ّ ��� ��� 3‬د ��ن‬ ‫ّ‬ ‫و يطلب‬ ‫ب�ن ا��� وم��ئكته‬

‫والناس‪.‬‬

‫قال ا��س��‪ :‬إن الص��ة ‪� 5‬ي ر��ة منه ��� عباده‪.‬‬

‫قال ا��اهب‪�� :‬ن قدر ��� نيل ‪ 6‬ر��ة ا��� وم��ئكته ��ا به �ا�ة إ�ى ص��تك‬

‫بل ا��و�ى بك أن تص�� ��� نفسك‪.‬‬ ‫]‪- ٨‬‬

‫ألوهية ا��سيح[‬

‫قال ا��س��‪ :‬أ��ا تص��ن أن�� النصارى ��� مسي���؟‬

‫قال ا��اهب‪ .�� :‬ول�� ّا نص�� إليه ��نه إ��نا و�القنا وهو يقبل ص��ة العباد‪.‬‬

‫قال ا��س��‪ :‬يا ذا ‪ 7‬ال�كفر ا��ب�ن وا��أي الفاسد الوخ�� إن�� تعبدون إ��انا ً‬

‫����قا ً و�� من ا��أة وصابه من ا��وان ما أن�� به مقر ّون وأنت يا راهب ��‬

‫‪��.‬نه ‪Q‬‬

‫أو ��ن ا��قم ��اته و يطلب ‪; E1 omits‬الشفاء ‪ with‬الطب لغ��ه ‪V and G1 replace‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪.‬الطب لغ��ه‬ ‫ّ‬

‫‪.‬تص��ن ‪S1, S2, P‬‬ ‫‪.‬بالص��ة ‪BA‬‬

‫‪.‬ص��ة ا��� ‪S1, P, G1, V2‬‬

‫‪�� with‬ن قدر ��� نيل ر��ة ‪ ���; V, E1, V2 omit; Q replaces‬نيل ‪P and G1 omit‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪��.‬ن قد‬

‫‪��.‬ذا ‪Q‬‬

‫‪7‬‬

116

IN SEARCH OF THE TRUE RELIGION

deny it. Nevertheless, you insult and mock our chosen prophet, Muḥammad.” The monk said, “We have brought nothing of our own. Rather, we have reported this from your books and your Qurʾān. Do you not believe that Muḥammad is an Arab from the Quraysh?” The Muslim said, “Yes.” The monk said, “Do you not know that he unlawfully took a number of women as brides and others as concubines, that he used the sword and killed, and that he took Zayd’s wife?” The Muslim said, “Yes. God ordered and inspired him to do so.” The monk said, “Do you not acknowledge that he died, and that his bones have decayed under the soil of the earth?” The Muslim said, “Yes.” The monk said, “We have not mentioned any shortcomings of your prophet apart from what you have acknowledged yourself. So why do you reject this [argument] from us and get angry?” The Muslim said, “Woe to you! We reject that you have made God a son, that Christ is the Son of God, that he is the eternal creator of creation, and that you have made him equal to God in nature, substance,

‫‪117‬‬

‫‪TEXT AND TRANSLATION‬‬

‫تن��ه ��� نفسك وأنت ت َت ّقح ‪ 1‬و��جو نبي ّنا ��� ّد‬

‫ا��صط��‪.‬‬

‫نأت ���ء من عندنا و��ّ�ا أوردنا ذل� من ��ابك‬ ‫ِ‬ ‫قال ا��اهب‪ :‬إ� ّا ‪�� 2‬‬

‫وقرآنك أو ما تقر ّ أن ��� ّدا ً قر�� من ا��ع�اب؟‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫‪3‬‬

‫قال ا��اهب‪ :‬أو �� تع�� أن ّه ا�ّ �ذ �دّة من النساء م��ن ��ار يات ‪ 4‬وم��نّ‬ ‫�� يات بغ�� ناموس واستعمل السيف والقتل وأ�ذ ��مة ز��؟‬ ‫قال ا��س��‪ :‬نعم وا��� أ��ه وأو�ى إليه ��ل�‪.‬‬

‫قال ا��اهب‪ :‬أفليس ‪ 5‬تقر ّ أن ّه مات وت��شت عظامه ��ت ال��ى ‪� 6‬ي‬

‫ا��رض؟‬

‫قال ا��س��‪ :‬نعم‪.‬‬

‫قال ا��اهب‪ :‬فنحن �� ���� من عيوب ‪ 7‬نبي ّك إ�ّ� ما أن�� به مقر ّون ف�� َ تن��ون‬

‫�لينا ذل� وتغضبون؟‬

‫قال ا��س��‪ :‬و ��ك إ�ّ�ا ‪ 8‬نن�� �لي�� أن ّ�� ‪�� 9‬ع��ن ��� ابنا ً‪ 10‬وأن ا��سيح ا�ن ا���‬

‫وأن ّه ‪ 11‬ا��ز�ي �الق ا����ئق ‪ 1‬و��ع��نه مساو يا ً ��� �ي الطبيعة وا��وهر‬

‫‪.‬بل أن ّك تقبح ‪Q‬‬

‫‪; P omits.‬لعمري إ� ّا ‪V, E1, G1, V2‬‬

‫‪.‬أو ما تقر أنه من ع�ب قر�� ‪; G1‬من ا��ع�اب قرشيا ً ‪; E1‬من ا��ع�اب قر��يا ً ‪V and V2‬‬ ‫‪.‬من ��ا صداق ‪P and G1‬‬ ‫‪.‬أو ليس ‪P‬‬

‫‪.‬ال��اب ‪S1 and V‬‬

‫‪.‬أوصاب ‪; E1 and V2‬أوصاف ‪S1, S2, P, G1‬‬ ‫‪.‬إنّنا ‪P‬‬

‫‪��.‬ن�� ‪V‬‬

‫‪.‬و�� ‪S1, P, G1‬‬

‫‪.‬ا��� ‪; V2 adds‬ا���� ‪S1, S2, P, E1, G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

118

IN SEARCH OF THE TRUE RELIGION

and power when he is a man who was born of a woman. He is of the likeness of Adam, to whom God said, ‘Be,’ and he was.” The monk said, “Abū Salāma, do you believe whatever your prophet mentioned in the Qurʾān?” The Muslim said, “Yes.” The monk said, “Is it not in the Qurʾān that Christ is the Spirit of God and his Word cast into Mary?” The Muslim said, “Yes, it is so.” The monk said, “Therefore, God has a spirit and a word? The Muslim said, “Yes.” The monk said, “Tell me about the Spirit of God and his Word. Are they eternal or created?” The Muslim said, “They are eternal, not created.”

1

S1 adds ‫وتعبدونه‬.

‫‪TEXT AND TRANSLATION‬‬

‫‪119‬‬

‫والقدرة ‪ 1‬وهو إ��ان و�� من ا��أة ومث�� مثل آدم قال �� ا��� كن فك�ن‬ ‫قال ا��اهب‪ :‬هل أنت يا أبا س��مة مصدّق ك� ّ�ا ذ��ه نبي ّك �ي القرآن؟‬

‫‪2.‬‬

‫‪3‬‬

‫قال ا��س��‪ :‬نعم أنا مصدّق ‪�� 4‬يع ما �ي القرآن ��نه م��ل من ا��� ��� نبي ّه‬

‫ا��صط�� ��� ّد‬

‫‪5.‬‬

‫قال ا��اهب‪ :‬أفليس ‪� 6‬ي القرآن ‪ 7‬أن ا��سيح روح ا��� وك��ته ألقاها إ�ى‬

‫����؟‬

‫قال ا��س��‪ :‬نعم ��ل� هو‪.‬‬

‫قال ا��اهب‪ :‬فإذ ًا ��� ‪ 8‬روح وك��ة؟‬ ‫قال ا��س��‪ :‬نعم‬

‫‪9.‬‬

‫قال ا��اهب‪ :‬أ����ي عن روح ا��� وك��ته أزلي ّة �ي أم ��دثة؟‬ ‫قال ا��س��‪ :‬بل أزلي ّة ��� ��دثة‬

‫‪10.‬‬

‫‪.‬و��ع��نه مساو يا ً ��� �ي الطبيعة وا��وهر والقدرة ‪; P and G1 omit‬والقدرة ‪S1 omits‬‬ ‫‪.‬ومث�� عند ا��� ��ثل آدم قال كون فك�ن ‪P and G1‬‬ ‫‪.‬وهو عندك م��ل من ا��� ‪P and G1 add‬‬ ‫‪.‬أنا مصدّق ‪P and E1 omit‬‬

‫‪.‬نعم ��يع ما �ي القرآن م��ل ��� ��� ّد ا��صط�� ‪G1‬‬ ‫‪.‬أو ليس ‪P‬‬

‫‪.‬مذكور ‪Q adds‬‬

‫‪.‬ا��� ‪E1 and V2‬‬

‫‪.‬قال ا��اهب فإذ ًا ��� روح وك��ة قال ا��س�� نعم ‪P and G1 omit‬‬ ‫‪.‬بل أزلي ّة و�� تكن ��دثة ‪; Q‬أزلية �ي �� تكن ��دثة ‪P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

120

IN SEARCH OF THE TRUE RELIGION

The monk said, “Was God at one time or another deaf, dumb, and without Word and Spirit?” The Muslim said, “I seek refuge in God from this, for God has never been without his Word and Spirit.” The monk said, “Is God’s Word creator or created?” The Muslim said, “I do not doubt that it is creator.” The monk said, “Do you not worship God?” The Muslim said, “Yes.” The monk said, “Do you worship God with his Word and Spirit, or not? The Muslim said, “I worship God, his Spirit, and his Word.” The monk said, “Now say, ‘I believe in God, his Spirit, and his Word.”’ The Muslim said, “I believe in God, his Spirit, and his Word, but I have not made them three gods, but one.”

‫‪TEXT AND TRANSLATION‬‬

‫‪121‬‬

‫وقت من ا��وقات أ�� أ��س �اليا ً من‬ ‫ٍ‬ ‫قال ا��اهب‪ :‬فهل ك�ن ‪ 1‬ا��� �ي‬

‫ك��ة وروح؟‬

‫قال ا��س��‪ :‬أعوذ با��� من ذل� حيث إن ‪ 2‬ا��� �� ��ل قط من ‪ 3‬ك��ته‬

‫ورو�ه‬

‫‪4.‬‬

‫قال ا��اهب‪ :‬وك��ة ا��� �القة أم ����قة؟‬ ‫قال ا��س��‪ :‬ما أشك �ي أ��ا �القة‬

‫قال ا��اهب‪ :‬أ��ا تعبد أنت ا���؟‬

‫‪5.‬‬

‫قال ا��س��‪ :‬نعم‪.‬‬

‫قال ا��اهب‪ :‬فهل عبادتك ��� مع ك��ته ورو�ه أم ��؟‬ ‫قال ا��س��‪ :‬أعبد ا��� ورو�ه وك��ته‪.‬‬

‫قال ا��اهب‪ :‬قل ا��ن ‪ 6‬أومن با��� ورو�ه وك��ته‪.‬‬

‫قال ا��س��‪ :‬آمنت ‪ 7‬با��� ورو�ه وك��ته ول�ك�ي �� أجعلهم ث��ثة آ��ة بل إ��‬

‫وا�د‪.‬‬

‫‪.‬ب�� ‪E1 and V2 add‬‬

‫‪.‬ول�كن من حيث ‪ with‬حيث أن ‪P and V replace‬‬ ‫‪�� ��.‬ل قط من ‪P omits‬‬

‫أعوذ با��� ‪; G1‬أعوذ با��� من ذل� ول�كن من حيث ا��� وك��ته ورو�ه �� ���� قط من ك��ته ‪E1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫أعوذ با��� من ذل� ول�كن من حيث ا��� وك��ته ‪; V2‬من ذل� ول�كن من حيث ا��� وك��ته ورو�ه‬ ‫‪.‬ورو�ه �� ���� قط من ك��ته ورو�ه‬

‫‪.‬ب�� شك أ ّ��ا �القة ‪; G1 and Q‬ما شك أ�ّ�ا �القة ‪P‬‬ ‫‪.‬فقل أنا ‪Q‬‬

‫‪.‬وأومن ‪S2, V, E1, V2 add‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

122

IN SEARCH OF THE TRUE RELIGION

The monk said, “This view is my view and belief and the belief of every Christian. With this my goal was to lead you to know the Trinity: The Father, who is God; the Son, who is his Word; and their Holy Spirit.” The emir was reclining, then he sat up, raised his eyebrows, and clapped loudly. He said laughingly, “Upon my life, Abū Salāma, the monk has defeated you and caused you to enter his religion and become Christian.” The Muslim and his companions appeared angry and ashamed. [Part 9: Christ’s Incarnation]

Then the jurist, Abū al-Faḍl al-Ḥalabī stepped forward and said to his companions, “If you would have initially let me ask the monk questions and speak with him, I would have stifled his pomposity and pride, and you would have witnessed his defeat, but you did not find a place for me among you.”

‫‪123‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬فهذا ا��أي هو رأيي واعتقادي واعتقاد ك� ن��ا�ي‪ .‬و��ى هذا‬

‫ك�ن قصدي ‪ 1‬بأن أقودك إليه لتعرف ‪ 2‬الثالوث ‪ 3‬ا��ب ا��ي هو ا��� وا���ن‬ ‫ا��ي هو ك��ته وروحهما القدوس‪.‬‬

‫وك�ن ا��م�� مت��ا ً فاستوى �السا ً ورفع عن �اجبيه ��بوشه وصفّق وك� ّ�‬

‫وقال ضا�ك�‪ ً :‬وحق ���ّ يا أبا س��مة لقد ن� ّ�ك ا��اهب وأد�ل� �ي دينه‬ ‫وص� ّ�ك ن��ا�ي‪.‬‬

‫فظهر من ا��س�� ورفاقه شك� الغضب‬

‫وا���ل‪.‬‬

‫سد ا��سيح [‬ ‫] ‪ّ �� - ٩‬‬

‫و��ز ‪ 4‬م��م الفقيه أبو الفضل ا��ل�ي وقال ��فقائه لو كن�� ��كتمو�ي �ي‬ ‫ا��ول ‪ 5‬ابتدئ ‪ 6‬وأ�اطب ا��اهب ‪ 7‬با��سائل والك��م لقد كنت كفيت��‬

‫صلفه وافت�اره وأريت�� هز��ته ول�كن�� �� ��وا �ي موضعا ً عند�� و�� مك�نا ً‪.‬‬

‫‪.‬ههنا ك�ن مقصودي ‪P, V, E1, G1, V2‬‬

‫أن ‪; V2‬أن أقودك أن تعرف ا��ق وتعرف م�� ‪; G1‬وا��ن افيدك أن تعرف ‪; E1‬م�� ‪P adds‬‬

‫‪8‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪.‬وتقر م�� ‪; Q adds‬أقودك أن تعرف‬ ‫‪.‬ا��قدس ‪S1 adds‬‬ ‫‪�� ��.‬ز ‪P and V2‬‬

‫‪�.‬ي مثل ا��ول ‪; V2‬من ا��ن ‪� with‬ي ا��ول ‪V replaces‬‬ ‫‪; G1 omits.‬ا��بتداء ‪P‬‬

‫‪.‬وأبادئه ‪; Q‬وأباديه ‪; E1 and V2 add‬وأ��يه ‪P, V, G1 add‬‬ ‫‪��.‬ه ‪Q adds‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

124

IN SEARCH OF THE TRUE RELIGION

Then he turned to the emir and said, “May God strengthen you, emir. The people of unbelief are like a fire, whoever approaches them in agreement will burn, for the devil, who speaks from their mouths, is the spirit of deception and tyranny.” The monk said, “Why do you attribute to us what can be traced back to you and your prophet? We have spoken and shown proof and clear evidence that Christ is the Spirit of God and his Word according to the Qurʾān and your prophet. If what we have shown you is from the devil, the spirit of deception and tyranny, then you have attributed this to your Qurʾān, your book, and your prophet.” The emir said, “God shame you, O Abū al-Faḍl. By God, your silence is better and more useful to us than your words. If only God had stricken you with deafness and muteness, he would have spared us your evil.” As a result [of this opprobrium], the man was ashamed and departed.

‫‪TEXT AND TRANSLATION‬‬

‫‪125‬‬

‫ن أهل ال�كفر ك�لنار من‬ ‫أع�ك ا��� أ�ّ�ا ا��م�� ‪ 1‬إ ّ‬ ‫�� التفت إ�ى ا��م�� وقال ّ‬ ‫دنا م��م ��� ما ات ّفق ‪ 2‬أ��قوه وذل� أن إبليس ‪ 3‬وروح ا��ديعة والطغيان‬ ‫ينطق ��� أفواههم‪.‬‬

‫قال ا��اهب‪ :‬ما بال� تنسبنا ‪ 4‬إ�ى ما هو راجع إليك و��ى نبي ّك و��ّ�ا تكّ��نا‬

‫وأوردنا ال��هان ‪ 5‬والبيان إن ا��سيح روح ا��� وك��ته من قرآنك ونبي ّك‪ .‬فإن‬ ‫يكن ما ‪ 6‬أوردناه من إبليس أم من روح ا��ديعة والطغيان فقد ��بت‬

‫ذل� إ�ى قرآنك و��ابك ونبي ّك‪.‬‬

‫‪7‬‬

‫قال ا��م��‪�� :‬اك ا��� يا أبا الفضل‪ .‬لقد ك�ن وا��� سكوتك أر�ح وأفود ‪ 8‬لنا‬

‫من ك��مك‪ 9.‬فيا ليت ك�ن ا��� أ��ل بك الصمم‬

‫���ل هذا ‪ 11‬وان��ف‪.‬‬

‫‪10‬‬

‫والسكتة وكفانا ��ّك‪.‬‬

‫‪.‬ا��� ‪P, V, G1 add‬‬

‫‪ ���.‬ما ات ّفق ‪P, G1, V2 omit‬‬

‫‪.‬وذل� أن إبليس ‪; P and G1 omit‬إبليس ‪S2 omits‬‬ ‫‪.‬وتنسب إلينا ‪S1, P, G1 add‬‬ ‫‪.‬والك��م ‪P and G1 add‬‬ ‫‪.‬فيما ‪P and Q‬‬

‫‪.‬فا��ب ‪G1 and Q‬‬ ‫‪.‬أفضل ‪G1 and Q‬‬

‫‪.‬وأفضل وأقيلنا من ك��مك ‪ with‬وأفود لنا من ك��مك ‪P replaces‬‬ ‫‪.‬الصمم ‪; S2, P, G1 omit‬الصمت ‪S1‬‬ ‫‪.‬الشيخ ‪P and G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

126

IN SEARCH OF THE TRUE RELIGION

The monk said, “As for your saying, Abū Salāma, that your prophet said ‘The likeness of Jesus, the Son of Mary, was nothing more than the likeness of Adam. God said to him, “Be,” and he was.’ Your prophet was right in his words because the Word of God and his creating, eternal, unlimited, and incomprehensible Spirit took on a body of Adam’s nature from Mary and dwelt in it and hid the divinity of the Word on account of God’s economy and dispensation, because the imperceptible substance cannot be perceived except in a material body. Take for example the substance of fire; it is an imperceptible substance that is not perceptible or visible except in a material object. However, I know that the prophet Moses asked God Almighty to show the substance of his divinity, and God told him, ‘Go into the cleft of the rock and I will place my hand over the opening of the rock, and you will see my back.’ 1 When this happened, Moses saw the back of the divine substance, then his face shone with a light that none of the people were able to look upon lest they die.

1

Exodus 33:22–23.

‫‪127‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬وأما قول� يا أبا س��مة أن نبي ّك قال وما مثل �ي�� ا�ن ����‬

‫إ�ّ� مثل آدم قال �� كن فك�ن فقد صدق نبي ّك �ي قو�� ��ن ك��ة ا���‬

‫ورو�ه ا��القة ا��زلية ��� ا���دودة و��� ا��در�� ا�ّ �ذت ‪�� 1‬ا من طبيعة آدم‬ ‫جسما ً من ���� ‪ 2‬وسكن فيه ‪ 3‬واحتجب به ��هوت الك��ة ���ل السياسة‬

‫والتدب�� ��ن ا��وهر اللطيف �� يظهر إ�ّ� �ي ج�� ‪ 4.‬و�ذ ا��ثل من ‪ 5‬جوهر‬ ‫النار فإنه جوهر لطيف �� يُنظر و�� � ُ�ى إ�ّ� �ي مادة من ا��واد‪ �� .‬ا��� أن‬

‫‪6‬‬

‫مو�� الن�يّ طلب من ا��� تعا�ى أن يب�� ‪ 7‬ا��� ��وهر ال��هوت فقال �� ا���‬ ‫اد�ل �ي باطن الصخرة وأنا أضع ��ي �ي ثقب الصخرة وأنت تب�� ما‬

‫ورائي‪ .‬ف�� ّا ك�ن منه ذل� أب�� مو�� ما ك�ن وراء ا��وهر ا����ي ‪ 8‬ف��ع‬ ‫و�ه مو�� نور ٌ �� ��تطاع النظر إليه ح�ى ‪ 9‬ما ك�ن أ�د من الشعب ينظر‬ ‫إ�ى و�ه مو�� إ�ّ� مات‪.‬‬

‫‪�.‬لقت ‪P and G1‬‬

‫‪.‬من طبيعة أدم من ج�� ���� جسد ‪S1 and G1‬‬ ‫‪.‬وا�ّ �دت به ‪ with‬وسكن فيه ‪P replaces‬‬ ‫‪.‬كثيف ‪S1, P, V, E1, G1, V2 add‬‬ ‫‪.‬و��د ا��ثل من ‪P‬‬

‫‪.‬أ���ك أن ‪ �� with‬ا��� أن ‪P, V, E1, G1, V2 replace‬‬ ‫‪.‬ينظر ‪P‬‬

‫‪.‬ا��ز�ي ‪S1‬‬

‫‪P, V, E1, G1, V2 omit.‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

128

IN SEARCH OF THE TRUE RELIGION

Therefore, he needed a veil to place over his face when he addressed the people lest anyone among the people would look upon his face and die.” 1 The Muslim said, “If you believe that the Spirit and Word of God dwelt in Mary’s womb, then God was without a Spirit and Word after the dwelling in Mary’s womb.” The monk said, “This delusion of yours, Abū Salāma, is befitting of schoolboys and the bumpkins [living] in villages and tents, for you are trying to measure the imperceptible, creating substance of God, which is unconfined, incomprehensible, and immutable, unlimited by space and unbounded by time. However, you imagine him to be limited and mutable. Dispel this delusion and view from your mind and thoughts, and do not imagine the Spirit and Word of God to be limited and mutable.”

1

Exodus 33:29–35.

‫‪129‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فاحتاج إ�ى ��قع ك�ن يضعه ��� وجهه ��ن ك�ن ��اطب الشعب لئ�� ��وت‬

‫� من ينظر إ�ى و�ه مو�� من الشعب‬ ‫ك ّ‬

‫‪1.‬‬

‫قال ا��س��‪ :‬إذا ك�ن اعتقادك أن روح ا��� وك��ته ��� ‪� 2‬ي بطن ���� فقد‬

‫ب�� ا��� ‪ 3‬بغ�� روح و�� ك��ة بعد �����ا �ي بطن ����‪.‬‬

‫‪4‬‬

‫قال ا��اهب‪ :‬تو� ّ�ك هذا يا أبا س��مة يليق بصبيان ا��ك�تب وأهل القرى‬

‫وا��ضارب ��نك تقا�� ا���� ا��وهر اللطيف ا��الق ا��ي �� �ُ� َ ّد ُ و��‬ ‫�ُ�ر َك ‪ 5‬و�� ����ه ‪ 6‬مك�ن و�� ��و يه زمان وهو ��� ‪ 7‬ا��تنقل ‪ 8‬و���ي��‬

‫‪9‬‬

‫��صورا ً ومتنق�� ً‪ 10 .‬أبعد هذا الوهم من ظنك وهذا ا��أي من رأيك ‪ 11‬و��‬

‫���ي ّل ‪ 12‬روح ا��� وك��ته ��صورة ومتنق��‪.‬‬

‫‪13‬‬

‫لئ�� ‪; G1‬أو ينظر وجهه ‪; E1 adds‬و�ه مو�� من الشعب ‪; P omits‬من الشعب ‪S1 omits‬‬

‫‪1‬‬

‫‪�.‬لت ‪������; G1‬ا ‪E1 and V2‬‬

‫‪2‬‬

‫� من ينظر إليه‬ ‫‪��.‬وت ك ّ‬

‫‪.‬فيما بعد ‪P, V, E1, G1, V2 add‬‬

‫‪.‬ا��� فيما بعد �� �� روح و�� ك��ة ������ا �ي بطن ���� ‪Q‬‬ ‫‪.‬يوصف ‪G1‬‬

‫‪�.‬ي ‪P adds‬‬

‫‪.‬الغ�� ‪ with‬وهو ��� ‪V and E1 replace‬‬ ‫‪.‬منتقل ‪E1, G1, V2‬‬

‫‪��.‬ع�� أنت ‪���; E1 and G1‬ليه ‪; V omits; V2‬فتجع�� ‪P‬‬ ‫‪.‬ك�لناس ا��ائت�ن ‪; Q adds‬منتقل ‪E1, G1, V2‬‬ ‫‪.‬ف��ك ‪E1‬‬

‫‪��.‬عل ‪P and G1‬‬

‫‪.‬منتق�� ‪E1, G1, V2‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

130

IN SEARCH OF THE TRUE RELIGION

The Muslims said, “How can I validate your opinion that the Word and Spirit of God in their entirety were in the womb of Mary while also in their entirety on the throne with God, who can neither be without them or separated from them according to your thinking?” The monk said, “This delusion suits your crude, lax doctrine and law because you assume and suppose that comprehensible things are sensible things, [at least] according to your reasoning, which has been muddled by undisciplined living and the pursuit of bodily pleasures. However, I will not neglect to clarify for you the explanation you asked for nor to offer you examples that clarify the truth; therefore, what do you say about the sun? Is it not on the horizon of the sky?” The Muslim said, “Yes.”

‫‪TEXT AND TRANSLATION‬‬

‫‪131‬‬

‫قال ا��س��‪ :‬فكيف ��كن�ي أن أح ّقق ‪ 1‬أن ك��ة ا��� ورو�ه ‪��� 2‬ل��ا �ي بطن‬

‫���� و�ي ‪��� 3‬ل��ا ��� العرش عند ‪ 4‬ا��� و�� ���� ‪ 5‬منه و�� يفارقه ‪��� 6‬‬ ‫حسب رأيك؟‬

‫قال ا��اهب‪ :‬تو� ّ�ك هذا‬

‫‪7‬‬

‫يناسب �يشتك الغليظة ا��خية ومذهبك‬

‫وناموسك ‪ 8‬و�� يعتك ��ن�� تتصورون ‪ 9‬وتنسبون ا��شياء ا��عقو�� ك���شياء‬ ‫ا���سوسة‬

‫‪11‬‬

‫��سب عقول��� ا����رة‬

‫‪12‬‬

‫‪10‬‬

‫من ر�اوة العيشة واستعمال ال��ات‬

‫أو�ح ل� البيان �� ّا سألت وآتيك‬ ‫ّ‬ ‫ا��سدية ول�ك�ي �� أكسل عن أن‬ ‫تو�ح الصدق‪�� .‬ا ‪ 13‬قول� �ي الشمس أليس �ي �ي أفق السماء؟‬ ‫��ثا��ت ّ‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫‪.‬ذل� �ي ‪; V, E1, V2 add‬رأيك ‪S1, P, G1 add‬‬ ‫‪.‬ك�نت ‪P and G1 add‬‬ ‫‪.‬أيضا ً ‪P and G1 add‬‬ ‫‪.‬مع ‪S1 and G1‬‬

‫‪E1 and V2 ����.‬‬

‫‪.‬يفارقاه ‪; G1‬تفارقه ‪P, V, E1, V2‬‬

‫‪.‬ا��ليل ‪; V and E1 add‬تو��ك هذا ا��ائل ‪P and G1‬‬ ‫‪.‬وناموسك ‪S1 omits‬‬ ‫‪.‬تنظرون ‪P and G1‬‬

‫‪.‬إ�ى ا��شياء ‪V, E1, V2‬‬

‫تنسبون ا��شياء ا���سوسة ��سب ا��شياء ‪; G1‬تنسبون ا��شياء ا��عقو�� ا�ى ا���سوسة ‪S1 and P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

‫‪.‬ا��عقو��‬

‫إ�ى عقول��� ‪; G1‬ا��عقو�� ك���شياء ا���سوسة ��سب عقول��� ا����رة ‪; S2 omits‬ا��ذكورة ‪S1‬‬

‫‪12‬‬

‫‪.‬فقال ا��اهب ما قول� ‪P and G1‬‬

‫‪13‬‬

‫‪.‬ا����رة‬

132

IN SEARCH OF THE TRUE RELIGION

The monk said, “Does it not emit its ray, heat, and light upon the whole earth?” The Muslim said, “Yes.” The monk said, “Is it still the sun’s light and heat once it sends them to earth or not?” The Muslim said, “The sun does not separate from them or leave them.” The monk said, “Likewise, the Word of God and his Spirit dwelt in Mary and did not leave God the Father. We will offer you another example: If our majesty, the emir, spoke a word that emerged from his mind and from his mouth and became a word in a book made of paper and ink, which took on a tangible form, then we spoke it to the world, and it became audible for all, has the word separated from his mind, and was he left afterwards without a word? Is not the word in its entirety in the mind of the emir and in its entirety in the book, the papyrus, and the ink?”

‫‪133‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬أفليس تبعث شعاعها و��ارﺗﻬا ونورها ��� ا��رض ك� ّها؟‬

‫قال ا��س��‪ :‬نعم‪.‬‬

‫قال ا��اهب‪ :‬فهل يفارقها نورها و��ارﺗﻬا ��ن تبع��ما إ�ى ا��رض أم ��؟‬ ‫قال ا��س��‪ �� :‬يفارقها و�� ���� م��ا‪.‬‬

‫‪1‬‬

‫ل من ا���‬ ‫قال ا��اهب‪�� :‬ل� ك��ة ا��� ورو�ه �لت �ي ‪ ���� 2‬و�� �� ُ‬

‫‪3‬‬

‫ا��ب‪ .‬ونأتيك ��ثال آ�� فنقول ‪ 4‬إن مو��نا ا��م�� إذا ‪ 5‬تك�� ك��ة ��زت من‬

‫‪6‬‬

‫عق�� ومن فيه وصارت ‪ 7‬الك��ة ‪� 8‬ي ��اب من ا��ق وا��داد ‪ 9‬وحصلت �ي‬

‫ج�� ‪ �� 10‬نودي ��ا �ي العا�� وصارت مسمو�ة عند الك� فهل ك��ة ا��م��‬ ‫فارقت عق�� وب�� فيما بعد بغ�� ك��ة؟ أفليس الك��ة ���ل��ا �ي عقل ا��م��‬

‫و�ي ‪��� 11‬ل��ا �ي ال��اب والقرطاس وا��داد؟‬

‫‪.‬أم �� ‪P and Q omit‬‬ ‫‪.‬بطن ‪P, V, G1 add‬‬ ‫‪.‬ا��� ‪S1 omits‬‬

‫‪.‬قال ا��اهب ‪P and G1 omit; E1‬‬ ‫‪.‬قد ‪P, V, E1, V2‬‬ ‫‪.‬منه ‪G1‬‬

‫‪E1 and V2 omit.‬‬

‫‪.‬عق�� ومن فيه وصارت الك��ة ‪G1 omits‬‬

‫وفاه والك��ة �� ت�� إ�ّ� ‪ with‬ومن فيه وصارت الك��ة �ي ��اب من ا��ق وا��داد ‪P replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪ and‬وا��داد ‪; G1 omits‬وفاه والك��ة ‪ with‬ومن فيه وصارت ‪��; V replaces‬وح ت��ز معها‬ ‫‪.‬و�ي من عق�� وفاه والك��ة �� ت�� إ�� ��وح ت��ز معها ‪adds‬‬ ‫‪.‬من ا��ق ‪P and G1 add‬‬ ‫‪.‬أيضا ً ‪P and G1‬‬

‫‪10‬‬ ‫‪11‬‬

134

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “Yes.” The two continued to discuss this question and its response until evening came and it was time to leave; therefore, they asked the emir for permission to depart, and after putting up a bit of a fuss he dismissed them, only after directing them to join him the next morning. The jurists left in shame and defeat with their minds preoccupied. After this the emir said, “And you, monk, would you like to return to your home?” The monk said, “The entire earth belongs to God; therefore, we are wanderers without a home. No one has a permanent or fixed home on earth.” The emir said, “May God protect you, monk. How sweet and kind are your words. If you want, you have no need to leave us. We have two tents outside; you and your friends can sleep in whichever you like.” He appointed his servants to take care of the monk and his companions. [Section Two: The Beliefs of Christianity] [Part 10: The Testimony of the Qurʾān to Christians]

When the next morning came, Abū Salāma and Abū Ḍāhir (i.e., Abū Ẓāhir) arrived and were accompanied by another jurist called al-Murshid (or al-Rashīd) ibn al-Mahdī, 1

Throughout the Arabic manuscripts, “Abū Ẓāhir” and “Abū Ḍāhir” are used interchangeably. In our translation, we use “Abū Ẓāhir” throughout. Moreover, in this sentence, the Arabic text identifies the third jurist as “al-Murshid,” although his name is rendered in the rest of the text as al-Rashīd. We use the latter throughout. 1

134

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “Yes.” The two continued to discuss this question and its response until evening came and it was time to leave; therefore, they asked the emir for permission to depart, and after putting up a bit of a fuss he dismissed them, only after directing them to join him the next morning. The jurists left in shame and defeat with their minds preoccupied. After this the emir said, “And you, monk, would you like to return to your home?” The monk said, “The entire earth belongs to God; therefore, we are wanderers without a home. No one has a permanent or fixed home on earth.” The emir said, “May God protect you, monk. How sweet and kind are your words. If you want, you have no need to leave us. We have two tents outside; you and your friends can sleep in whichever you like.” He appointed his servants to take care of the monk and his companions. [Section Two: The Beliefs of Christianity] [Part 10: The Testimony of the Qurʾān to Christians]

When the next morning came, Abū Salāma and Abū Ḍāhir (i.e., Abū Ẓāhir) arrived and were accompanied by another jurist called al-Murshid (or al-Rashīd) ibn al-Mahdī, 1

Throughout the Arabic manuscripts, “Abū Ẓāhir” and “Abū Ḍāhir” are used interchangeably. In our translation, we use “Abū Ẓāhir” throughout. Moreover, in this sentence, the Arabic text identifies the third jurist as “al-Murshid,” although his name is rendered in the rest of the text as al-Rashīd. We use the latter throughout. 1

‫‪TEXT AND TRANSLATION‬‬

‫‪135‬‬

‫قال ا��س��‪ :‬نعم‪.‬‬

‫ف�� ��ا�� ��� مثل ذل� من السؤال وا��واب ح�ى أدرك ا��ساء و�ان وقت‬

‫ا��ن��اف فاستأذنا ا��م�� وبعد ا��هد أطلقهما بعد أن ر�� ��ما ا��ضور‬

‫ل‬ ‫ب�ن ��يه �ي الغد ‪ 1‬عند الصباح ‪ 2‬فان��ف الفقهاء ���ل وقهر وا��غال با ٍ‬

‫وبعد هذا قال ا��م��‪ :‬وأنت يا راهب هل ��ب ا��ن��اف إ�ى بيتك؟‬

‫‪3.‬‬

‫قال ا��اهب‪ 4 ��� :‬ا��رض ب�����ا و��ن ع��ا را���ن و�� تثبت لنا دار ‪ 5‬و��‬

‫���د الناس ف��ا ثبات و�� قرار‪.‬‬

‫قال ا��م��‪ ��� :‬درّك يا راهب ما أ��� ك��مك وأ�ذب ألفاظك فإن شئت‬

‫��ا بك �ا�ة ل��ن��اف فها لنا �ار�ا ً خيمتان فارقد أنت ورفاقك �ي أ�ّ�ما‬

‫شئت‪ .‬ور�� ���دام ا��هتمام با��اهب ومن معه من رفاقه‬

‫‪6.‬‬

‫] الفصل الثا�ي‪ :‬ا��عتقدات ا��سيحية [‬ ‫] ‪�� - ١٠‬ادة القرآن للنصارى [‬

‫و��ّا ك�ن �د ذل� اليوم صبا�ا ً‪ 7‬ح�� أبو س��مة وأبو ضاهر و��ب��ما فقيه‬ ‫آ�� يقال �� ا��رشد �ن ا��هدي‪.‬‬

‫‪.‬ب��ة ‪P, V, G1, V2‬‬

‫‪.‬عند الصباح ‪E1 and G1 omit‬‬

‫‪; S2, V,‬فان��فوا وهم خجل�ن ‪ with‬فان��ف الفقهاء ���ل وقهر وا��غال بال ‪S1 replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪; G1‬فان��فا وهو خجل�ن مفت���ن ‪; P‬فان��فا وهم خجل�ن من جهة ومفت���ن من ا��ى ‪E1, V2‬‬ ‫‪.‬فان��فا ���ل�ن مف���ن ‪; Q‬فان��فا وهم مفت���ن‬ ‫‪.‬للرب ‪S1 and G1‬‬

‫‪.‬و�� بيت لنا ف��ا و�� دار ‪ with‬و�� تثبت لنا دار ‪S1, P, G1 replaces‬‬ ‫‪.‬من رفاقه ‪S1, S2, G1 omit‬‬

‫‪.‬ب��ة ‪; G1 and V2‬و�ي الغد ‪ with‬و��ّا ك�ن �د ذل� اليوم صبا�ا ً ‪E1 replaces‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

136

IN SEARCH OF THE TRUE RELIGION

known among his people for the eloquence of his speech and the art of his rhetoric, trained in every question and answer on every topic in religion. After [their arrival], the emir was told of their presence, so he ordered them to come to him. They were announced and welcomed. Meanwhile, the monk had come into his presence before them. When they sat, Abū Salāma said, “May God strengthen the emir. Yesterday we asked the monk about Christ, the Spirit of God and his Word, and also their dwelling in Mary’s womb. He offered us answers in [the form] of metaphors and allegories. Therefore, now let him offer his responses in front of al-Rashīd.” The monk said, “Let what was spoken yesterday pass away with yesterday, and do not act like a stingy man who feeds his guest the remnants of his dinner. If you have cooked something today, then offer it to him now. You have no need of the food from yesterday, for it is gone, it has been eaten.

‫‪137‬‬

‫‪TEXT AND TRANSLATION‬‬

‫معروفا ً عند أه�� ‪ 1‬بب���ة الك��م و��� ا��طاب ذو دربة ‪� 2‬ي ك� سؤال‬

‫وجواب عن ك� أ�� �ي ا���ن‪ .‬فأ��� ا��م�� ‪�� 3‬ضورهم فأ�� ��ثو��م ‪ 4‬ب�ن‬ ‫��يه فدعوا وس��وا وك�ن ا��اهب قد تقدّم ��ضوره قبلهم‬

‫‪5.‬‬

‫أع� ا��� ا��م��‪ .‬قد ��ّا با��مس سألنا ا��اهب‬ ‫ف�� ّا �لسوا قال أبو س��مة‪ّ :‬‬ ‫عن ا��سيح وعن روح ا��� وك��ته و�����ا �ي بطن ���� فأورد لنا ا��واب‬

‫أمثا�� ً وأشباها ً‪ 6‬فليقل ا��ن ما عنده من ‪ 7‬ا��واب أمام ا��شيد‪.‬‬

‫قال ا��اهب‪ :‬دع ما ك�ن من أمس فقد م�� مع أمس ‪ 8‬و�� تفعل فعل‬

‫ا��رء البخيل ا��ي يغذي ضيفه من فض��ت عشائه فإن كنت طبخت اليوم‬ ‫شيئا ً فقدّمه ا��ن ‪�� 9‬ا بنا �ا�ة إ�ى طعام أمس فقد بات وفات‪.‬‬

‫‪.‬أهل ب��ه ‪G1‬‬

‫‪.‬ودراية ‪; Q‬رأي ‪; E1‬ذو دربة ‪S1, P, G1 omit‬‬

‫;فأ��� ا��م�� ��ضورهم ‪ with‬فأ��� ا��ادم ��ضورهم فأ�� ا��م�� ‪S1, P, E1, G1 replace‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪.‬فأ���وا ا��م�� ��ضورهم ‪E1 and V2‬‬ ‫‪.‬ا��م�� باخضارهم ‪; Q‬أن ��تث��ا ‪E1‬‬ ‫‪P and G1 omit.‬‬ ‫‪P and G1 omit.‬‬

‫‪.‬ما عنده من ‪P and G1 omit‬‬

‫‪.‬فقد م�� مع أمس ‪P and G1 omit‬‬ ‫‪.‬وهات ‪P and G1 add‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

138

IN SEARCH OF THE TRUE RELIGION

If you have nothing new, then admit your stinginess and inadequacy, and we will accept your excuse.” The emir said, “What the monk has said is true. Let what was spoken yesterday pass away with yesterday; therefore, offer anything new you might have, for something new would be most desired.” He gestured towards al-Rashīd and said to him, “We were amazed by the monk’s craftiness in matters concerning our books and our Qurʾān.” Al-Rashīd said, “You will see his defeat and the invalidation of his objections. Monk, do you not acknowledge that Christ is God and man?” The monk said, “Yes.” The Muslim said, “Which of the two do you worship, God or man? Or God and man together?” The monk said, “Rashīd, know that discourse has three participants: listener, convincer, and convinced.”

‫‪139‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فإن �� يكن ‪ 1‬عندك �د�� فا���ف ‪��� 2‬ل� وفقرك و��ن نقبل ل� �ذرك‬

‫‪3.‬‬

‫فقال ا��م��‪ :‬صدق ا��اهب بقو�� دع ما ك�ن أمس فقد م�� مع أمس‬ ‫فهات ما عندك �د��ا ً فك� �د�� مقبول ����‪ .‬وأومأ ��و ا��شيد وقال ��‪:‬‬

‫لقد أدهشنا ا��اهب ��يل ‪ 4‬ا��سائل من ��ابنا وقرآننا‪.‬‬

‫قال ا��شيد‪ :‬سوف ��ى هز��ته و�بطال ‪ 5‬مقاومته وقال‪ :‬يا راهب‪ ،‬أ�ّ� تقر ّ‬

‫ن ا��سيح إ�� و���ان؟‬ ‫أ ّ‬ ‫قال ا��اهب‪ :‬نعم‪.‬‬

‫قال ا��س��‪ :‬فأ�ّ�ما تعبد ا���� أم ا����ان أو إ��ا ً و���انا ً معا ً؟‬

‫‪6‬‬

‫قال ا��اهب‪ :‬يا رشيد‪ 7 ،‬ا��� أن ‪ 8‬للك��م ث��ثة ‪ 9:‬سامع ومقنع ومقتنع‪.‬‬

‫‪.‬ذل� ‪V, E1, G1 add‬‬

‫‪; Q‬فإن يكن ذل� وا�����اف ‪�; G1‬د�� ‪; V omits‬فإن يكن ذل� و��ّ� ا���ف ‪P and E1‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪.‬و��ّ� ا���ف‬

‫‪S1 changes the construction of the sentence, albeit with a similar‬‬

‫‪3‬‬

‫��كن�ي ان احقق رايك �ي ان فعل ا��رء البخيل او الفق�� ا��ي يغتدي ضيفه من ‪meaning:‬‬

‫فض��ت عشاء فان تكن طبخت اليوم شيئا فقدمه ا��ن وهات ��ا بنا �ا�ة ا�ى طعام امس فقد بات‬

‫‪; S2, P, V,‬وفات فان �� يكن ذل� عندك وا�� فا���ف ���ل� وفقرك و��ن نقبل� ونبسط �ذرك‬ ‫‪.‬و��ن نقبل� ونبسط �ذرك ‪E1‬‬ ‫‪��.‬ل ‪S2 and G1‬‬ ‫‪.‬باطل ‪G1‬‬

‫‪��.‬يعا ً ‪S1, S2, P, V‬‬

‫‪.‬أبو ا��شيد ‪S2, V, E1, G1, V2‬‬

‫� ك��م جواب ‪P and Q add‬‬ ‫‪.‬لك ّ‬ ‫‪.‬الك��م ثلث أنواع ‪S1‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

140

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “I am one of those who listen, convince, and are convinced.” The monk said, “If you are as you say, then spare us the question and we will spare you the burden of responding, because you, your book, and your prophet bear witness to me and the validity of my religion. Yet, today you stand before me as an enemy. How ugly for a witness to be an enemy.” The Muslim said, “Who bears witness to you and the validity of your religion?” The monk said, “You, your prophet, and your book.” The Muslim said, “What is the proof of that?” The monk said, “Doesn’t your book say in Sūrat Āl ʿImrān, ‘Among the People of the Book is a community that is upright, who recites the verses of God day and night, believes in the Last Day, enjoins what is right, forbids what is evil, and hastens to do good deeds. On account of their deeds, they are among the righteous, and their light shines brighter than any other light.’ 1 It also says that we have revealed the Qurʾān as a light and guide, confirming the Gospel and Torah, which came before it, saying

1

Sūrat Āl ʿImrān 3:13–14. This verse has been slightly modified.

‫‪141‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��س��‪ :‬أنا مم ّن ��مع و يقنع و يقتنع‪.‬‬

‫قال ا��اهب‪ :‬لو أن ّك ��� تقول ل�كفيت السؤال وكفينا التعب ‪� 1‬ي رد ا��واب‬

‫��نك أنت و��ابك ونبي ّك ���دون �ي بص�ة دي�ي وقد انتصبت �ي اليوم‬ ‫خصما ً ��ا أقبح بالشاهد أن يكون خصما ً‪.‬‬

‫قال ا��س��‪ :‬ومن الشاهد ل� بص�ة دينك؟‬

‫قال ا��اهب‪ :‬أنت ونبي ّك و��ابك‬ ‫قال ا��س��‪�� :‬ا بيان ذل�؟‬

‫‪2.‬‬

‫قال ا��اهب‪ :‬أليس يقول ��ابك ‪� 3‬ي سورة آل ��ران إن من أهل ال��اب‬

‫أمة ‪ 4‬قا��ة يت��ن آيات ا��� ‪� 5‬ي الليل وال��ار و يؤمنون ‪ 6‬با��� واليوم ا�����‬ ‫و يأ��ون با��عروف و���ون عن ا��ن�� ‪ 7‬أولئك هم الصا��ون بأ��ا��م‬

‫‪8‬‬

‫ونورهم يع�� ‪ 9‬ك� نور‪ .‬و يقول أيضا ً ف��ا إ� ّا أ��لنا القرآن نورا ً وهدى مصدقا ً‬ ‫��ا ب�ن ��يه من التوراة وا����يل و يقول‬

‫‪10:‬‬

‫‪.‬ل�كفيت أنت السؤال وكفينا ��ن التعب ‪E1 and G1‬‬ ‫‪.‬ودينك ‪G1 adds‬‬ ‫‪.‬نبي ّك ‪S1, P, G1‬‬

‫‪.‬صا��ة ‪P and G1 add‬‬

‫‪.‬آناء ‪; Q adds‬و��اب ا��� ‪E1 adds‬‬ ‫‪.‬و���دون ‪Q adds‬‬

‫‪.‬و��ارعون �ي ا�����ات ‪Q adds‬‬ ‫‪P and G1 omit.‬‬ ‫‪V adds ���.‬‬

‫‪.‬أيضا ً ‪E1 and Q add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

142

IN SEARCH OF THE TRUE RELIGION

‘We believe in that which was revealed to you and to us, our God and your God is one.’ 1 It says, ‘You will surely find the nearest to us in love to be those who say, “We are Christians.” That is because there are priests and monks among them, and they do not behave proudly.’ 2 They are a community of peacemakers, who recite the verses of God and speak the truth. It says in Sūrat Āl ʿImrān that Christ is the Word of God and his Spirit cast into Mary. 3 It also says, ‘O Jesus, son of Mary, I am going to take you and raise you up to me and purify you of those who disbelieve and make those who follow believe in you above those who disbelieve in you, for you are the judge of the worlds.’ 4 Don’t your prophet and your book bear witness to these testimonies and more, that Christ has preeminence in heaven over all the prophets? However, you have disrespected and disbelieved in your prophet and your book. Don’t you know that if you do not believe in the Gospel, then you have made your prophet and your book liars? Consequently, in doing so you are neither a Muslim nor a Christian.” The Muslim said, “I believe in the Qurʾān because it was revealed from heaven, and I believe in all that was written in it about Jesus.”

1

Sūrat ʿAnkabūt 29:46.

Sūrat al-Māʾida 5:82. Jesus is not explicitly called the Spirit and Word of God in Sūrat Āl ʿImrān; however, he is explicitly called the Spirit and Word of God in Sūrat al-Nisāʾ 4:171. 2 3

4

Sūrat Āl ʿImrān 3:55. There is a short addition to the end of the verse.

‫‪143‬‬

‫‪TEXT AND TRANSLATION‬‬

‫آمنا با��ي أ��ل �ليك و�لينا و���نا و����� إ�� وا�د و يقول لت�دّن أقرب‬

‫الناس إلينا ‪ 1‬مودة ا���ن ‪ 2‬قالوا إنّنا نصارى وذل� أن ف��م قسيس�ن ورهبانا ً‬

‫وا�ّ�م �� ��تك��ون وهم أمّة من الصا����ن يت��ن آيات ا��� و��ذّون ‪ 3‬با��ق‬

‫‪4.‬‬

‫و يقول �ي سورة آل ��ران ‪ 5‬ا��سيح ك��ة ا��� ورو�ه ألقاها إ�ى ����‪.‬‬

‫و يقول أيضا ً يا �ي�� ا�ن ���� إ�ي متوفيك ورافعك إ�يّ َ ومطهِّرك من ا���ن‬ ‫كفروا ‪ 6‬و�ا�ل ا���ن آمنوا بك ‪ 7‬فوق ا���ن كفروا بك وأنت ديان العا���ن‬

‫‪8.‬‬

‫أليس نبي ّك و��ابك ���د أن ‪ 9‬لنا ��ذه ال��ادات وأك�� م��ا‪ .‬وأن ا��سيح ��‬ ‫�ي السماء الفضل ��� سا�� ا��نبياء وأنت تتقح و�� تصدّق نبي ّك و��ابك‪ .‬أ��ا‬

‫تع�� أن ّك إذا �� تصدّق ا����يل فقد ��ّبت نبي ّك و��ابك‪�� .‬ا تكون فيما بعد‬

‫�� مس��ا ً و�� ن��انيا ً‪.‬‬

‫قال ا��س��‪ :‬أنا مصدّق القرآن ��نه م��ل من السماء‬

‫كتب فيه عن �ي��‪.‬‬

‫‪10‬‬

‫وأصدّق ��يع ما‬

‫‪E1 and G1 omit.‬‬ ‫‪.‬آمنوا ا���ن ‪Q adds‬‬

‫‪.‬و��دون ‪S1, P, E1, G1, V2‬‬ ‫‪.‬ا���� ‪P and G1‬‬

‫ن ‪P adds‬‬ ‫‪.‬أيضا ً ‪; E1 adds‬إ ّ‬

‫‪.‬ومطهِّرك من ا���ن كفروا ‪V and E1 omit‬‬ ‫‪.‬اتبعوك ‪Q‬‬

‫‪.‬كفروا إ�ى يوم القيامة ‪Q‬‬

‫‪���; G1 and V2 omit.‬دان ‪S1 and S2‬‬ ‫‪.‬عند ا��� ‪; G1‬ا��� ‪S1 and P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

144

IN SEARCH OF THE TRUE RELIGION

The monk said, “If you believe in the Qurʾān, then you should believe in the Bible.” [Part 11: On the Dual Nature of Christ]

The Muslim said, “Monk, we asked you about something, and you responded to something else. We asked you about the meaning of something, and you responded to us about another matter.” The monk said, “I know that, but I chose to let you know first that your prophet and your book bear witness to me and verify the Gospel, and we have offered proofs from the Qurʾān.” The Muslim said, “Do not mince your words nor delay your response. Offer us your answer about Christ and about your belief that he was God and man.” The monk said, “Rashīd, you have asked about a delicate concept, a complex matter that needs to be heard by an adequate mind and a pure soul. I am afraid that the clouding of your mind will not allow you to comprehend what you see of the divine wisdom, economy, and dispensation toward the salvation of the world.” The Muslim said, “You have likened us in worth to the illiterate, who do not know and do not learn.”

‫‪TEXT AND TRANSLATION‬‬

‫‪145‬‬

‫قال ا��اهب‪ :‬لو ص َ ّدقتَ القرآن لص َ ّدقت ا����يل‪.‬‬ ‫] ‪� - ١١‬ي طبيع�ي ا��سيح [‬

‫قال ا��س��‪ :‬سألناك يا راهب عن ��ء أجبتنا عن ��ء ‪ 1.‬سألناك عن ‪ 2‬مع�ى‬

‫فأجبتنا عن ���ه‬

‫‪3.‬‬

‫ُ‬ ‫ع� ِفك أو�� ً أن نبي ّك‬ ‫قال ا��اهب‪ :‬وأنا أ��� ��ل� ول�كن�ي ا���ت أن أ ّ‬ ‫و��ابك ���دان �ي و ��ققان ا����يل ‪ 4‬وقد أوردنا ال��ادات من القرآن‪.‬‬

‫قال ا��س��‪ �� :‬تغالط �ي الك��م و�� تتأ�� عن رد ا��واب‪ .‬هات أجبنا عن‬

‫مسي�ك وعن قول� إنه إ�� و���ان‪.‬‬

‫قال ا��اهب‪ :‬يا رشيد ‪ 5‬لقد سألت عن مع�ى لطيف و��ء دقيق ��تاج من‬

‫ولب صاف‪ .‬فأنا أخ�� ل���ر عقل� أ�ّ� يصل إ�ى‬ ‫ّ‬ ‫واف‬ ‫ٍ‬ ‫��معه إ�ى عقل‬

‫فهمك ‪ 6‬ما رأته ا����ة ا����ية �ي السياسة ‪ 7‬والتدب�� من أ�ل ‪��� 8‬ص‬

‫العا��‪.‬‬

‫قال ا��س��‪ :‬قد أ��لتنا م���� ا��مي�ن ا���ن �� يعرفون و�� يع��ون‬

‫‪9.‬‬

‫‪���.‬ه ‪S1, S2, P‬‬

‫‪��.‬ء أجبتنا عن ��ء سألناك عن ‪V, E1, G1, V2 omit‬‬ ‫‪.‬سألناك عن مع�ى فأجبتنا عن ���ه ‪P omits‬‬

‫‪.‬إن ا����يل حق ‪; E1‬ا��ي �ي ودي�ي ‪; P and G1 add‬ودي�ي ‪S1 adds‬‬ ‫‪.‬أبا رشيد ‪; Q‬أبو رشيد ‪; G1‬أبو ا��شيد ‪S1, V, E1‬‬ ‫‪.‬فهما ً ‪; V2‬إليك فهما ً ‪G1‬‬

‫‪�.‬ي السياسة ‪S2, E1, V2 omit‬‬ ‫‪.‬أ�ل ‪S1 omits‬‬ ‫‪.‬يفهمون ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

146

IN SEARCH OF THE TRUE RELIGION

The monk said, “No. But I realize that you are from the people of the book and that you understand and know literature.” The Muslim said, “Tell me what you have, monk, for I have prepared an answer for every question. I will acknowledge the truth if it appears and recognize correctness if it is presented.” The monk said, “God, in his great mercy, bountiful generosity and goodness, fashioned the entirety of all creation with his Word and his Spirit. As the prophet David says, ‘By the Word of God the heavens and the earth were fashioned, and by the breath of his mouth all their hosts.’ 1 God Almighty had no need for any of his creation. Nevertheless, he created them in such abundant numbers so that they might partake in his grace. As time passed and the human race grew, they abandoned the worship of God and began worshipping their desires instead. They frivolously followed every vice and worshipped creation, not its creator. They followed their passions under the influence and deception of the devil.

1

Psalms 33:6.

‫‪147‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ .�� :‬ول�ك�ي أ��� أنك من أهل ال��اب وا��دب تفهم وتع��‪.‬‬

‫قال ا��س��‪ :‬قل �ي ما عندك يا راهب فإ�ي مع ّد لك� سؤال جواباً‪ .‬وأقر‬

‫با��ق إذا ظهر وا���ف بالصدق إذا ح��‪.‬‬

‫‪1‬‬

‫قال ا��اهب‪ :‬إن ا��� بعظ�� ر��ته وغ��� ‪ 2‬جوده ‪ 3‬وص���ه ��� ا�����قات‬

‫��يعها بك��ته ورو�ه حسبما يقول الن�يّ داود بك��ة ا��� � ُل ِقت ‪ 4‬السماوات‬

‫وا��رض و��وح فيه ك� قواﺗﻬا وما ‪ 5‬ك�ن ��� تعا�ى �ا�ة إ�ى ��ء من‬ ‫ا�����قات بل ليش��ك بنعمته ‪� 6‬دد �� يل من ����قاته ‪ 7.‬و��ا ��ا �نس الناس‬

‫�ي تطاول ا��مان ��كوا عبادة ا��� وعبدوا ��واﺗﻬم وﺗﻬوروا ‪ 8‬إ�ى ك�‬

‫رذي�� ‪ 10‬وعبدوا ا��ليقة دون �القها فصاروا ﺑﻬواهم ��ت �� إبليس‬

‫‪.‬أومن ‪P and G1‬‬ ‫‪.‬ع��� ‪S2 and V‬‬

‫‪.‬بغزارة ر��ته ووفور جوده ‪Q‬‬ ‫‪��.‬ددت ‪S1 and G1‬‬

‫‪.‬ليس ‪V, E1, G1, V2‬‬

‫بل تكون ال�ي ��ارك نعمته كث��ا ً ‪; V, E1, V2‬ال�كب��ة ‪; C adds‬ال�كث��ة ‪S1 and G1 add‬‬

‫‪9‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪.‬بل تكون ��ارك نعمته ال�كث��ة ‪�; G1‬ددها‬

‫وليس ا��� به �ا�ة إ�ى ��ء من ����قاته بل ‪�; Q‬دد �� يل من ����قاته ‪S1, V, E1 omit‬‬

‫‪7‬‬

‫‪�; E1 and V2‬ي تطاول ا��مان ��كوا عبادة ا��� وعبدوا ��وا��م و��وروا ‪C, P, G1 omit‬‬

‫‪8‬‬

‫‪.‬ومالوا ‪; Q‬ومالوا إ�ى ك� رز ي�� ‪ with‬عبدوا ��وا��م و��وروا إ�ى ك� رز ي�� ‪S1 replaces‬‬

‫‪9‬‬

‫‪.‬لتكون ��ارك نعمته ال�كث�� �ددها‬

‫‪.‬مال ‪�; G1‬نس الناس ‪add‬‬

‫‪.‬و��ور �نس الناس إ�ى ك� رذي�� ‪V‬‬

‫‪10‬‬

148

IN SEARCH OF THE TRUE RELIGION

They worshipped idols that were destructive to their souls. God, in his mercy and goodness, could not bear to see what his hands had designed under the spell of his enemy, being led astray by his deception. Therefore, he disciplined them with epidemics and death, sometimes with wars and famines, another time with flood, and sometimes with earthquakes and tremors. Yet, time and time again they did not understand or comprehend the origin of these disasters and calamities. Some of them attributed such events to an evil, hypocritical spirit, while others attributed them to the rising and movement of the stars and heavenly bodies. Their sickness and illness were greater than their medicine’s ability to heal. God, in his divine providence and great mercy, addressed them in person. Given that we possess bodies, his wisdom had to address us in bodily form because the divinity is without a body, just as the substance of fire cannot be spoken of or utilized by the people unless it appears in material form.

‫‪149‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و�ديعته وعبدوا ا��صنام ا��هل��� نفو��م ف�� ��تمل ر��ة ا��� وص���ه أن‬ ‫��ى ما أ��عته ��اه ��ت �� �دوّه م��ور�ن ‪� 1‬ي �ديعته ‪ 2‬فأدّﺑﻬم حينا ً بأوبئة‬

‫وميتات وحينا ً ��روب و��ا�ات ووقتا ً آ�� بطوفان ا��ياه وحينا ً ����زل‬

‫وقت من ا��وقات من أ�ن ع�ضت تل�‬ ‫ٍ‬ ‫ورجفات ‪ 3‬ف�� يع��وا و يعرفوا �ي‬

‫النوائب و�� من أ�ن وردت �ل��م هذه الن��ات ‪���� 4.‬م من ك�ن ينسب‬

‫ا��ادث إ�ى روح ‪ 5‬ا��بيث والنفاق و���هم إ�ى الطالع و��ك�ت النجوم‬

‫وا��ف��ك ‪ 6‬فك�ن سقمهم وداؤهم أعظم من دوا��م وت��ف��م ‪ 7‬فوجب عند‬ ‫ا��� والسياسة ا����ية العظيمة ����ته أن ��اط��م ��اته‪ .‬و��ا ��ا ذوي أجسام‬

‫وجب عند ���ته أن ��اطبنا ���� ��ن ال��هوت �ادم ا���� ‪ ��� 8‬إن‬ ‫جوهر النار �� يُعَل ُ‬ ‫ن ‪ 9‬و�� ينتفع الناس منه إن �� يظهر �ي مادة من ا��واد‪.‬‬

‫��ى �ليقة ��يه ��ت ‪; G1‬عبودية ���ه مقهور�ن ‪� �� with‬دوّه م��ور�ن ‪C and P replace‬‬

‫‪1‬‬

‫‪��.‬ى �ليقته ��ت عبودية ���ه مقهور�ن �ي �ديعته ‪�; Q‬ديع��ا ‪�; V2‬ديع��م ‪G1‬‬

‫‪2‬‬

‫‪� ��.‬دوّهم م��ور�ن ‪; V2‬عبودية ���ه مقهور�ن‬ ‫‪.‬و��يعات ‪V‬‬

‫‪.‬الن��ات ‪BA adds‬‬

‫‪.‬ال��وج ‪; C and P‬الشيطان ‪S1‬‬

‫‪.‬النجوم و��ك���ا واتفاق الطوالع وا��ف��ك ‪G1‬‬

‫‪.‬وت��ف��م ‪; C, P, G1 omit‬أعظم إت��فهم ‪ with‬أعظم من دوا��م وت��ف��م ‪S1 replaces‬‬ ‫‪��.‬ن ال��هوت �ادم ا���� ‪S1 omits‬‬

‫‪.‬ينعلن ‪; V2‬يظهر ‪; G1‬يعتلن ‪; E1‬ينظر ‪S1 and P‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

150

IN SEARCH OF THE TRUE RELIGION

Therefore, God sent his son, his beloved, who is his Word and Spirit, to the Virgin Mary as your prophet and your book testify, saying, ‘Mary, the daughter of ʿImrān, who guarded her virginity, so we breathed our Spirit into her.’ 1 It also says that God chose his Word and his Spirit and called them son. The eternally creating Word and Spirit indwelt in Mary’s womb, and through this indwelling took on a body of Adam’s nature, innocent of any sin, and he formed it as he wished. The imperceptible Word and Spirit were hidden by that body and united with it. And the body did not appear before the indwelling of the Word and Spirit. Rather, through the indwelling of the creating Word and Spirit, a body was formed. A similar example can be found in the flash of lightning and the appearance of light in the presence of fire. The divinity united with the humanity, which was taken from the nature of Adam without mixing because the divine nature did not transfer into the nature of the human body nor the nature of the human body into the divine nature. Rather, each one of them maintained its unique property and nature.

1

Sūrat al-Taḥrīm 66:12.

‫‪TEXT AND TRANSLATION‬‬

‫‪151‬‬

‫فأرسل ا��� ابنه وحبيبه ا��ي هو ك��ته ورو�ه إ�ى ���� العذراء حسبما‬

‫‪1‬‬

‫���د ��ل� نبي ّك و��ابك ‪ 2‬بقو�� و���� ابنة ��ران ال�ي أحصنت فرجها‬ ‫فنفخنا ف��ا من‬

‫روحنا‪.‬‬

‫و يقول أيضا ً إن ا��� اصط�� ك��ته ورو�ه و�ماها و��ا ً وك��ة ا��� ورو�ه‬ ‫ا��القة ا��زلية �لت �ي بطن ���� ومع �����ا ا�ّ �ذت جسما ً من طبيعة‬

‫آدم ��يئا ً من ا��طية وكونته ��� شاءت‪ .‬واحتجبت الك��ة وا��وح ‪ 3‬اللطيف‬

‫��ل� ا���� ‪ 4‬وا�ّ �دت به و�� يتقدم ا���� قبل ���ل الك��ة وا��وح بل مع‬

‫���ل ك��ة وروح ا��� ا��القة تكو َّن ا���� ‪ 5.‬ومثال ذل� يكون الضوء مع‬

‫ال��ق وظهور الضوء مع حضور النار‪ .‬وا�ّ �د ال��هوت بالناسوت ا��أخوذ من‬ ‫طبيعة آدم ا��ادا ً ب�� اخت��ط ‪�� 6‬ن الطبيعة ا����ية �� تنتقل ‪ 7‬إ�ى طبيعة‬

‫ا���� ا��د�ي و�� طبيعة ا���� ا��د�ي انتقلت إ�ى طبيعة ال��هوت بل صار‬ ‫ك� م��ما مالك� ً �اصته ‪ 8‬وطبيعته‬

‫‪9.‬‬

‫‪.‬وأ�ذ م��ا جسما ً ‪Q‬‬

‫‪.‬قرآنك ‪S1, C, P, G1‬‬ ‫‪.‬با��وح ‪P, G1, V2‬‬

‫‪.‬ال�كثيف ‪S2, C, P, E1, G1, V2 add‬‬

‫بل مع الك��ة وا��وح ا��القة تكو َّن ‪; V2‬بل مع ���ل ا��وح والك��ة ا��القة تكو َّن ا���� ‪G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

‫‪.‬ا����‬

‫‪��.‬ليط ‪S2, C, P, V, E1, G1, V2‬‬ ‫‪.‬تنفصل ‪; G1‬ينفصل ‪P‬‬ ‫‪�.‬اصيته ‪P and G1‬‬ ‫‪.‬الك�م�� ‪Q adds‬‬

‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

152

IN SEARCH OF THE TRUE RELIGION

For example, if you take a sword or a knife and heat them thoroughly in fire, that sword and knife will be able to perform the function of both iron and fire—that is, cutting and burning. It does not transfer the nature of the iron into the nature of the fire. Likewise, the body taken from the nature of Adam was able to perform the function of the divine on account of being united with the divinity. The evidence of this is that Christ quickened the dead, healed lepers and the sick, and opened the eyes of the blind with the laying on of hands. Through the mediation of that holy body, we worship an incarnated God. If you were—in shameful desperation—to isolate that body from God’s Spirit and Word, it would neither be worshipped nor adored. Rather, we believe that one is God and the other has been deified by the indwelling of God. If you take five grains of musk and place them in a closet and put them in a napkin, doesn’t the smell of musk affect the closet and the napkin?”

‫‪153‬‬

‫‪TEXT AND TRANSLATION‬‬

‫مثال ذل� أن ّك إذا أ�ذت سيفا ً أو سكينا ً وأ��ي��ما بالنار ��يا ً بليغا ً صار‬

‫ذل� السيف أو السك�ن يفعل ‪ 1‬فعل ا��د�� وفعل النار يقطع و ��رق ‪ 2‬و��‬ ‫تنتقل طبيعة ا��د�� إ�ى طبيعة النار‪�� .‬ل� ‪ 3‬ا��سد ا��أخوذ من طبيعة آدم‬

‫صار يفعل فعل ال��هوت با�ّ �اده بال��هوت ‪ 4.‬وبيان ذل� أن ا��سيح أقام‬

‫ا��و�ى وش�� ال��ص وا��ر�� ‪ 5‬وفتح عيون العميان ‪ 6‬بوضع ��ه‪ .‬وبتوسط‬

‫ذل� ا���� ‪ 7‬ا��قدس ��ن ���د ���� متأ��‪ .‬فإن ع�لت بوه ٍم ذليل ذل�‬ ‫ن‬ ‫ا���� عن ك��ة ا��� ورو�ه فإنه ��� مسجود و�� معبود‪ .‬ول��ّا نعتقد أ ّ‬

‫الوا�د إ�� وا���� تأ�� ����ل ‪ 8‬ا���� فيه‪ .‬فإذا ‪ 9‬أ�ذت ��س حب ّات مسك‬

‫�� وضع��ا �ي ��انة وأد�ل��ا ‪� 10‬ي منديل أ�ّ� ��صل را��ة ا��سك �ي ا��زانة‬ ‫وا��نديل؟‬

‫‪P and Q use the dual in the next sequence of verbs.‬‬ ‫‪.‬من حيث ‪P, V, E1, G1, V2 add‬‬ ‫‪.‬من حيث أن ذل� ‪P and G1‬‬

‫‪.‬با��اد ال��هوت ‪; V2‬با��اد ال��هوت به ‪; G1‬ال��هوت فيه ‪P‬‬ ‫‪.‬وأش�� ا����اض ‪; G1‬وأش�� ا��ر�� وطهر ال��ص ‪E1‬‬ ‫‪.‬ون�� ال��ص ‪G1‬‬

‫‪.‬ا��سد ‪E1 and V2‬‬ ‫‪.‬با�ّ �اد ‪P and G1‬‬

‫‪.‬وأنت أن ‪P and V‬‬ ‫‪.‬مك�ن وأدرج��ا ‪Q‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

154

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “Yes.” The monk said, “If musk, which is a created material, possesses this power and ability, how much more can the eternally creating Word and Spirit of God do if he chooses to reside and dwell [in a body] in order to demonstrate his economy and dispensation [to mankind]?” [Part 12: Worshipping the Incarnated God]

The Muslim said, “You have spoken truthfully, monk, but you did not explain using clear evidence what we asked you about— that is, your worship of Christ and your prostration to God and man.” The monk said, “Lord Christ said to his disciples, ‘It has been given to you to know and to understand the secrets of the kingdom of God, but to others—that is, the Jews and the nations— they are given in parables, because parables offered a meaning that was more comprehensible to their unsophisticated minds.’ 1 Let us say that a certain person was appointed [to a position] of the utmost rank and power by the sultan of this city. Later, the sultan became angry with that person because he had reneged on his duties, opposed his orders, and abandoned

1

Matthew 13:11; Luke 8:10.

‫‪TEXT AND TRANSLATION‬‬

‫‪155‬‬

‫قال ا��س��‪ :‬نعم‪.‬‬

‫قال ا��اهب‪ :‬فإذا ك�ن ا��سك ‪ 1‬ا��ي هو مادة من ا��واد ا�����قة ��ل� هذه‬

‫القوة والفعل ف�� تقدر ك��ة ا��� ورو�ه ا��القة ا��زلية ‪ 2‬إذا اصطفت ��ا‬

‫مس��ا ً و�ل ّت فيه ���ل قصدٍ اعتمدته من ‪ 3‬السياسة والتدب��‬

‫‪4.‬‬

‫] ‪ - ١٢‬السجود ��� ا��تأ�� [‬

‫تو�ح لنا البيان الشا�ي فيما سألناك‬ ‫ّ‬ ‫قال ا��س��‪ :‬صدقتَ يا راهب ول�كن ّك ��‬

‫عن عبادت�� ا��سيح و��ود�� ���� و���ان‪.‬‬

‫قال ا��اهب‪ :‬قد قال السيد ا��سيح لت��ميذه‪ :‬ل��� أعطي أن تعرفوا وتفهموا‬

‫أ��ار مل�كوت ا��� وأما ��ولئك فبأمثال يع�ي ال��ود وا��مم ‪�� 5.‬ن ا��ثل‬

‫��عل ا��ع�ى أقرب إ�ى فهم عقو��م الغليظة‪ .‬فنجعل أ�د الناس ك�ن مقدما ً‬ ‫عند سلطان هذه الب��ة ‪� 6‬ي أ��ف ا��راتب والعز ّ �� ��ط السلطان ��� ذل�‬

‫ا����ان ‪��� 7‬ل ما ظهر �� من �دره بعهده و���ف أوا��ه و��و�ه عن‬

‫‪�.‬ي ا��زانة وا��نديل قال ا��س�� نعم قال ا��اهب فإذا ك�ن ا��سك ‪P and G1 omit‬‬ ‫‪.‬فب�� تقدر قوة ا��� ورو�ه ا��القة ‪P and G1‬‬ ‫‪.‬اعتمدته من ‪S1 omits‬‬

‫‪.‬ا����ي ‪P and G1 add‬‬

‫‪.‬أولئك ال��ود �� يفهموا ا��مثال ‪P and G1‬‬ ‫‪.‬ا��دينة ‪P‬‬

‫‪ ���.‬ذل� ا����ان ‪P and Q omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

156

IN SEARCH OF THE TRUE RELIGION

obedience to his commands; therefore, the sultan removed him from his presence, exiled him to distant lands, and, after he had spent an extended time in prison, sentenced him to death. On account of the sultan’s wrath, that servant remained in prison for a long time; however, when the sultan remembered him and was informed of his affliction, he sympathized with him and felt compassion; therefore, he ordered that a letter should be written to him, saying so-and-so has found mercy in our eyes, we have dismissed his mishaps, pardoned his wrongdoings, and forgiven his transgressions. Now, let him return to us, so that he may be placed in [a position] of the highest rank. We guarantee his safety from any danger that he might suffer on our behalf. He put his seal and mark on that letter and sent it to that servant with whom he had been angry. When the desperate servant, who was certain of his destruction, received this letter, tell me, what would his opinion be with respect to that letter?

‫‪TEXT AND TRANSLATION‬‬

‫‪157‬‬

‫طاعته ‪ 1‬و��ا���ه فأبعده السلطان عن القرب منه ونفاه إ�ى أراض ‪ 2‬بعيدة‬

‫و��� �ليه بقضية ا��وت بعد مقامه �ي ا��بس ‪ 3‬مدّة من ا��مان‪ .‬ف�� ّا مكث‬

‫ذل� العبد �ي السجن ��ت الغضب زمانا ً طو ي�� ً‪ 4‬ذ��ه ‪ 5‬السلطان وع�ف ما‬

‫ورق ‪ �� 6‬وانعطف با����ة �ليه فر�� أن يكتب ��‬ ‫ّ‬ ‫هو فيه من ال��ر‬

‫منشورا ً‪ 7‬يقول ه��ا‪ :‬إن ‪ 8‬ف��نا ً قد حظي عندنا با����ة �� ُ وقد أقلناه ‪ 9‬من‬

‫���ته ‪ 10‬وصفحنا عن ذنبه وعفونا عن زلته فليعد ا��ن إلينا وليكن �ي أ��ف‬ ‫ا��راتب‬

‫‪11‬‬

‫عندنا وقد أمّناه من ك� ��ذور ينا�� من جهتنا‪ .‬ووضع �ا��ه‬

‫و���مته ��� ذل� ا��نشور ووّ�ه به إ�ى ذل� العبد ا��غضوب �ليه‪ .‬فإذا‬

‫وقف العبد ا���� من ذاته ا��وقن ������ ��� ذل� ال��اب فقل �ي �ي أية‬ ‫م���� يكون عنده ذل� ا��نشور‬

‫‪12.‬‬

‫‪.‬وأوا��ه ‪E1 and V2 add‬‬

‫‪.‬أرض ‪; E1, G1, V2‬غ�يبة ‪V adds‬‬ ‫‪.‬السجن وا��بس ‪P and G1‬‬

‫‪.‬ما ‪; G1‬متص�� ‪; V and V2‬فاتصل ‪P and Q‬‬ ‫‪.‬فاتصل ذ��ه إ�ى السلطان ‪G1‬‬ ‫‪.‬فرق ‪V and Q‬‬

‫‪��.‬ابا ً ‪��; V‬سوما ً ‪S2, E1, V2‬‬ ‫‪.‬ا��ن ‪P and G1‬‬

‫‪.‬قلنا ‪; G1‬قلناه ‪; V, E1, V2‬قبلناه ‪S2‬‬ ‫‪.‬عقوبته ‪S1‬‬

‫‪.‬وا��نازل ‪P and G1 adds‬‬

‫‪.‬فقل �ي �ي أية م���� يكون عنده ذل� ا��نشور ‪; P and G1 omit‬ال��اب ‪S1 and V‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

158

IN SEARCH OF THE TRUE RELIGION

What kind of respect and honor would you suggest that servant show toward that letter and seal?” The Muslim said, “This letter must be honored, valued, and respected.” The monk said, “Why [do you say that], Muslim? For the ink and the letter are not able to rescue that servant and give him salvation. Rather, it is the word of the sultan written in the ink and on the letter. Therefore, why do you recommend and order the servant to offer honor and respect to that letter and its ink?” The Muslim said, “In order to enforce the sultan’s words and reprieve.” The monk said, “The letter and the seal, therefore, were able to help the servant, relieve his distress, and offer him salvation.” The Muslim said, “Yes, according to the words of the sultan which are [written] in it.” The monk said, “Be careful now and tell me, when the servant comes before the sultan, what would you suggest that servant do?”

‫‪TEXT AND TRANSLATION‬‬

‫‪159‬‬

‫وماذا ���� أنت ��� ذل� العبد أن يظهر من ا����ام ‪ 1‬وا�����ل ��ل�‬ ‫ال��اب وا��ا��؟‬

‫قال ا��س��‪�� :‬ب ‪ 2‬أن يكون عنده هذا ا��نشور ‪ �� 3‬يفا ً م�� ّما ً و يضعه ���‬

‫رأسه وعينيه‪.‬‬

‫قال ا��اهب‪ :‬و�ِ� َ ذل� أ�ّ�ا ا��س�� ��ن ا��داد وال��اب �� يقدرا ��� إنقاذ ذل�‬

‫العبد و���صه بل ك��ة السلطان ا��كتوبة فيه‪ .‬ف�� َ ���� ��� العبد وتأ��ه‬ ‫بتقد�� ا����ام والت�� يف ��ل� ال��اب وا��داد؟‬ ‫قال ا��س��‪��� :‬ل ك��ة السلطان‬

‫و�نعامه‪.‬‬

‫قال ا��اهب‪ :‬فقد قدر إذ ًا ‪ 4‬ال��اب وا��ا�� ��� نفع العبد وفرج ��بته‬

‫قال ا��س��‪ :‬نعم ��سب ك��م السلطان ا��ي ‪ 6‬فيه‪.‬‬

‫‪5.‬‬

‫قال ا��اهب‪ :‬أمسك �ي ا��ن ما معك‪ .‬فإذا ح�� العبد أمام السلطان ماذا‬

‫���� أيضا ً أن يعمل ذل� العبد؟‬

‫‪7‬‬

‫‪.‬الك��م ‪G1‬‬

‫‪ ���.‬ذل� العبد ‪Q adds‬‬

‫��ب ��� ذل� لعبد أن ‪�� with‬ب أن يكون عنده هذا ا��نشور ‪P, V, E1, G1, V2 replace‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪.‬هذا ا��نشور‪; G1 omits‬يكون عنده‬ ‫‪.‬اقتدر ‪E1 and G1‬‬

‫‪.‬و���صه ‪BA adds‬‬

‫‪.‬الصا��ة ‪; P and G1‬الصا�� ‪V, E1, V2‬‬

‫‪.‬أمسك ما معك فقل �ي إذا ح�� العبد أمام السلطان ماذا ���� �ليه أن يعمل ‪Q‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

160

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “He should kneel in full prostration and kiss the ground as well as the sultan’s feet and hands.” The monk said, “You have ordered the servant to kiss the ground and prostrate before the hands and feet of the sultan, when neither the ground nor [the sultan’s] hands or feet showed mercy upon that servant. Rather, it was the words that emanated from the mind of the sultan [that showed mercy upon the servant]. Why would you not advise him to prostrate himself before the sultan’s words, rather than parts of his body or the ground [on which he stood]?” The Muslim said, “Do you not know, monk, that the honor and prostration offered to kings is presented to their bodies, souls, and words?” The monk said, “You have spoken truthfully, O Rashīd. The regalia of the king is worthy of prostration when the king wears it; however, if it was removed from him, you would find no one among the people prostrating themselves before it. Likewise, due to our belief that Christ possessed two natures, a divine nature and a human nature, we Christians worship them both, given that one indwells and inhabits the other, without mixing and without separation. If you are willing to be convinced, then I will convince you with testimonies and proofs from your book, your prophet, and the laws of analogical reasoning and rationality.

‫‪161‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��س��‪��� :‬د أ�� السجود ‪ 1‬و يقب ّل ا��رض وقد�ي السلطان‬

‫و��يه‪.‬‬

‫قال ا��اهب‪ :‬فها قد أ��ت العبد بتقبيل ا��رض والسجود ��� قد�ي‬

‫السلطان و��يه وليس ا��رض و�� اليدان وا�����ن أنعمت ‪ ��� 2‬ذل� العبد‬

‫بل الك��ة البارزة من عقل السلطان‪ .‬ف�� َ �� ���� �ليه بالسجود لك��ته دون‬ ‫ا��رض وأعضاء جسمه؟‬

‫ن إ��ام ا����ك والسجود ��م واصل إ�ى‬ ‫قال ا��س��‪ :‬أ�ّ� تع�� يا راهب أ ّ‬

‫أجسا��م ونفو��م وك����م؟‬

‫قال ا��اهب‪ :‬صدقت يا رشيد ‪ 3.‬وديبا�ة ا��ل� ���د ��ا إذا ك�ن ا��ل�‬

‫�����ا و�ن ع�ل��ا عنه ف�� ��د أ�دا ً من الناس ���د ��ا‪ .‬و��ل� ��ن‬ ‫النصارى ��عتقادنا أن ا��سيح ذو طبيعت�ن طبيعة إ��ية وطبيعة إ��انية ‪��� 4‬د‬

‫��ما ‪ 5‬مع استقرار ونفوذ إ�دا��ا �ي ا����ى بغ�� اخت��ط و�� انفصال فإن‬

‫ا���ت ا��قتناع فاقتنع ‪�� 6‬ا أوردت ل� من ال��ادات وال��اه�ن من ��ابك‬

‫ونبي ّك ومن ناموس القياس والعقل‪.‬‬

‫‪���.‬د �� ��ودا ً ‪���; V2‬د ��ودا ً ‪���; G1‬د �� ���د ��ودا ً ‪E1‬‬ ‫‪.‬أنعما ‪; V‬انعمتا ‪P‬‬

‫‪.‬نعم ‪P and Q add‬‬ ‫‪ ���.‬ية ‪G1 and Q‬‬ ‫‪Q ��.‬‬

‫طبيعة وا�دة با����اد الطبيعة ا����ية مع طبيعة الناسوتية بغ�� ام��اج و�� اخت��ط و�� اف��اق ‪P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪.‬و�� انفصال ���د �� استقرار فإن ا���ت ا��قتناع فاقتنع‬

162

IN SEARCH OF THE TRUE RELIGION

If you have another question about my beliefs and my religion, then ask it, for I have prepared an answer for every question.” [Part 13: Christ is the Son of God]

The Muslim said, “Monk, we disagree with you when you say that God has a son and when you call Christ the son of God. God has said in his revelation to Muḥammad, ‘God is one, the eternal refuge, who has not begotten and has not been begotten, and there is nothing equal to him.”’ 1 The monk said, “He says in your Qurʾān, ‘If God had wanted to take a son, then he would have chosen him from among the sons of Adam;’ 2 therefore, do you deny that God chose his Word and his Spirit and called them his son? Indeed, your prophet Muḥammad knew of the crudeness of your understanding and the sluggishness of your mind, and he knew that you would imagine a bodily birth for God; therefore, he told you, ‘God is one, the eternal refuge, who has not begotten, and has not been begotten.’ O Muslim, is not the speech emerging from the mouth of a person born from his mind?” The Muslim said, “Yes.”

1 2

Sūrat al-Ikhlāṣ 112:1–4. Sūrat al-Zumar 39:4.

‫‪TEXT AND TRANSLATION‬‬

‫‪163‬‬

‫فإن ك�ن عندك سؤال آ�� عن اعتقادي ودي�ي فقل ما عندك فإ� ّ�ي مع ّد‬

‫لك� سؤال جوابا ً‪.‬‬

‫‪1‬‬

‫] ‪ - ١٣‬ا��سيح ا�ن ا��� [‬

‫ن ��� و�� ‪ 2‬و��مّون ا��سيح‬ ‫قال ا��س��‪ :‬يا راهب إ�ّ�ا نن�� �لي�� إذ تقولون إ ّ‬

‫ا�ن ا���‪ .‬وقد قال ا��� فيما أ���� ��� نبي ّه ��� ّد ‪ 3‬إن ا��� أ�د ا��� الصمد �� ي��‬

‫و�� يو�� و�� يكن �� كفوا ً أ�د‪.‬‬

‫ن ا��� لو أراد أن ��ّ�ذ �� و��ا ً ��صطفاه‬ ‫قال ا��اهب‪ :‬وقد قال �ي قرآنك إ ّ‬

‫ن ا��� اصط�� ك��ته ورو�ه و�ماها و��ا ً ��‪ .‬و��ّ�ا نبي ّك‬ ‫من و�� آدم أفتن�� ‪ 4‬أ ّ‬

‫��� ّد ��ا ع�ف من �لظ فهمك و��افة عقل� لئ�� تتصور ‪� 5‬ي ا��� و��دة‬ ‫جسمية قال ل� قل هو ا��� أ�د ا��� الصمد �� ي�� و�� يو��‪ .‬يا مس�� ‪ 6‬أليس‬

‫الك��ة البارزة من فم ا����ان مولودة من عق��؟‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫‪.‬لك� سؤال وجواب ‪E1 and G1‬‬ ‫‪ ���.‬و��ا ً ‪; Q‬ا��� وا��ا ً ‪BA‬‬ ‫‪.‬قل ‪Q adds‬‬

‫‪.‬إن ك�ن ‪; V, E1, G1, V2 add‬افت�� ‪S1, S2, V2‬‬ ‫‪.‬عندك ‪P and G1 add‬‬

‫‪.‬و�� يكن �� كفؤا ً أ�د قل �ي ‪. Q adds‬قل �ي ‪P adds‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

164

IN SEARCH OF THE TRUE RELIGION

The monk said, “Aren’t the rays of the sun and its light born from the sun just as fire begets light? If I say that the word is born from the mind and light from the sun and wine from the vine, do you deny that?” The Muslim said, “No.” The monk said, “Then why do you disagree with our belief that the Word of God and his Spirit, whom we call the son of God, are born from God? If your prophet and your Qurʾān testify that Christ is the Spirit of God and his Word, then why do you disagree with our belief that he is the Son of God? If you hold fast to the rejection of this [idea], then you have made your prophet and your book liars.” Al-Rashīd was silent and did not respond to the monk. The emir asked, “Why are you silent, Rashīd?” Al-Rashīd said, “Because he traps me with his words and argues from the Qurʾān as if he were a hunter trying to catch a deer; he has closed the paths and ways out. There is no doubt that he is followed [i.e., supported] by the jinn.”

‫‪165‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬أليس شعاع الشمس ‪ 1‬والضوء مولود�ن من الشمس و��ل�‬

‫النار ت�� الضوء أيضا ً‪ .‬فإن قلت ل� إن الك��ة مولودة من العقل والضوء من‬ ‫الشمس وا���ر من ال���مة فهل تن�� ذل�؟‬ ‫قال ا��س��‪.�� :‬‬

‫قال ا��اهب‪ :‬ف� ِ� َ تن�� �لينا قولنا إن ك��ة ا��� ورو�ه مولودة ‪ 2‬من ا���‬

‫و��م��ا ‪ 3‬ا�ن ا���‪ .‬و�ذا ك�ن نبي ّك وقرآنك ���دان أن ا��سيح روح ا���‬

‫ثبت ��� إنك�رك هذا فقد‬ ‫وك��ته ف� ِ� َ تن�� �لينا قولنا إن ّه ا�ن ا���‪ 4 .‬فإن َ ّ‬ ‫جعلت نبي ّك و��ابك ك�ذب�ن‪.‬‬

‫�� ِب ا��اهب ‪��� 5‬ء‪.‬‬ ‫فسكت ا��شيد و�� ُ‬ ‫فقال ا��م��‪�� :‬ا بال� سا��ا ً يا رشيد‪.‬‬

‫قال ا��شيد‪�� :‬نه يصيد�ي ‪ 6‬بأقوا�� و ��ادل�ي من قرآ�ي ك�نه صياد ��اول‬

‫الظ�ي و يأ�ذ �ليه ا��روب و��ارج السبل ف�� شكّ أن �� تابعا ً من ا��نّ ‪.‬‬

‫‪.‬الشعاع والضوء ‪ with‬الشمس ‪S1, S2, C, P, E1 replaces‬‬ ‫‪.‬مولودان ‪Q‬‬

‫‪.‬إن ك��ة ا��� ورو�ه مولودة من ا��� و��م��ا ‪V2 omits‬‬

‫و�ذا ك�ن نبي ّك وقرآنك ���دان أن ا��سيح روح ا��� وك��ته ف� ِ� َ تن�� �لينا قولنا إن ّه ا�ن ‪V2 omits‬‬

‫‪7‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪.‬ا���‬

‫‪.‬ا��اهب ‪BA omits‬‬

‫‪.‬يصدق�ي ‪; E1‬يصد�ي ‪S1, G1, V2‬‬

‫‪��.‬اوش ‪; G1‬و ��اوش ‪; P‬و ��وش ‪S1‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

166

IN SEARCH OF THE TRUE RELIGION

The monk said, “This was my intention with you. For this reason, I have tirelessly prolonged the explanation so that I might trap you, draw you near to me, and acquaint you with what we know so that [in turn] you might come to know what is true and certain and choose it willingly.” The Muslim said, “But I already have the truth in my religion, which God revealed to Muḥammad, his chosen prophet.” The monk said, “What is the meaning of such false pride, Muslim, when your book and your prophet testify with absolute certainty to my religion, saying that God has verified the truth through his Word and his Spirit? At times, your prophet testified that you are either rightly guided or clearly misguided, and that he does not know which, neither regarding himself or you. [And he prayed], ‘Guide us on the straight path.’ 1 If you were guided, then he would not have made you ask for guidance.” [Part 14: The Passion of Christ]

Then Abū Ẓāhir al-Baghdādī stepped before the monk and said, “Monk, peace be upon you.” The monk said, “And may the peace you bring be upon you, Muslim.” The Muslim said, “Do you not acknowledge that Christ is your God?”

1

Sūrat al-Fātiḥa 1:6.

‫‪167‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬وأنا ��ذا أقصد بك و��ذا تعبت ‪� 1‬ي إطا�� ‪ 2‬ال��ح ل��� أصيدك‬

‫وأدنيك م�ي وأوقفك ��� ما أنا �ليه لتعرف الصدق وا��ق و��تاره طائعا ً‬

‫‪3.‬‬

‫قال ا��س��‪ :‬إ�ّ�ا ا��ق عندي �ي ‪ 4‬دي�ي ا��ي أ���� ا��� ��� ��� ّد نبي ّه ا��صط��‪.‬‬

‫قال ا��اهب‪ :‬ما مع�ى افت�ارك هذا الباطل يا مس�� و��ابك ونبي ّك ���دان‬

‫��ي�ي با��ق اليق�ن بقو��‪ :‬إن ا��� حقق ا��ق بك��ته ورو�ه‪ .‬وتارة ���د‬

‫�لي�� نبي ّ�� أن ّ�� ��� هدى أم ض��ل مب�ن ‪ 5‬وما أ��� ما ‪� 6‬ي وب��‪ .‬واهدنا‬ ‫ال��اط ا��ستق��‪ .‬ف�� كن�� ��� هدى ��ا جعل��� ��ألون‬

‫ا��دى‪.‬‬

‫] ‪ - ١٤‬تأ�� ا��سيح [‬

‫�� ��ز إ�ى ا��اهب أبو ظاهر البغدادي وقال يا راهب‪ :‬س��م �ليك‪.‬‬ ‫قال ا��اهب‪ :‬و�ليك ��ا أتيت يا مس��‬ ‫ن ا��سيح إ��ك‪.‬‬ ‫قال ا��س��‪ :‬أ�� تقر ّ‪ 8‬أ ّ‬

‫‪7.‬‬

‫‪; G1 omits.‬ثبت ‪S1‬‬

‫‪.‬أطلب ‪; G1‬قصدي و��ذا أطلت ‪P‬‬ ‫‪.‬داعيا ً وطائعا ً ‪V‬‬

‫‪.‬أ�� ‪; G1 adds‬أمور ‪P adds‬‬

‫‪.‬بقو�� إ� ّ�ي و�يا�� ��� هدى أم ض��ل مب�ن ‪S1‬‬

‫‪; V‬هدى أو ض��ل مب�ن بقو�� وما أ��� ما يفعل ‪; P and Q‬يفعل ا��� ‪C and G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫‪omits.‬‬

‫‪�.‬ليك الس��م ‪P and G1‬‬ ‫‪.‬أليس تقول ‪V‬‬

‫‪7‬‬ ‫‪8‬‬

168

IN SEARCH OF THE TRUE RELIGION

The monk said, “Yes.” The Muslim said, “Is it therefore feasible for God to be born of a woman, to eat and drink, to be beaten with a whip and crucified, to have a crown of thorns placed on his head, to be slapped, to have his thirst quenched with vinegar and gall, to die, and to be buried as you Christians say?” The monk said, “Why were you hiding, Abū Ẓāhir, and why haven’t you shown up till now?” He said, “Well, I have appeared now.” The monk said, “Why have you mentioned the actions affecting Christ which relate to his humanity but not the actions which relate to his divinity, including the performance of miracles and marvels during his life in this world as well as that which occurred at his crucifixion, including the darkening of the sun, the shaking of the earth, the splitting of the veil of the temple, the cracking of rocks, the opening of graves, the resurrection of the dead, his own resurrection from the grave, and his ascension to heaven?” The Muslim said, “If Christ, as you say, is a powerful God and creator, why would he have endured these miseries that you have described?”

‫‪169‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬نعم‪.‬‬

‫قال ا��س��‪ :‬أفيجوز أن يكون ا���� ‪ 1‬يو�� من ا��أة و يأك� و���ب �� يُصلب‬

‫و يُ��ب بالسياط و يوضع ��� رأسه إك�يل من الشوك و يلُطَم و�ُ��� �� ّ� ً‬ ‫وص��ا ً‪ 2‬و��وت و�ُ�فن ��� تقولون ‪ 3‬أن�� النصارى؟‬

‫قال ا��اهب‪ :‬ما بال� كنتَ ��تفيا ً يا أبا ظاهر و��اذا ‪ �� 4‬تظهر إ�ى ا��ن؟‬

‫قال‪ :‬فها قد ظهرت‪.‬‬

‫قال ا��اهب‪ :‬ما بال� أوردت أفعال سياسة ا��سيح ال�ي تناسب إ��انيته و��‬

‫���� ا��فعال ال�ي تناسب ألوهيته من افتعال ا��عجبات ‪ 5‬وا��عجزات �ي مدة‬ ‫مقامه ب�ن �ا��ه وعند صلبه من الظ��ة ا��ادثة �ي الشمس و����ل ا��رض‬

‫وا��قاق ‪ 6‬حجاب ا��يك� و��قق الصخور وانفتاح القبور و��ور ا��موات‬ ‫وقيامته من الق�� وصعوده إ�ى السماء‪.‬‬

‫قال ا��س��‪ :‬إن ك�ن ا��سيح ��� تقول إ��ا ً مقتدرا ً و�القا ً ف�� َ اصط�� ��� هذه‬

‫ا��ك�ره ال�ي وصفناها؟‬

‫‪.‬ا��� ‪G1 and Q‬‬

‫‪.‬و��ارة ‪G1 and Q‬‬

‫‪����.‬ون ‪E1 and V2‬‬ ‫‪V omits.‬‬

‫‪.‬الع�ائب ‪S1, P, E1‬‬

‫‪.‬وانفراز ‪; V2‬وانفزار ‪; E1‬وانفرار ‪P and V‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

170

IN SEARCH OF THE TRUE RELIGION

The monk said, “Christ has two natures, a divine nature and a human nature. For that reason, he performed two kinds of actions, actions related to his divine nature and actions related to his human nature, which he created from the nature of Adam. His intention in enduring these events, which in your eyes were miseries, was to provide us with many benefits to improve [our] ethics and make known his mysteries. He was neither unwilling nor forced. Rather, he showed us—through our own nature with which he was unified—a model and example of patience with which to face the sorrows and sadness we will be dealt. Because Christ never taught anything that he did not practice, if we endured the sorrows of this world, we would inherit the joys of the hereafter. Another great mystery depends upon Christ’s miseries—that is, the deliverance

‫‪171‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ن ا��سيح ��وي طبيعت�ن طبيعة إ��ية وطبيعة إ��انية ف��ل�‬ ‫قال ا��اهب‪ :‬إ ّ‬

‫امتل� فعل�ن فع�� يناسب طبيعته ا����ية وفع�� يناسب طبيعته ا����انية ال�ي‬

‫كو َّﻧﻬا من طبيعة آدم‪ .‬وك�ن قصده �ي اصطباره ��� تل� ا��وادث ا��ظنونة‬ ‫عندك مك�ره ‪ 1‬ان يفيدنا فوا�� كث��ة �ي إص��ح ا�����ق و��ك�م أ��ارها‬

‫وهو �� يكن ك�رها ً ��ا و�� مقهورا ً �ل��ا ‪�� 2‬نه أرانا �ي ذات طبيعتنا ال�ي ا�ّ �د‬

‫��ا ‪�� 3‬وذ�ا ً ومثا�� ً للص�� ��� ما ��د �لينا من النوائب وا����ان ‪�� 4‬ن‬

‫ا��سيح ‪ �� 5‬يع� ّ� ‪ 6‬شيئا ً إ�ّ� وقد ���� ‪ 7‬ح�ى إذا ما ص��نا ��� ��زنات هذا‬ ‫العا�� ‪�� 8‬ث مفر�ات ا����ة‪ .‬واعتمد أيضا ً ��ل� ��ّا ً‪ 9‬آ��عظيما ً وهو‬ ‫���ص‬

‫وهو �� يكن ك�رها ً ��ا و�� مقهورا ً ‪; Q adds‬ليس ك�رها ً و�� مقهورا ً ول�كنه قصد ��ا ‪V adds‬‬

‫‪1‬‬

‫‪.‬وهو �� يكن ك�رها ��ا و�� مقهورا ً �ل��ا ‪V omits‬‬

‫‪2‬‬

‫‪�.‬ل��ا‬

‫‪.‬ال�ي ا�ّ �د ��ا ‪; V omits‬ا�ّ �د ��ا ‪G1 and V2 omit‬‬ ‫‪.‬ومن مك�ره العيش ‪G1 adds‬‬ ‫‪.‬تعا�ى ‪E1, G1, V2 add‬‬ ‫‪.‬الت��ميذ ‪G1 adds‬‬ ‫‪.‬أو�� ً ‪G1 adds‬‬ ‫‪.‬هذه ا��نيا ‪S1‬‬ ‫‪.‬شيئا ً ‪G1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

172

IN SEARCH OF THE TRUE RELIGION

of creation from the worship of idols, who are under the authority of the accursed devil, who deceived and misled mankind away from the worship of God, their Creator. The Muslim said, “Was God not able to save his creation and his world without enduring these miseries and to strike the devil, their enemy, from the height of his throne in heaven?” The monk said, “Yes. He was able and possessed the power and the authority to do so, but his justice and fairness restrained him from doing so. This is the mystery that he made known through his indwelling and concealment in our nature and his enduring—in your point of view—of such miseries.” The Muslim said, “Did his justice and fairness prevent him from administering his will and using his authority?” The monk said, “Yes.” The Muslim said, “Answer us with a clarification and a clear explanation so that we can know and understand this.” The monk said, “Understanding this is very difficult for you and the fellow believers of your religion because Christians believe that their religion was founded by God and is befitting of the divine nature and the imperceptible substance, whose descriptions are comprehended by reason, not by the senses.

‫‪173‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ا����ئق من عبادة ا��صنام ل�كوﻧﻬم ‪�� 1‬ت سلطان ‪ 2‬إبليس اللع�ن ا��ي‬ ‫�دعهم وأضّلهم عن عبادة ا��� �القهم و���هم‬

‫‪3.‬‬

‫قال ا��س��‪ :‬أ��ا ك�ن ا��� قادرا ً أن ��ل ّص �لقه ‪ 4‬و�ا��ه دون أن يصا�� تل�‬

‫ا��ك�ره وأن ي��ب إبليس �دوهم من ��� ع�شه و�مائه؟‬

‫قال ا��اهب‪ :‬نعم قد ك�ن قادرا ً ومالك� ً القدرة والسلطان ��� ذل� ول�كنّ‬

‫�د�� و�نصافه أوقفه عن ذل� ‪ 5‬وهذا هو ال��ّ ا��ي أ���ه �ي �����‬ ‫واحت�ابه �ي طبيعتنا ��ن الناس ‪ 6‬واصطباره ��سب ظن ّك ��� تل� ا��ك�ره‪.‬‬ ‫قال ا��س��‪ :‬فهل �د�� و�نصافه منعه عن ب��غ إرادته واستعمال سلطانه؟‬ ‫قال ا��اهب‪ :‬نعم‪.‬‬

‫ٍ‬ ‫�إيضاح وبيان لنعرف ذل� ونفهمه‪.‬‬ ‫قال ا��س��‪ :‬أورد لنا ا��واب‬

‫قال ا��اهب‪ :‬فهم ذل� ع�� ٌ �دا ً �ليك و��� من ك�ن نظ��ك من أهل‬

‫دينك ��ن اعتقاد النصارى أن ‪ 7‬د���م موضوع من ا��� وهو يناسب الطبيعة‬ ‫ا����ية وا��وهر اللطيف ‪ 8‬وأوصافه معقو�� ��� ��سوسة‪.‬‬

‫‪.‬وكو��م ‪V‬‬

‫‪.‬وعبودية ‪ with‬ل�كوﻧﻬم ��ت سلطان ‪S1 replaces‬‬

‫‪Several manuscripts express the same material, albeit in a reordered‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪fashion.‬‬

‫‪�.‬لقه ‪S1, P, G1 omit‬‬

‫‪ ���, while G1 adds it in the‬ذل� ول�كنّ �د�� و�نصافه أوقفه عن ذل� ‪E1 omits‬‬

‫‪4‬‬ ‫‪5‬‬

‫‪margins.‬‬

‫‪��.‬ن الناس ‪BA omits‬‬

‫‪.‬و ‪P, V, E1, G1, V2‬‬ ‫‪��.‬ن ‪P adds‬‬

‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

174

IN SEARCH OF THE TRUE RELIGION

If you find any descriptions of it related to the senses, they refer to it in a way that is understood by the pure mind which is free from the turbidity of a coarse and indulgent life. As for you Muslims who live according to the passions and pleasures of the body and the sensuality of flesh and blood—one cannot find anything befitting of the divine nature or the imperceptible substance. Even after your passing, death, and transference from this world to the other, you do not envision anything imperceptible or conceptual. Rather, don’t you say that you are transferred to paradise in which there is eating, drinking, and sex? Still, I am approaching you, seeking your approval, and stooping down to the crudity of your intellect and sluggishness of your mind by trying to convince you with words suitable for your understanding, like those which I offered you in order to clarify the content of your question. Do not argue with me about this, for necessity calls me to do so. Because if you address the deaf and mute with words, he does not gain an understanding of your words, nor does he receive any benefit from your speaking. Rather, you must

‫‪175‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و�ن و�دت فيه شيئا ً ��سوسا ً فهو ���� به إ�ى أمور معقو�� تُفهم بالعقل‬

‫الصا�ي ‪ 1‬من ��ر العيشة ا��خية الغليظة‪ .‬وأما أن�� ا��س���ن العا���ن ﺑﻬوى‬

‫ا���� ‪ 2‬وال��ة ‪ 3‬و��ى �لظ ا��م وا���م و�� يو�د عند�� ما يناسب الطبيعة‬

‫ا����ية وا��وهر اللطيف ح�ى أن ّ�� بعد ‪ 4‬ا����ل��� ‪ 5‬وموت�� ونقلت�� من هذه‬ ‫ا��نيا إ�ى ���ها �� ���ي��ن ‪ 6‬شيئا ً لطيفا ً و�� معقو�� ً‪ .‬أ�ّ� ‪ 7‬تقولون إن ّ�� تنتق��ن‬

‫إ�ى جنة ف��ا أك� و��ب ونك�ح؟ ول�كن أنا أدنو منك وأتقرب إليك‬

‫وأ��در مع �لظ عقل� ‪ 8‬و��افة لب ّك واستعمل �ي إقنا�ك ألفاظا ً تناسب‬

‫فهمك �ِ�َثل أورده ل� أب�ّن فيه ا��ع�ى عن سؤال� و�� تن�� �� َ�ّ ذل� ��ن‬

‫ال��ورة ��عو�ي إليه ��ن ا����س ا���� إن �اطبته بنطق اللسان ��ا ��ظى‬

‫منه بفهم أقوال� و�� ��صل عنده من ك��مك ‪ 9‬منفعة ‪ 10‬بل ��ب �ليك أن‬

‫‪.‬النا�ي ‪S1‬‬

‫مذهب�� ‪; V, E1, V2‬و��ل� مذهب�� و�� يعت�� منسوبة إ�ى �� يعة ال��ة ‪S1, C, P, G1 add‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪.‬و�� يعت�� منسوبة ا�ى ا��وى وال��ة‬ ‫‪.‬وا��وى ‪S1 adds‬‬

‫‪.‬و�� بعد ‪P and V‬‬

‫‪.‬أ�ي ا���� ‪P and G1 omit; V‬‬

‫‪����; Q omits ��.‬ون‪P and G1‬‬ ‫‪��.‬ن�� ‪P and Q‬‬ ‫‪.‬طبعك ‪Q‬‬

‫‪.‬عندك من ك��مه ‪ with‬عنده من ك��مك ‪V replaces‬‬

‫فهل ��ظى منه بفهم أقوا�� أو هل ��صل عندك من ك��مك ‪P and G1 omit; E1 omits‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

‫‪.‬قال ا��س�� �� قال ا��اهب ا�مع يا مس�� ‪ and adds‬منفعة؟‬

176

IN SEARCH OF THE TRUE RELIGION

become mute like him and stop speaking; you must address him with your hands and fingers, spreading and closing them, gesturing to him with your eyes, shaking your head, and raising your eyebrows. Likewise, parents address their young children with language appropriate for their age.” [Part 15: The Necessity of the Incarnation and Suffering]

The Muslim said, “Enough of your equivocation and distortions and your abuses and invectives toward us! Give an answer to what we have asked you.” The monk said, “I will do that if my majesty, the emir, commands.” The emir said, “Say what you will, monk, for you will neither perish nor die [for your words].” The monk said, “They claim, emir, that there was an ancient king who was highly revered in his kingdom, glorified in his honor, inherently endowed with all virtues, including justice, power, and wisdom, for he possessed justice and fairness in its fullest extent as well as strength and power which could not be measured, and wisdom and knowledge which could not be comprehended.

‫‪TEXT AND TRANSLATION‬‬

‫‪177‬‬

‫تص�� أ��س مث�� وتبطل نطقك و��اطبه بيديك وأصابعك و��طها و��عها‬

‫‪1‬‬

‫وتو�ي إليه بعينيك و��ر يك رأسك ورفع ‪ 2‬حواجبك‪ .‬و��ل� ا��باء ��اطبون‬

‫أطفا��م ‪ 3‬الصغار بلغة ت���� س�ّ�م‬

‫‪4.‬‬

‫] ‪ - ١٥‬سياسة التجسد والتأ�� [‬

‫قال ا��س��‪ :‬دع مداهشتك و��و��اتك وسب ّك إ � ّانا وذمّك لنا ‪ 5‬وأتنا با��واب‬

‫�� ّا سألناك‪.‬‬

‫قال ا��اهب‪ :‬سأفعل ذل� إن ر�� ا��م�� مو��ي‪.‬‬

‫ُت و�� فنيتَ ‪.‬‬ ‫قال ا��م��‪ :‬قل ما عندك يا راهب ف�� م َ ّ‬

‫ن ملك� ً من ا����ك ا��وائل ك�ن معظّما ً �ي‬ ‫قال ا��اهب‪ :‬ز��وا أ�ّ�ا ا��م�� أ ّ‬

‫مل��� مم�دا ً �ي ��فه مالك� ً �ي ذاته الفضائل ��يعها و��ل��ا ث��ثة و�ي العدل‬

‫والقوة وا����ة ‪��.‬نه ك�ن ��ل� العدل و ‪ 6‬ا��نصاف �ي �ايته و��ل� من‬ ‫القوة والقدرة ما �� ��كن قياسه وك�ن �� من ا����ة وا��عرفة ما �� ��رك‬ ‫قدره‬

‫‪7.‬‬

‫‪.‬و��طها و��عها ‪P and G1 omit‬‬

‫‪.‬ورفع ‪ and‬و��ر يك ‪P and G1 omit‬‬ ‫‪.‬أو��دهم ‪E1 and G1‬‬

‫‪.‬ت���� طباعهم وصغر س�ّ�م ‪ with‬ت���� س�ّ�م ‪P, E1, G1 replace‬‬ ‫وسب ّك إ � ّانا وذمّك لنا ‪P and G1 omit‬‬ ‫‪.‬العدل و ‪G1 and Q omit‬‬

‫‪��.‬قه ‪; Q‬قعرها ‪G1 and V2‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

178

IN SEARCH OF THE TRUE RELIGION

This king had an honored servant whom he had placed in the highest ranks and loftiest positions. When he started to advance in honor and rank and to gain respect, he became arrogant and conceited, inflating his opinions and thoughts about himself, choosing to rival his master in kingship and dignity. That wise king, in his wisdom and knowledge, knew what that wicked servant was concealing in his pernicious thoughts and evil conscience; therefore, he expelled him from his position of honor and removed him from his palace and rank after stripping him of his vestments of honor. When the servant had failed to achieve his goal and lost hope, he began to reminisce about what he had and became desperate. Having distanced himself from benevolence and goodness, he was struck with resentment and envy and became evil. Since he was not able to deliver this evil upon the king, he plotted to carry out these acts of evil and malice against the people of the city belonging to the king.

‫‪179‬‬

‫‪TEXT AND TRANSLATION‬‬

‫وك�ن ��ذا ا��ل� عبد م ُ�� َّم عنده �ي أ��� ا��راتب وأ�ل ا��نازل ‪ 1.‬ف�� ّا رأى‬ ‫ذاته مقدما ً وم�� ّما ً �ي ال��ف وا��تبة ‪�� 2‬ا��� ا����اب وال�ك�� ياء وتعظم‬

‫��أيه وف��ه واختار أن يكون نظ�� مو��ه �ي ا��ل� وال���امة‪ .‬فع�� ذل� ا��ل�‬

‫ا��ك�� ����ته ومعرفته ��ا أ�مره ذل� العبد ‪ 3‬اللئ�� ‪ 4‬من وخ�� رأيه وسوء‬

‫�م��ه ‪ 5‬فطر�ه عن مك�نه و��فه ‪ 6‬ونفاه من ق��ه و��تبته ‪ 7‬بعد أن �لع‬

‫عنه ��� ��فه‪ .‬ف��ا �اب العبد من ‪ 8‬قصده وفقد أم�� وافت�� فيما ‪ 9‬ك�ن‬

‫و��ى أ�ن صار آ�� من ذاته و��ا��� ال��ّ وا��سد لبعده من ا����� والص��ح‬ ‫وصار ماردا ً‪���� 10‬ا ً‪ .‬و�ذ �� ��كنه أن يوصل ��ّه إ�ى ا��ل� صار يعمل ��ي��‬

‫أن يواصل ا����ار من ��ه وخبثه ‪ 11‬بأهل تل� الب��ة ‪ 12‬ا���تصّ ة با��ل�‪.‬‬

‫‪.‬وأ�ل ا��نازل ‪P and G1 omit‬‬

‫‪.‬ف��ا رأى ذاته مقدما ً وم�� ّما ً �ي ال��ف وا��تبة ‪S1 and V2 omit‬‬ ‫‪.‬ما أظهر ذل� العبد ‪G1‬‬

‫‪P, V, E1, G1, V2 omit.‬‬ ‫‪.‬وسوء �م��ه ‪Q omits‬‬

‫‪.‬رتبته ‪; Q‬رتيته ‪P and G1 add‬‬

‫‪.‬مدينته ‪ with‬و��تبته ‪P and G1 replace‬‬ ‫‪.‬العبد من ‪P, V, E1, G1, V2 omit‬‬

‫‪.‬ع�ف من أ�ن ‪ with‬وافت�� فيما ‪P and Q replace‬‬ ‫‪.‬ماردا ً ‪BA adds‬‬

‫‪.‬وخبثه ‪S1 omits‬‬

‫يقصد أن ‪ with‬بأهل تل� الب��ة يعمل ��ي�� أن يواصل ا����ار من ��ه وخبثه ‪P replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

‫‪.‬صار يقصد أن يوصل إ�ى تل� ا��دينة ‪; G1‬يوصل ال��ّ إ�ى تل� ا��دينة‬

180

IN SEARCH OF THE TRUE RELIGION

If you ask about what he did, I will answer you. He found a large piece of land adjacent to that city and occupied it. He cultivated gardens, planted fruit trees, and erected towering monuments and ornate buildings and filled them with singers and entertainers and other things that delight the senses. He opened the doors of that garden and called out to the passersby, announcing to everyone seeking joy, pleasure, delight, and excitement, ‘Let whoever desires come to my home and garden, for I have what delights, pleases, excites, and gladdens.’ Therefore, everyone who passed that way and saw that garden delighted in its beauty and was inclined to enter it, having been tempted by the bodily pleasures, bliss, and indulgent lifestyle within.

‫‪181‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و�ن سألتَ ��ا ���� أجبتك أنه و�د فضاء ً واسعا ً‪� 1‬ي أرض تل� الب��ة‬

‫فاجتازها ‪ 2‬واحتوى �ل��ا وجعلها �� ��تانا ً وغ�س فيه أ��ارا ً مثمرة ونُصوبا ً‬

‫مطرفة ‪ 3‬و��ارات ����فة وجعل ف��ا أ�ا�ي وم���ي و��� ذل� مم ّا ‪ 4‬ي��‬ ‫ا��واس ‪ 5‬وفتح أبواب ذل� البستان ونادى بعا�� الطر يق معلنا ً لك� من أراد‬

‫الفرح وال��ور والطرب وا��بور ‪ 6‬فليقبل إ�ى داري و��تا�ي فإن عندي ما‬

‫ي��ه و يطربه و���ّه ‪ 7‬و����ه ‪ 8.‬فصار ك� من يع�� تل� الطر يق وينظر ذل�‬ ‫البستان يطرب ��سنه ‪ 9‬و��يل ‪�� 10‬وه و���ل إليه ‪�� 11‬دو�ا ً ��ا ��اه من م��ذ‬ ‫ا���� ونعيمه ‪ 12‬والعيش ا���ي فيه‪.‬‬

‫‪G1 and V2 omit.‬‬

‫‪.‬فاختارها ‪P and G1 omit; E1 and V2‬‬

‫‪.‬مطربة ‪; E1‬ونُصوبا ً مطرفة ‪P and G1 omit‬‬ ‫‪.‬يطرب ‪P and G1 add‬‬

‫‪.‬و يطرب ا���� ‪S1 adds‬‬

‫‪.‬والطرب وا��بور ‪P and G1 omit‬‬ ‫‪E1 and V2 omit.‬‬

‫‪.‬فعندي ما ي��ذ و يطرب السماع و��� ا��واس و���ج ا��واطر ‪G1‬‬ ‫‪.‬حسه ‪G1 and V2‬‬

‫‪.‬إ�ى تل� ا�����ي ‪P and G1 add‬‬ ‫‪��.‬وها ‪��; E1‬تارا ً ‪S1 adds‬‬ ‫‪.‬ونعيمه ‪S1 omits‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

182

IN SEARCH OF THE TRUE RELIGION

The rebellious servant had a practice and scheme to exploit everyone who entered. Every person from that city who entered the garden was offered delight, pleasure, and excitement for a short time. Then he would seize him, bind his hands and feet, and throw him into a deep pit that was hidden beside the garden and unknown to anyone except him. [In this pit], there were dark passages and corridors from which the one who was thrown down could not escape. Rather, he remained in this pit forever, and he remained in this saddened anguish eternally. The amount of pleasure and delight he had indulged from that garden was commensurate to his misery and punishment in that pit.

‫‪TEXT AND TRANSLATION‬‬

‫‪183‬‬

‫وك�ن ��ل� العبد ا��ارق ر��ٌ و�ادة ��تعملها ‪� 1‬ي ك� من ��توي �ليه‬

‫و يأ�ي إليه ‪ 2‬وهو أن ك� إ��ان د�ل ذل� البستان من ‪ 3‬تل� الب��ة‪ ،‬ك�ن‬ ‫ي�ُ� ّه و�ُ� ِ ُ�ّه و يُط ِربُه زمنا ً ����ا ً �� ‪ 4‬يقبض �ليه ‪ 5‬و��بط ��يه ور�ليه و���ي به‬ ‫�ي هاو ية ��يقة ك�نت �ي �انب ذل� البستان خفية �� يع�� ��ا أ�د ���ه‬

‫وف��ا مطام�� ودهال�� مظ��ة �� ��كن ا��طروح ف��ا أن يصعد م��ا بل ‪ 6‬يثبت‬

‫�ي تل� ا��او ية ����ا ً و��وم ‪� 8‬ي هذا الشقا ��زونا ً أ��ا ً‪ .‬وبقدر ما � ُ َ�ّ‬

‫واستعمل من م��ذ‬ ‫كث��ا ً‬

‫‪12.‬‬

‫‪10‬‬

‫ذل� البستان‬

‫‪11‬‬

‫‪7‬‬ ‫‪9‬‬

‫يكون شقاؤه و�ذابه �ي تل� ا��او ية‬

‫‪��.‬تعملها ‪P and G1 omit‬‬

‫‪�.‬ي ك� من ��توي �ليه و يأ�ي إليه ‪S1 omits‬‬ ‫‪.‬أهل ‪P and G1 add‬‬

‫‪.‬ي�ُ�ّه و�ُ� ِ ُ�ّه و يُط ِربُه زمنا ً ����ا ً �� ‪P and G1 omit‬‬

‫‪.‬غف�� ‪�; Q adds‬ليه ‪; C omits‬و��� عق�� ‪S1, S2, C, P, V, E1, G1, V2 add‬‬ ‫‪.‬ول�كنه ‪V‬‬ ‫‪.‬يلبث ‪Q‬‬

‫‪P, V, E1, G1, V2 omit.‬‬ ‫‪��.‬ه ‪Q‬‬

‫‪.‬ا���� ‪P and G1 add‬‬

‫ما �ُ�ّ َ ‪; E1 omits‬بقدر ذل� ‪��; V and V2 add‬ورا ً بقدر ذل� ‪P and G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

‫‪.‬واستعمل من م��ذ ذل� البستان‬ ‫‪.‬كث��ا ً ‪C, P, G1 omit‬‬

‫‪12‬‬

184

IN SEARCH OF THE TRUE RELIGION

I swear on my life that the great king knew what that rebellious servant had done, and knew on account of his indescribable wisdom, from which nothing was hidden, the evils which had been introduced by that dissident among his servants, and he was able to utilize his power, authority, and influence against that rebel. But would the rebel have any recourse to plead in the face of his demise and destruction saying, ‘Why do you oppress me, king, if you are fair and just? I did not force or coerce any of the people. Rather, they—of their own accord, neither compelled nor forced—chose to indulge in the pleasures that I offered.’” The emir said, “Yes. It would have been fitting for him to say this.”

‫‪TEXT AND TRANSLATION‬‬

‫‪185‬‬

‫ولعمري إن ا��ل� العظ�� ع�ف بأ��ال ذل� ا��ارد ‪� 1‬ا��ا ً ����ته ال�ي ��‬ ‫توصف ‪ 2‬و�� ���� �ليه ��ء ‪ 3‬و��ا يصل إ�ى عبيده ‪ 4‬من ا����ار من ذل�‬

‫العا�� ‪ 5‬وك�ن قد��ا ً‪ ��� 6‬استعمال ‪ 7‬قوته وسلطانه ونفوذ أ��ه �ي ذل�‬ ‫ا��ارق‪ 8 .‬ول�كن ك�ن ��� ّه إ�ى هذا ا��ارد ‪ 9‬حج ّة عند إبادته وه���� قائ�� ً �ِ� َ‬

‫ٌ‬ ‫تظ���ي أ�ّ�ا ا��ل� وأنتَ �ادل‬ ‫ومنصف وأنا ما غصبتُ و�� أ��هتُ أ�دا ً‬ ‫من الناس بل هم من ذا��م اختاروا استعمال ما عندي من ا����ذ ‪��� 10‬‬

‫��بور�ن و�� ‪ 11‬م ُ��ه�ن‬

‫‪12.‬‬

‫قال ا��م��‪ :‬نعم قد ك�ن يليق به أن يقول هذا‪.‬‬

‫‪.‬وخبثه ‪; Q adds‬ا��ارق ‪BA‬‬

‫‪ ��.‬توصف ‪S1, P, G1 omit‬‬ ‫‪ ���.‬ذل� ا��ل� ‪Q‬‬ ‫‪V omits.‬‬

‫‪.‬خب��ا ً ‪; V, E1, V2 add‬العبد العا�� ‪C, P, G1‬‬ ‫‪V, E1, V2 omit.‬‬

‫‪.‬أن يبطل ‪ ��� with‬استعمال ‪P and G1 replace‬‬

‫‪�.‬ي ذل� ا��ارق ‪; C and P omit‬ا��ارد قد��ا ً ‪; S2, V, E1‬العا�� قد��ا ً ‪S1‬‬ ‫‪.‬أن تقول ‪; Q adds‬إ�ى هذا ا��ارد ‪P, V, G1 omit‬‬ ‫‪��.‬تار�ن ‪C, P, V, E1, V2 add‬‬

‫‪.‬م��ذ ا���� ��تار�ن ��� م��ه�ن ‪��; Q‬بور�ن و�� ‪P and G1 omit‬‬ ‫‪��.‬تار�ن ��� م��وه�ن ‪G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

186

IN SEARCH OF THE TRUE RELIGION

The monk said, “Wouldn’t the king’s justice and fairness have tempered his power and ability?” The Muslim said, “There is no doubt about this.” The monk said, “When the king’s power was counteracted by his justice, the king then utilized wisdom. If you ask how the king made decisions, I would answer, ‘He shed the signs of a king and the dress of a sultan and wore the clothes of one of the servants and became one of the common people. He walked close to that garden, but he was not enticed by it, nor did he pay any attention to it.’ Therefore, the wicked owner of the garden noticed that he was uninterested in it, that he didn’t join [the others], and that he wasn’t looking toward it. The wicked servant approached him and addressed him: ‘Why do you not join us, man, and enjoy the pleasures of the world? What we have pleases, delights, and excites. Why do you dismiss us and behave as if you don’t know us?’

‫‪187‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬أ��ا ‪ 1‬ك�ن �د�� و�نصافه قد أبطل قوته واقتداره؟‬ ‫قال ا��س�� ‪ �� 2:‬شك ��ل�‬

‫‪3.‬‬

‫قال ا��اهب‪ :‬ف��ا وقفت القوة من جهة العدل حينئذ استعمل ا��ل�‬

‫‪4‬‬

‫ا����ة‪ .‬و�ن سألتَ �� ّا أ���ه ا��ل� أجبتك‪ :‬انه طرح عنه ُ �مات ‪ 5‬ا��ل�‬

‫وزي السلطان ولبس ثياب أ�د العبيد وصار ‪ 6‬ك��د الناس العوام ‪ 7‬وسار‬

‫قرب ذل� ‪ 8‬البستان ‪ 9‬وك�ن �� ��يل ��وه و�� يلتفت إليه فنظر إليه ال����‬

‫صاحب البستان ‪ 10‬م��اونا ً به و�� ��فل ��ا عنده ‪ 11‬و�� ينظر ��وه‪ .‬فأقبل إليه‬ ‫��اطبه قائ��ً‪ :‬ما بال� أ�ّ�ا ا����ان �� ت ُقب ِل إلينا و�� �ُ�َ�ّ ��ا ��ينا؟‬

‫‪12‬‬

‫فإن‬

‫عندنا ما ���ُّك و ي��ك ‪ 13‬و يطربك‪�� .‬ا بال� تنفر منا وتعرض عنا ك�نك ���‬

‫�ارف بنا‪.‬‬

‫‪.‬فاذا ً ‪S1, P, G1‬‬ ‫‪.‬ا��م�� ‪G1‬‬

‫‪; V, E1, V2 omit.‬نعم ‪ �� with‬شك ��ل� ‪S1, P, G1 replace‬‬ ‫‪P, V, E1, G1 omit.‬‬ ‫‪���.‬ات ‪Q‬‬

‫‪��.‬ى ‪P and G1‬‬

‫‪.‬العوام ‪S1, P, G1 omit‬‬

‫‪.‬و��� ��ل� ‪ with‬وسار قرب ذل� ‪S1, S2, C, E1, G1, V2 replace‬‬ ‫‪.‬و��� تل� البستان ‪ with‬وسار قرب ذل� البستان ‪P and V replace‬‬ ‫‪.‬وراء ‪Q adds‬‬

‫‪.‬و�� ��فل ��ا عنده ‪Q omits‬‬

‫‪.‬و�� �ُ�َ�ّ ��ا ��ينا ‪P and G1 omit‬‬ ‫‪.‬و ي��ك ‪S1, S2, P, G1 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

188

IN SEARCH OF THE TRUE RELIGION

The king said to him, ‘I swear on my life that I am very well aware of you and know what you have [to offer]. I have no words for you, and I have no place among you. I do not need what you have, for I know your tricks and deceptions. Get away from me, Satan!’ When that wicked man heard those words, he became preoccupied and, in another sense, confused. He said to himself, ‘Who is this man and what is his status? How is he the only one, unlike the others, who passed by us and paid no attention, uninterested in what we had? There is no doubt that he knew about the deceit and traps that we have. If he escapes my hand, then he will inform others of what I have [done] and bring to light my evil and my deception.’ Therefore, he called upon those under his influence as well as his evil partners and whispered to them, saying, ‘This man is dangerous to me and to you. Seize him, whip him, tie his hands and feet and throw him into the pit, the dark prison, to forever be surrounded by those therein; fasten the doors and the locks with the utmost attention.’

‫‪189‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فقال ��‪ :‬لعمري إ� ّ�ي خب�� بك و�ا�� ��ا عندك فليس �ي معك ك��م و�� �ي‬

‫عندك مقام ��ا �ي �ا�ة إ�ى ما عندك و�� ّ�ي �ارف ����ك ود�ل� ‪ 1‬فاذهب‬ ‫ع� ّي يا شيطان‪.‬‬

‫ف�� ّا �مع ذل� ال���� هذا الك��م صار مف��ا ً من جهة و�ا��ا ً من أ��ى‬

‫‪2‬‬

‫وقال �ي ذاته‪ :‬ما هذا ا����ان ومن هو وما شأنه وكيف هذا و�ده دون‬ ‫���ه مم ّن ��� ههنا �� يبا�ي بنا م��اونا ً ��ا عندنا؟ ف�� شكّ أن ّه �ارف بنا‬

‫وبغشنا ‪ 3‬وا��كيدة ال�ي عندنا‪ .‬فإن أفلت من ��ي في��� ���ه ��ا عندي‬

‫و يُظهر �َ�ّي وم��ي‪ .‬فد�ا ��ن ك�ن ي��ذ به و�ي ال��ّ نظ��ه فوسوس ��م‬ ‫قائ��ً‪ :‬هذا ا����ان ي��ّ �ي وب�� ��ذوه وا���وه واربطوا ‪�� 4‬يه ور�ليه‬

‫وألقوه ُ‪� 5‬ي تل� ا��او ية والسجن ا��ظ�� ���َ ّ�ا ً ��شورا ً مع من فيه وأوثقوا‬ ‫�ليه ا��بواب وا��قفال با���از ‪ 7‬وثيق‪.‬‬

‫‪6‬‬

‫‪8‬‬

‫‪ in the margin.‬د�ل� ‪ in the text and‬غشك ‪G1 uses‬‬ ‫‪�.‬ي أ��ه ‪ with‬من أ��ى ‪P and G1 replace‬‬ ‫‪.‬بعشيتنا ‪; P‬معيشتنا ‪C‬‬

‫‪��.‬ذاه وا���اه واربطا ‪E1 and V2‬‬ ‫‪.‬وألقياه ‪E1, G1, V2‬‬ ‫‪.‬وأوثقا ‪E1, G1, V2‬‬ ‫‪.‬با���اس ‪Q‬‬

‫‪.‬وثيق ‪C and P omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

190

IN SEARCH OF THE TRUE RELIGION

They rushed upon him and did just that. They beat and humiliated him and threw him into that dark, chasmic prison, and he was—in their eyes—defeated. When those acts were done, that king revealed himself, his authority, and his power and cast off the cloak of the servant, appearing in his kingly form. His voice thundered in an uproar that shook the entire region such that the very foundations of the prison were shaken, the locks were unfastened, and the doors were removed. The soldiers heard, and the troops flocked to their king and master. The king ordered that the wicked rebel be brought to him, so he was brought forcibly, shaking in fear.

‫‪191‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فأ��عوا ‪ 1‬إليه بفعل ذل� وأوص��ا ‪ 2‬إليه ال��ب وا��وان وألقوه ‪� 3‬ي ذل�‬

‫السجن ا��ظ�� ا��هوى وك�ن ‪�� 4‬سب ظ��م ‪ 5‬مقهورا ً‪.‬‬

‫و��ّا ��ت هذه ا��فعال ‪ 6‬أظهر ذل� ا��ل� ذاته وسلطانه ‪ 7‬ومقدرته ور�ى عنه‬ ‫��بال العبد ‪ 8‬وظهر ��ك� مل��� فأر�د صوتا ً وأ��ى �� ّة ‪���� 9‬لت أقطار‬

‫ذل� الصقع ك�� م��ا واه��ت ‪ 10‬أساسات السجن ��يعها وتفككت ا��قفال‬

‫و��ّلعت ا��بواب من ذا��ا و��امعت ا��جناد وتقاطرت‬

‫‪11‬‬

‫مل��هم وسيدهم‪ .‬فأ�� ا��ل� �إحضار ذل� ال���� ا��ارق‬

‫وهو ��تعد من ا��وف‪.‬‬

‫‪13‬‬

‫القوات‬

‫‪12‬‬

‫إ�ى‬

‫���� ك�رها ً‬

‫‪.‬فأ���ا ‪E1 and V2‬‬

‫‪.‬وأوص�� ‪E1 and V2‬‬ ‫‪.‬وألقياه ‪E1 and V2‬‬

‫‪.‬ا��ظ�� ا��هوى وك�ن ‪P and G1 omit‬‬ ‫‪��.‬صور ‪S1 adds‬‬

‫‪.‬حينئذ ‪V and E1 add‬‬

‫‪.‬وك� ���ل مل��� ‪Q adds‬‬

‫‪.‬ور�ى عنه ��بال العبد ‪C, P, G1 omit‬‬ ‫‪.‬ح�ى ‪; Q‬وأ��ى �� ّة ‪P and G1 omit‬‬ ‫‪.‬وا��زت ‪Q‬‬

‫‪.‬وح��ت ‪��; Q‬ا��ت ‪G1‬‬ ‫‪.‬النواب والقواد ‪Q‬‬

‫‪.‬ا��ارد ‪; C, P, G1‬ا��ارد ‪S1 adds‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

192

IN SEARCH OF THE TRUE RELIGION

When he stood before the king, he said to him, ‘Wicked, rebellious servant, why have you overlooked your transgressions and unfairness against these people imprisoned by you?’ The wicked man responded in a cowed tone, shaking in fear, ‘I did not force them or coerce them to enter or to be enticed by [my garden]. Rather, they chose and were pleased with what I had [to offer].’ The king said to him, ‘Let us suppose you deceived them with your cunning, and they were simply pleased with what you had to offer. Still, what justification and what excuse could you offer me for your injustice and your treachery against me? Did I ask to enter your garden? Did you see me enjoying your goods? Did I behave in any way that concerns you?’ He remained silent and was unable to offer a response. Then the king said to him, ‘I will not judge you other than the way you judged me: your injustice will be returned upon your head, your cruelty will be reciprocated upon you, and you will be placed in this pit forever, bound eternally with these robes.’

‫‪193‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و��ّا وقف ب�ن ��ي ا��ل� قال �� ‪ 1:‬أ�ّ�ا العبد ‪ 2‬ال���� ا��ارق ‪ 3‬ما بال� أ��فت‬ ‫�ي تعدّيك وجورك ��� هؤ��ء الناس ا���بوس�ن عندك‪ .‬فأ�اب ال���� بنغمة‬

‫منخفضة من ا��وف ��تعداً‪ :‬إ� ّ�ي �� أ��ههم و�� أغص��م با��خول إ�ى‬ ‫عندي وا��يل ��وي‪ .‬بل هم اختاروا ورضوا ��ا‬

‫عندي‪.‬‬

‫قال �� ا��ل�‪ :‬فإن ك�ن هؤ��ء �دع��م ����ك فرضوا ��ا عندك‪ ،‬فأنا‪ ،‬أي ّة حج ّة‬

‫���ه ‪ 4‬ل� ���ّ وأي �ذر تبديه عن ظ��ك �ي وتعدّيك �� َ�ّ؟ فهل سألتك �ي‬ ‫ا��خول عندك؟ أو رأيت�ي متنعما ً �����اتك؟ وهل ت��فتُ فيما ��صّ ك؟‬ ‫فلبث ‪ 5‬صامتا ً �� ��كنه أن ��دّ جوابا ً �� قال �� ا��ل�‪ :‬انا �� أ��� �ليك إ�ّ�‬

‫ن ‪ 7‬ظ��ك يعود إ�ى رأسك ‪ 8‬وجورك ��جع إليك وتكون‬ ‫��ا ���ت �� َ�ّ‪ّ َ �� 6 .‬‬

‫�ي هذه ا��او ية دا��ا ً مؤ��ا ً مغ���� ً بتل� ا��باطات‪.‬‬

‫‪ّ��.‬ا ح�� ��يه قال ا��ل� ‪ with‬و��ّا وقف ب�ن ��ي ا��ل� قال �� ‪P and G1 replace‬‬ ‫‪.‬العدو ‪S1‬‬

‫‪.‬ا��ارق ‪S1 omits‬‬ ‫‪��.‬تج ‪G1‬‬

‫‪.‬فأطرق ‪P and G1‬‬

‫‪.‬به ��� ظ��ا ً ‪S1, C, P‬‬ ‫‪.‬فا��ن ‪Q‬‬

‫‪�.‬ليك ‪S1, P, L‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

194

IN SEARCH OF THE TRUE RELIGION

And with these words, the wishes of the king were granted regarding that rebel. The king ordered the complete and total destruction of that prison and the release of [its prisoners]. The king returned to his palace victoriously and triumphantly. It has now been demonstrated clearly and coherently that justice and fairness can curb the use of power.” [Part 16: The Justice of Christ and His Victory]

The Muslim said, “You are right, monk, and the king also tricked his enemy.” The monk said, “Yes, but a trick for a trick in this case was just. Likewise, [imagine] you find a person who mixed a deadly drink and offered it intentionally to someone he wanted to kill, whether a king or a commoner. However, the person to whom he had offered [the drink] knew of the deadly poison in it. Therefore, he ordered the person who offered him the drink to drink it first, so he drank that which he had mixed and died an instantaneous death.

‫‪TEXT AND TRANSLATION‬‬

‫‪195‬‬

‫ومع ك��م ا��ل� حصل القول �ي ذل� ا��ارد فع�� ً وأ�� ا��ل� ‪�� 1‬راب ذل�‬

‫السجن ‪ 2‬و�إط��ق من فيه وأن �ُ�رس درسا ً ك�ي ّا ً و�اد ا��ل� إ�ى ق��ه‬ ‫قاهرا ً ظافرا ً‪ 3.‬فقد استبان ا��ن بيانا ً وا��ا ً أن العدل وا��نصاف يوقفان القوة‬

‫عن أفعا��ا‬

‫‪4.‬‬

‫] ‪� - ١٦‬دل ا��سيح و�لبته [‬

‫قال ا��س��‪ :‬صدقتَ يا راهب بل ‪ 5‬وقد �ادع خصمه‪.‬‬

‫قال ا��اهب‪ :‬نعم ول�كن ‪� 6‬ديعة ��ديعة ��سب وجها ً من العدل‪ .‬و��ل�‬

‫‪7‬‬

‫��د �ي الناس من ��ج ك�سا ً قات�� ً وق َ ّدمه إ�ى من أراد قت�� ‪� 8‬امدا ً‪ 9‬من‬

‫�‬ ‫م��ك الناس أم من عوا�ّ�م فعرف من ق َ ّدم �� الك�س ��ا فيه من ال� ّ‬ ‫القاتل فأ�� ��ن ق َ ّدمه أن ���به أو�� ً ف��به‬

‫�اصبا ً‪.‬‬

‫‪11‬‬

‫‪10‬‬

‫ا��ي ���ه ومات موتا ً‬

‫‪P, E1, G1, V2 omit.‬‬

‫‪.‬السجن والبستان ‪; C, P, G1‬البستان ‪S1‬‬ ‫‪P and G1 omit.‬‬

‫‪.‬إ�ى العدل وا��نصاف والقوة ال�ي �� ��رك و�� تقا�� ‪G1‬‬ ‫‪.‬إ�ّ� أن ّه ‪S1, P, G1‬‬

‫‪.‬قد يو�د ‪P, V, G1, V2 add‬‬ ‫‪.‬وذل� أنك ‪Q‬‬

‫‪.‬ققت�� ‪; G1 adds‬قب�� ‪C and P add‬‬ ‫‪.‬إن شئت ‪P adds‬‬

‫‪.‬ذل� ما ‪; P adds‬ذل� ‪V adds‬‬ ‫‪�.‬ليظا ً ‪Q‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

196

IN SEARCH OF THE TRUE RELIGION

Tell me, Muslim, who is the oppressor and who is the oppressed of the two?” The Muslim said, “The one [who was given the drink] is not the oppressor, nor is he who offered the poison oppressed.” The monk said, “On the contrary, justice demands that judgement be placed upon he who initiates evil.” The Muslim said, “You have spoken truthfully, monk.” The monk said, “Therefore, it was necessary for the Word of God to incarnate and for Christ to appear and endure the miseries that you have described.” The Muslim said, “Yes, according to what is right and reasonable. What you have explained about this matter is sufficient and adequate.”

‫‪TEXT AND TRANSLATION‬‬

‫‪197‬‬

‫فقل �ي يا مس�� من هو الظا�� ومن ا��ظ��م م��ما؟‬

‫� مظ��ما ً‪.‬‬ ‫قال ا��س��‪ �� :‬ذل� ظا��ا ً و�� من ق َ ّدم ال� َ ّ‬

‫‪1‬‬

‫ن الظا�� ‪ 3‬من يبتدئ‬ ‫ن العدل �ي ا���� يوجب ��� أ َ ّ‬ ‫قال ا��اهب‪ :‬إ�ّ� ‪ 2‬أ َ ّ‬

‫بال��‪.‬‬

‫قال ا��س��‪ :‬صدقتَ يا راهب‪.‬‬

‫قال ا��اهب‪ :‬فإذا من ال��ورة ك�ن ��سّد ك��ة ا��� ‪ 4‬وظهور ا��سيح وص��ه‬

‫��� تل� ا��ك�ره ال�ي وصفها؟‬

‫‪5‬‬

‫قال ا��س��‪ :‬نعم ‪ ��� 6‬ما يوجبه الصواب ‪ 7‬والقياس و�ن ما ‪�� 8‬حته ‪� 9‬ي هذا‬

‫ا��ع�ى ك�فيا ً وافيا ً‪.‬‬

‫‪10‬‬

‫� َ مظ��ما ً ‪P replaces‬‬ ‫;مظ��ما ً ‪; V2 omits‬ذا مظ��م اع�ي ا��ي قدّم ال�� ‪ with‬من قدَّم ال� ّ‬

‫‪1‬‬

‫‪P and G1 omit.‬‬

‫‪2‬‬

‫‪.‬قدم الك�س ا��ظ��م ‪Q‬‬ ‫ن الظا�� ‪V omits‬‬ ‫‪.‬أ َ ّ‬

‫‪.‬ورو�ه ‪P, V, E1, G1, V2 add‬‬ ‫‪.‬وصف��ا ‪S1, P, E1, G1, V2‬‬ ‫‪G1 and V2 omit.‬‬ ‫‪.‬الصواب ‪BA adds‬‬

‫‪.‬إ�ّ�ا ا��ي ‪ with‬و�ن ما ‪P and Q replace‬‬ ‫‪.‬يو�د ‪P and V add‬‬

‫‪.‬ا��ط��ب ك�فيا ً ‪; P, V, E1, G1, V2‬وافيا ً ‪S1, S2, C omit‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

198

IN SEARCH OF THE TRUE RELIGION

The emir said, “Monk, my heart has been preoccupied with understanding the meanings of these words and their explanations, and we have understood some of them; therefore, I ask you to clarify the rest of them, for I see—at least according to my limited comprehension—that each one of them contains a specific meaning.” The monk said, “May God strengthen the emir. Know that the great king is God Almighty, and the rebellious servant is Satan, may God shame him. His exile and banishment from the king and his city [represent] the fall of the devil from heaven and its kingdom. As for the path [beside the garden], it represents the crossroads which humanity must cross in this world. The garden [represents] this world and its delights, pleasures, excitements, and all that is associated with it. The gardener is the devil, may God shame him, because Satan deceives people with the delights of this world, with its bliss and its pleasure, in order to deprive them of their reward

‫‪199‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��م��‪ :‬يا راهب قد تع� ّ� قل�ي بفهم معا�ي هذه ا��لفاظ وتلخي��ا وقد‬

‫وصل إلينا و��ى فهمنا بع��ا فأسأل� أن توقفنا ��� البا�ي م��ا ‪ 1‬فإ� ّ�ي أرى‬ ‫� لفظة ف��ا ��وي ‪ 2‬مع�ى ً ��� ّ�ا‪.‬‬ ‫��� ما ��ح لو��ي م��ا أن ك َ ّ‬

‫ن ذل� ا��ل� العظ�� هو ا��� تعا�ى‪ .‬والعبد‬ ‫أع� ا��� ا��م��‪ .‬ا��� أ َ ّ‬ ‫قال ا��اهب‪ّ َ :‬‬ ‫العا�� هو الشيطان ‪�� 3‬اه ا���‪ .‬ونفيه و�بعاده عن ا��ل� ومدينته فهو سقوط‬

‫إبليس من السماوات ومل��ها‪ .‬وأمّا الطر يق فيش�� ��ا إ�ى عبور الناس �ي‬

‫‪4‬‬

‫هذه ا��نيا وا��خول إل��ا ‪ 5.‬والبستان فهو هذه ا��نيا ‪ 6‬وما ف��ا من ‪ 7‬ا��فر�ات‬ ‫وال��ات وا��طربات وما ينسب إل��ا‪ 8 .‬والبستا�ي ‪ 9‬فهو إبليس ��اه ا���‬

‫ن الشيطان ��ادع الناس ��فر�ات‬ ‫�� َ ّ‬ ‫ثوا��م‬

‫‪11‬‬

‫‪10‬‬

‫هذه ا��نيا ونعيمها و��ّ��ا ليعد��م‬

‫‪.‬فأسأل� أن توقف�ي ��� بع��ا ‪; E1‬م��ا فإ� ّ�ي أرى ��� ما ��ح لو��ي م��ا ‪S1 omits‬‬ ‫‪��.‬وي ‪��; C omits‬ري ‪S2‬‬ ‫‪.‬إبليس ‪C and P add‬‬ ‫‪.‬إ�ى ‪S1, S2, V‬‬

‫‪.‬وا��خول إل��ا ‪C and P omit‬‬ ‫‪.‬ونعيمها و��ا��ا ‪Q adds‬‬

‫‪.‬وا��خول إل��ا والبستان فهو هذه ا��نيا وما ف��ا ‪S1 omits‬‬ ‫‪.‬وما يناس��ا ‪G1‬‬

‫‪.‬وا��ي �ي البستان ‪; C, P, G1‬والبستان ‪S2‬‬ ‫‪.‬وما �ي البستان فهو فع�� ‪Q adds‬‬

‫‪.‬مؤ��ن ��� مفر�ات ‪�� with‬ادع الناس ��فر�ات ‪S1 replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

200

IN SEARCH OF THE TRUE RELIGION

and favor with God, their Lord, by encouraging them to indulge [in this world’s gratifying things]. Because the Gospel and our law command us and forbid us from loving the world and the things of this world, and because the more worldly pleasure and bliss that a person attains and indulges in, the less happiness that God will grant him in the life to come; the more misery that a person endures in this fleeting world, the more he will be favored and comforted in the hereafter. As for the person crossing the path [through the garden], the king cloaked in the clothes of a servant, that is Christ the Lord, the Great King. The cloak and garment are the body of our nature that he wore, i.e., the nature of Adam. He veiled himself and covered the divinity with humanity.

‫‪201‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ن إ��يلنا و�� يعتنا‬ ‫وا��ظوة ‪ 1‬عند ا��� ر �ّ�م با����اف �ي استعما��ا �� َ ّ‬

‫يأ��اننا و���ياننا ‪ 2‬أ�ّ� ��ب ‪ 3‬العا�� وما �ي العا�� ‪ 4‬وأنه بقدر ما ينال ا����ان‬

‫و��تعمل من م��ذ هذه ا��نيا ونعيمها ‪ 5‬ينقص ��وره ���� ا��� ‪� 6‬ي ا��ياة‬

‫العتيد ‪ 7‬كو��ا‪ .‬وبقدر ما يصا�� من الشقا �ي هذا العا�� الفا�ي بقدر ذل�‬

‫وأعظم ��ظى بالعز ‪ 8‬والنياح �ي �ا�� البقاء‪ .‬وأما �ا�� الطر يق أع�ي ا��ل�‬

‫ا��ت��بل َ‬ ‫زيّ العبيد فهو السي ّد ا��سيح ا��ل� العظ��‪ .‬وال��بال والثوب فهما‬ ‫ا��سد ا��ي لبسه من طبيعتنا أي طبيعة آدم واحتجب به وس�� ال��هوت‬

‫بالناسوت‪.‬‬

‫نَ �� السلطان ��� مفر�ات ‪; P and G1‬ا��ضور ‪S2‬‬ ‫والبستا�ي فهو فعل إبليس ��اه ا��� تعا�ى �� ّ‬

‫‪1‬‬

‫‪.‬تأ��نا و���ينا ‪; V‬تأ��نا ه��ا ‪ with‬يأ��اننا و���ياننا ‪; P and G1 replace‬و���ياننا ‪C omits‬‬

‫‪2‬‬

‫‪.‬هذه ا��نيا ونعيمها و��ّ��ا ��ادع الناس ��ا ليعد��م من ثوا��م وا��ظوة‬ ‫‪�� ��.‬ب ّوا ‪ with‬أ�ّ� ��ب ‪P replaces‬‬ ‫‪.‬وما �ي العا�� ‪S2 and E1 omit‬‬ ‫‪.‬بقدر ذل� ‪P, V, G1 add‬‬

‫‪.‬من ا��� ‪ ����; P, V, G1‬ا��� ‪S2 omits‬‬ ‫‪.‬ا����ية ‪S1‬‬

‫‪.‬بالعزاء ‪S1, P, E1, G1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

202

IN SEARCH OF THE TRUE RELIGION

As for his words to the rebel ‘I have no words for you, and I have no place among you,’ they mean that Christ the Lord did not partake of any of the enjoyment of this world or any of its pleasures, delights, excitements, or enticements. We can find evidence of this in the Gospel, where it is written that a person approached Jesus and said to him, ‘Allow me, Lord, to follow you.’ He answered him, ‘Foxes have holes, and birds of the sky have nests, but the Son of Man does not have a place to lay his head.’ 1 He also said, ‘The ruler of this world is coming, and he has no claim on me.’ 2 By ruler of this world, he meant Iblīs (the devil), may God shame him. As for those men to whom the rebel whispered, ‘This man is harmful to me and to you,’ they are

1 2

Matthew 8:19–20; Luke 9:57–58. John 14:30.

‫‪203‬‬

‫‪TEXT AND TRANSLATION‬‬

‫� م�� ك��م و�� �ي عندك مقام فهو أن ‪ 1‬السيد‬ ‫وأمّا قو�� ��ل� ا��ارد مال َ َ‬

‫ا��سيح �� يق�نَ شيئا ً‪ 2‬من متاع هذه ا��نيا و�� شيئا ً من م��اﺗﻬا ‪ 3‬و�� من‬

‫أفراحها و�� من مطربا��ا و�� من �ك���ا‪ 4.‬وبيان ذل� ما ��ده �ي ا����يل‬ ‫مسطرا ً وذل� أن أ�د الناس دنا من ��وع ‪ 5‬وقال �� آذن �ي يا رب أن‬

‫أتبعك‪ .‬فأ�ابه وقال �� إن الثعالب ��ا أوك�ر ‪ 6‬وطيور السماء أعشاش ‪ 7‬وا�ن‬

‫الب�� فليس �� موضع ��ند إليه رأسه‪ .‬وقال أيضا ً سيجي رئيس هذا العا��‬

‫و�� ��د �� � َيّ شيئا ً يع�ي ��ئيس هذا العا�� إبليس ��اه ا��� ‪ 8.‬وأمّا أولئك‬ ‫ا���ال ا���ن وسوس ��م ا��ارد وقال هذا ا����ان ي��ّ �ي وب�� فهم‬

‫‪��.‬ن ‪ with‬فهو أن ‪P, E1, G1 replace‬‬ ‫‪G1 omits.‬‬

‫‪.‬م��ذها ‪P and G1‬‬

‫‪; C and P‬وا��شياء ‪��; S2 adds‬ء البتة ‪; S1 and G1 add‬حطا��ا ‪S1, S2, E1, G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪.‬و�� شيئا ً ‪; V adds‬و�� اقت�ى من حطا��ا و�� ��ء البتة ‪ with‬و�� من �ك���ا ‪replace‬‬ ‫‪.‬ا��سيح ‪S1 and S2 add‬‬ ‫‪.‬أحجار ‪BA‬‬

‫‪.‬وأما ‪; Q adds‬أوك�ر ‪; G1‬أحجار ‪S2 and E1‬‬

‫وقال أيضا ً سيجي رئيس هذا العا�� و�� ��د �� � َّي شيئا ً يع�ي ��ئيس هذا العا�� ‪P and G1 omit‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪.‬إبليس ��اه ا���‬

204

IN SEARCH OF THE TRUE RELIGION

Herod, Pilate, and the Jews who sentenced our Lord Jesus Christ to be crucified. As for the pit, it represents the place of punishment in which the perpetrators of the forbidden and the doers of sin and evil are gathered.” The emir said, “Today we have been fortunate enough [to hear] an informed intellectual and a wise scholar.” Abū Salāma said, “Monk, are you the metropolitan of the Christians?” The monk said, “No.” The Muslim said, “Are you a bishop or a priest?” The monk said, “I am neither a metropolitan, nor a bishop, nor a priest, nor a monk.” The Muslim said, “Why do you say, ‘Nor a monk?”’ The monk said, “A monk is one who fears God and does what pleases him.”

‫‪TEXT AND TRANSLATION‬‬

‫‪205‬‬

‫ه��ودس وبي��طس وال��ود ‪ 1‬ا��ي ‪ 2‬أوجبوا ا���� ��� سيدنا ��وع ‪ 3‬ا��سيح‬ ‫بالصلب‪ .‬وأمّا تل� ا��او ية فيش�� ��ا إ�ى موضع العقاب ا��ي �ُ�� َ� فيه‬ ‫��تكبو ‪ 4‬ا���ارم و�ام�� السي ّئات وا��آ��‬ ‫� خب�� وأديب �ك��‪.‬‬ ‫قال ا��م��‪ :‬لقد سعدنا اليوم بعا� ِ ٍ‬ ‫‪5.‬‬

‫قال أبو س��مة‪ :‬يا راهب‪ ،‬هل أنت مطران النصارى؟‬

‫قال ا��اهب‪.�� :‬‬

‫قال ا��س�� ‪ 6:‬فهل أنت أسقف أم قسيس؟‬

‫قال ا��اهب‪ :‬ليس أنا مطران و�� أسقف و�� قسيس و�� راهب‬

‫قال ا��س��‪ :‬كيف تقول و�� راهب؟‬

‫ن ا��اهب من ��هب ا��� ‪ 8‬و يعمل‬ ‫قال ا��اهب‪ :‬إ َ ّ‬

‫‪7.‬‬

‫��ضاته‪.‬‬

‫‪.‬وأ�داد ال��ود ‪; E1‬وأجناد ال��ود ‪; V‬وأحبار ال��ود ‪; C, P, G1‬وأجناد ال��ود ا������ن ‪S2‬‬ ‫‪.‬ا���ن ‪P, V, E1, G1‬‬

‫‪��.‬وع ‪; E1 omits‬سيدنا ��وع ‪S1, C, G1 omit‬‬ ‫‪.‬ا��عا�� ‪P and G1 add‬‬

‫‪; G1 adds‬ا��رفون �ي استعمال ا����ذ ‪; C and P add‬ا����فهون �ي استعمال ا����ذ ‪S1 adds‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

‫‪.‬ا����فون �ي ا��ال ا����ذ‬ ‫‪.‬أبو س��مة ‪G1‬‬

‫‪.‬لست أسفقا ً و�� قسيسا ً و�� راهبا ً ‪Q‬‬

‫�ي �مائه وخضع ل�ك��ائه وذ�� و�ده ووعيده ‪�; C and P add‬القه ‪S1, S2, V, E1 add‬‬

‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪�.‬ي �مائه وخضع ل�ك��ائه وذ�� و�ده ووعيده ‪; G1 adds‬وأ�ده ��د��ه‬

206

IN SEARCH OF THE TRUE RELIGION

Abū Ẓāhir said, “Abū Salāma, this is a trait of the Christians. They are not arrogant, just as the prophet said about them in the Qurʾān.” The monk said, “The testimonies about us from your prophet and your book that validate our religion and our Gospel are many, which you should believe first and foremost if you are a Muslim.” [Part 17: Veneration of the Cross]

The Muslim said, “I believe my book and my prophet and what was revealed to him, but we disagree with your [beliefs] that are not befitting of worshippers.” The monk said, “And what are those [beliefs]?” The Muslim said, “Your worship of and prostration to the cross when it is wood, [a material that is] neither harmful nor beneficial.” The monk said, “Do you think we worship the cross?” The Muslim said, “Yes.” The monk said, “Your assumption has failed you and your imagination has let you down. We seek refuge in God from worshiping anything other than God, his Word, and his Spirit, the One Essence. If we worshipped the cross, we would not have made it from a variety of materials and in different forms.

‫‪207‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال أبو ظاهر‪ :‬يا أبا س��مة‪ ،‬هذا من دأب ‪ 1‬النصارى فإ�ّ�م �� ��تك��ون‬

‫حسبما ���� الن�يّ ع��م �ي القرآن‪.‬‬

‫ن ال��ادات لنا من نبي ّك و��ابك كث��ة ‪��� 2‬قيق ديننا و���يلنا‬ ‫قال ا��اهب‪ :‬إ َ ّ‬

‫مم ّا ��و�ى بك بتصديقه إن كنتَ مس��ا ً‪.‬‬

‫] ‪ - ١٧‬إ��ام الصليب [‬

‫قال ا��س��‪ :‬أنا مصدّق ��ا�ي و�� َ ّي ‪�� 3‬ا ُأ�� ِل �ليه ‪ 4‬و��ّ�ا نن�� �لي�� ما �� يليق‬

‫بالعا���ن‪.‬‬

‫قال ا��اهب‪ :‬وما ذل�؟‬

‫قال ا��س��‪ :‬عبادت�� و��ود�� للصليب وهو خشبة ‪ �� 5‬ت��ّ و�� تنفع‪.‬‬

‫قال ا��اهب‪ :‬أتظنّ بنا أنا ��ن نعبد الصليب‪.‬‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫قال ا��اهب‪ :‬قد �اب ظن ّك وسقط و��ك وأعوذ با��� أن نعبد ��� ا���‬

‫وك��ته ورو�ه ا��وهر الوا�د‪ .‬ف�� أ� ّا نعبد الصليب ‪�� 6‬ا صنعناه من موادّ‬ ‫ش� ّى ‪ 7‬وأجسام ��تلفة‪.‬‬

‫‪���.‬ة ‪�; C, P, V, E1, G1‬مة ‪���; S2‬ات ‪S1‬‬ ‫‪.‬و��ابك كث��ة ‪S1 omits‬‬ ‫‪.‬ودي�ي ‪Q‬‬

‫‪.‬ا��� ��� و���د ‪Q‬‬

‫‪.‬من ا��شب ‪P, V, E1‬‬

‫‪P, V, E1, G1 omit.‬‬ ‫‪G1 omits.‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

208

IN SEARCH OF THE TRUE RELIGION

If we only worshipped the cross in its wooden form as you suppose, we would not have worshiped it in the other forms, for you have seen that we make [crosses] out of countless materials and in innumerable forms. If you had a mind with sound sense and understanding, you would have recognized that clear evidence has been demonstrated to you that we do not honor the material in which the cross is made. Rather, we honor what it designates and represents.” The Muslim said, “It appears clear to us that you have spoken the truth on this matter; however, why do you honor what it signifies, symbolizes, and represents?” The monk said, “First, because it is the sign of the Christians that distinguishes them from nonbelievers. Second, because we use it as a protective guard and a powerful sign against

‫‪TEXT AND TRANSLATION‬‬

‫‪209‬‬

‫ف�� أ� ّا �� ���د للصليب إ�ّ� �ي مادة من خشب حسب ظن ّك ��ا ��دنا �� �ي‬

‫أ��ى ‪�� 1‬ن ّك ��انا نصنعه من مواد ‪ 2‬وأجسام �� تُق َ ّدر ‪ 3‬و�� ���� ‪ 4.‬فإن‬

‫لب وقياس وفهم صائب استبان ل� بيانا ً وا��ا ً أنّنا �� ن�� ّم مادة‬ ‫كنتَ ذا ّ‬ ‫الصليب ا��وجودة فيه و��ّ�ا ن�� ّم ا���� والشك� ‪ 5‬وا��ثال‬

‫‪6.‬‬

‫قال ا��س��‪ :‬قد استبان لنا من قول� �ي هذا الو�ه صدقا ً‪�� .‬ا مع�ى إ��ام��‬

‫للر�� وا��ثال؟‬

‫‪7‬‬

‫‪8‬‬

‫ن �دّة ��ن ّه أو�� ً‪��� 9‬مة الن��ا�ي ال�ي ���� ّ� ��ا عن ���‬ ‫قال ا��اهب‪َ �َ� :‬عا ٍ‬

‫ا��ؤمن ‪ 10‬والثا�ي ��نّنا ‪�� 11‬تعم�� ��زا ً واقيا ً‪ 12‬و���مة �البة ���‬

‫‪.‬من ا��واد ‪Q‬‬

‫‪��.‬ن ّك ��انا نصنعه من مواد وأجسام ‪; G1 omits‬أ�� ‪P and V add‬‬ ‫‪.‬تع ّد ‪P and G1‬‬

‫;��ن ّك ��انا نصنعه من مواد وأجسام �� تُق َ ّدر و�� ���� ‪; E1 omits‬و���د �� ف��ا ‪S1 adds‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪.‬و���د �� ف��ا ‪Q adds‬‬

‫‪.‬والشك� ‪C and P omit‬‬ ‫‪.‬وا��ثال ‪S1 omits‬‬ ‫‪.‬قول� وا����ام ‪Q‬‬

‫‪.‬للتمثال ‪; E1‬للر�� وا��ثال ‪S2 omits‬‬ ‫‪.‬شارة الصليب ‪S1 adds‬‬

‫‪.‬ال�ي ���� ّ� ��ا عن ��� ا��ؤمن ‪; C and G1 omit‬فهي ���مة تفرق ب�ن النصاري وا��مم ‪S1‬‬ ‫‪.‬والثا�ي ��نّنا ‪; Q omits‬ال�ي ���� ّ� ��ا عن ��� ا��ؤمن والثا�ي ‪; P omits‬أنّنا ‪P and V‬‬ ‫‪.‬وافيا ً ‪; P, E1, G1‬وثيقا ً ‪S1‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

210

IN SEARCH OF THE TRUE RELIGION

evil spirits and antagonistic powers. Third, because upon it Christ sacrificed himself for us as an acceptable sacrifice through which the mercy, power, and wisdom of our God was revealed, which he used to save the world from the hand of the devil, his soldiers, and his authority over people, which he gained through lies and deception. Fourth, because it reminds us of God’s benevolence and grace towards us. We found a divine action in the Old Testament in which the sign [of the cross was made]: The sea was parted [when Moses held] his staff vertically; then it was closed [when Moses held his staff] horizontally. When Moses and his people were camping in the wilderness, snakes pursued them and attacked them with deadly bites. Then the Lord told Moses, ‘Make yourself a copper snake and raise it on a high spear. Anyone among the people who looks upon it will not die from a snake bite or strike. After that, Moses made the snake and placed it vertically on a long spear, but it did not help the people. Then God said to Moses, ‘Place the snake horizontally.’

‫‪TEXT AND TRANSLATION‬‬

‫‪211‬‬

‫ا��رواح ا��بيثة والقوات الضدي ّة والثالث ‪�� 1‬ن �ليه ‪ 2‬قدّم ا��سيح عنا ذاته‬

‫��ي ّة مقبو�� وِبه ِ أيضا ً ظهر تعطف إ��نا واقتداره و���ته ال�ي استعملها �ي‬ ‫���ص �ا��ه من �� إبليس وجنوده والسلطان �ل��م ‪�ِ ��� 3‬ه ِ و�ديعته‪.‬‬

‫وا��ابع ��ننا به ‪ ���� 4‬إحسان ا��� إلينا ونعمته �لينا وقد و�دنا �ي القد��ة‬

‫‪5‬‬

‫فع�� ً إ��يا ً ر�ما ً �� ‪ 6‬من شقّ البحر بالعصا طو�� ً �� ‪ 7‬بعود��ا �ليه ع�ضا ً و��ا‬

‫ك�ن مو�� وشعبه �ي ال�� ّي ّة معس��ا ً ��جت �ل��م حي ّات ت��غ الشعب ���ا ً‬

‫مميتا ً‪ 8‬فقال ا��� ��و��‪ :‬اصنع ل� حية من ��اس وارفعها ��� ر�ح �ال فإن‬ ‫ك� من نظر إل��ا من الشعب ما ��وت من ��ش ا��ي ّات و��غها‪ .‬فصنع‬

‫مو�� ا��ية ووضعها ��� ر�ح طو يل ‪�� 9‬ا أغنت الشعب شيئا ً‪ .‬فقال ا���‬ ‫��و�� ضع ا��ي ّة ع�ضا ً‪.‬‬

‫ن ا��سيح قدم ‪S1 adds‬‬ ‫‪.‬وا��صل ‪; G1‬إشارة الصليب ��ل ��� أ ّ‬

‫‪.‬فبه ‪; E1‬وا��صل أن فيه ‪ with‬والثالث ��ن �ليه ‪P and G1 replace‬‬

‫‪�; G1‬ل��م ‪; S2 and E1 omit‬ا��تسلط �لينا ‪ with‬وجنوده والسلطان �ل��م ‪S1 replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪.‬ا���ال ا��سلط �ل��م ‪; Q‬ا��سلط �ل��م‬

‫‪.‬أنّنا ‪�� with‬ننا به ‪P, V, E1, G1 replace‬‬ ‫‪.‬العتيقة ‪; S2, P, G1‬الناموس العتيق ‪S1‬‬

‫‪.‬ا����ية وأمثا�� ً ��ل ��� قوة الصليب من ��ل��ا ‪; Q‬ر�ما ً �� ‪P, V, E1, G1 omit‬‬ ‫‪.‬طبقه ‪P and G1 add‬‬ ‫‪���.‬ا ً مميتا ً ‪G1 omits‬‬

‫‪.‬طو ي�� ً ‪; Q‬بالطول ‪G1‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

212

IN SEARCH OF THE TRUE RELIGION

When he placed it horizontally [it became the sign of the cross and] not a single one of the people died.’ 1 If you are not persuaded by my words, and their strength does not reach you, I will bring you another example that will clearly allow you to understand.” The Muslim said, “Offer whatever you have, and give us your clear evidence.” The monk said, “There once was an honorable and noble person who naturally possessed virtue and goodness. This honorable person had a servant toward whom he showed care and concern, protecting and educating him, offering him gifts, and showing him kindness. Then that servant became arrogant and chose to behave in accordance with his own passion and will; he violated the will of his master. He befriended wicked men who masqueraded as his friends, while in reality they evilly and secretly sought his destruction, planning a wicked plot against him.

1

Numbers 21:6–9; John 3:14–15.

‫‪213‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ف�� ّا وضعها ع�ضا ً‪�� �� 1‬ت من الشعب أ�د‪ .‬فإن كنتَ �� تقنع بأقوا�ي و��‬

‫تصل إليك قو ّ��ا ‪ 2‬فأنا آتيك ��ثال يصل إ�ى فهمك ‪ 3‬وصو�� ً شافيا ً‪.‬‬ ‫هات ما عندك وزدنا بيانا ً‪.‬‬ ‫ِ‬ ‫قال ا��س��‪:‬‬

‫قال ا��اهب‪ :‬ك�ن أ�د الناس ‪ �� 4‬يفا ً م��ما ً وك�ن �� ُ الفضي�� وا��حسان‬

‫طبعا ً‪ .‬وك�ن ��ذا ال�� يف عبد وا�د ‪ 5‬قدّم العناية وا��مّة ‪� 6‬ي ر�ايته و��تيبه‬

‫‪7‬‬

‫وفو ّض إليه ���اته وك�ن مقدّما ً �ي ال���امة عنده ‪ 8.‬فبطر ‪ 9‬ذل� العبد واختار‬

‫��اته الت��ّف ��واه و�رادته و�الف إرادة مو��ه ‪ 10‬وم�� وصاحَبَ أناسا ً‬

‫أ��ارا ً متظاهر�ن بصداقته وهم ��رسون ال��ّ �ي إخفاء ‪.������ 11‬‬

‫‪.‬وصارت ���� صليب ‪BA adds‬‬ ‫‪.‬فهمها ‪Q‬‬

‫‪.‬ا��ع�ى ‪P and G1 add‬‬ ‫‪.‬وا�دا ً ‪P, V, G1 add‬‬ ‫‪.‬وا�د ‪BA omits‬‬

‫‪.‬قد بالغ �ي ا��حسان إليه ‪C, P, G1‬‬ ‫‪ ��.‬بيته ‪S1‬‬

‫وقد أ��ل ��يه ���اته مقدم ‪ with‬وفو ّض إليه ���اته وك�ن مقدّما ً �ي ال���امة عنده ‪P replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫عبد وا�د بالغ �ي ا��حسان إليه �ايته ورباه ��بية جيدة وقد ��ل �� ���اته وك�ن ‪�; Q‬ي ال���امة عنده‬

‫‪.‬مقدما ً بال���امة عنده‬

‫‪.‬فنظر ‪S2, C, V, E1‬‬ ‫‪.‬سيده ‪G1‬‬

‫‪.‬ا���� ‪; G1‬ا��فاء ‪E1‬‬

‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

214

IN SEARCH OF THE TRUE RELIGION

They had him placed in prison and bound in chains and shackles; eventually, he was sentenced to death, and he became absolutely despondent. When his master learned of what had happened to him and the judgement that was pronounced upon him, he felt mercy and compassion for the servant and chose to exchange himself as a ransom for him. He resolved in his heart to cast off his garments of honor and his clothing of prestige and esteem and dressed himself as an unexceptional, ordinary person. Then he waited for an opportunity, and when the jailers were negligent and inattentive, he entered the prison and reached its inner cells, where he found the servant in the utmost despair. The master took the clothes and chains off the servant and put them on himself, and he dressed the servant in his clothes and ordered him to leave the prison, saying, ‘Behold, I am your ransom in the flesh, I have exchanged my blood for your redemption.’ 1 The servant left the prison completely perplexed, honored by the goodness of his master, which he did not deserve.

1

1 Timothy 2:5–6; Acts: 20:28; Revelation 5:9.

‫‪215‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فد َ� ّ�وا �ليه رأيا ً خبيثا ً وأوقعوه �ي السجن ‪ 1‬وأوثقوه بالقيود وا�����ل وثاقا ً‬

‫بليغا ً‪ 2‬و�ُ�ِ� �ليه أ���ا ً‪ 3‬بقضية ا��وت‪ .‬فصار آ��ا ‪ 4‬من ذاته‪ .‬ف�� ّا ��� مو��ه‬ ‫ما �ل به وما صار إليه والقضي ّة ا���كوم ��ا �ليه ��ا��� ا����ة ��‬

‫وا��حسان إليه ‪ 5‬واختار أن يبذل ‪ 6‬ذاته فدي ًة عنه و��ل ا��أي �ي قلبه ‪ 7‬بأن‬

‫وع�ه وصار ��هو�� ً ك��د الناس فو�د‬ ‫يطرح عنه لباس ��فه وزيّ ��ره‬ ‫ّ‬ ‫فرصة من غف�� الس� ّان وجه�� به فد�ل ا��بس وحصل �ي باطنه فو�د‬ ‫العبد �ي �اية الشقا ‪ 8‬فأ�ذ السيد ثياب العبد مع قيوده ‪ 9‬ووضعها �ليه وألبس‬

‫العبد �ّلته وأ��ه با��روج من ا��بس وقال �� ها قد فديتك ��ا�ي و��لتُ‬

‫‪10‬‬

‫�ي إنقاذك د�ي‪�� .‬رج العبد من ذل� السجن مت�� ّ�ا ً �ي ذاته م��ما ً‪� 11‬ي‬ ‫إحسان مو��ه ا��ي �� يكن �� أه�� ً‪.‬‬

‫‪�.‬امدا ً ‪P and G1 add‬‬

‫‪.‬وثاقا ً بليغا ً ‪S1 and G1 omit‬‬

‫وا�����ل و���وا ‪; G1 omits; Q‬و��� �ليه ‪ with‬وثاقا ً بليغا ً و�ُ�ِ� �ليه أ���ا ً ‪P replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪�.‬ليه أ���ا ً‬

‫‪.‬مآ��ا ً ‪Q‬‬

‫‪.‬وا����ة ‪Q adds‬‬

‫‪.‬يبدل ‪S1, S2, C, P‬‬

‫‪.‬عنه فد�� �� رأيا ً ��تعم�� ‪�; Q‬ي قلبه ‪G1 omits‬‬

‫يا��ا من ‪; S2, C, P, V, E1 add‬يا��ا من ذاته فرق �� ور�ى لشدة نائبته ‪S1 and G1 add‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪.‬مآ��ا ً من ذاته فرثا ً �� ورق لشدته و��به ‪; Q adds‬ذاته فرق �� ور�ى لشدة باسه‬ ‫‪.‬ورباطه ‪; C adds‬ورباطاته ‪S1, S2, P, V, G1 add‬‬ ‫‪.‬انفذت ‪; E1‬أ��لت ‪S2, V, G1‬‬

‫‪.‬مف��ا ً ‪; C, P, V‬مفت��ا ً ‪S2, E1, G1‬‬

‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

216

IN SEARCH OF THE TRUE RELIGION

The master submitted to the sentence of the servant, and he was condemned to crucifixion and death. When the execution was about to be completed, the servant came to his master in order to attend his judgement and death and said, ‘Lord, how can I repay the benevolence [you have shown] your servant and the grace [you have placed] upon me?’ The master said to him, ‘Always remember the benevolence and compassion [I showed] you, bear the sign and symbol of my death, and proclaim what I have done for you to the entire world.’ Was it necessary for that servant to fulfill the commands of his master or not?” The Muslim said, “Yes, he should strive to do this with all his effort and strength for the rest of his life.” The monk said, “Has the power of this [story’s] meaning reached you, and have you understood what we have offered in this parable?” The Muslim said, “We have understood some of it; therefore, could you explain and clarify the rest.” The monk said, “The honorable man is Christ, who is the Word of God and his Spirit, and the servant is me, and those like me, [who share] in the nature of the children of Adam because we have departed from the command of God and succumbed to our desire to worship idols. As for the wicked people, they are demons who deceive and seduce us with a life of comfort and the allure of pleasure. As for the prison and the death sentence, they [represent] this world and the arrival in hell after. As for the affection of the master toward the servant, they represent God’s mercy and his goodness upon his creation.

‫‪217‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و��ّ�� السي ّد قضي ّة العبد ����� �ليه بصلبه وموته‪ .‬و��ا ��ت القضية ح��‬

‫العبد عند مو��ه ليح�� ‪ 1‬قضيته ‪ 2‬وموته وقال‪ :‬يا سي ّدي أي ّة ��ازاة أمل��ها‬ ‫عن إحسانك إ�ى عبدك و�نعامك إ� َيّ ‪ 3.‬قال �� السي ّد‪ :‬إن ���� ��� ا��ا��‬

‫‪4‬‬

‫إحسا�ي إليك و�شفا�ي �ليك و���ل ���مة مو�ي ور�� وفا�ي وتنادي �ي‬

‫العا�� ك� ّ� بصني�� بك‪ .‬فهل وجب ��� ذل� العبد أن يصنع ‪�� 5‬سوم مو��ه‬

‫أم ��؟‬

‫قال ا��س��‪ :‬نعم ويبالغ �ي ذل� ��هده وطاقته مدّة حياته‪.‬‬

‫قال ا��اهب‪ :‬هل وصل إليك قو ّة ا��ع�ى وفهم ما أتينا به �ي هذا ا��ثل؟‬

‫‪6‬‬

‫ن ك�ن قد فهمنا بعضه فأنت أو�ى بتلخيص البا�ي و�يضا�ه‪.‬‬ ‫قال ا��س��‪ :‬إ ّ‬

‫قال ا��اهب‪ :‬ا����ان ال�� يف هو ا��سيح ا��ي هو ك��ة ا��� ورو�ه‪ .‬والعبد‬

‫فهو أنا ومن ك�ن نظ��ي �ي الطبيعة من أو��د آدم ��� ّا ��جنا عن أ�� ا���‬

‫��وانا وعبدنا ا��وثان باتّباعنا هوانا‪ 7 .‬وأمّا الناس ا����ار فهم الشياط�ن ا���ن‬

‫��ادعوننا ‪ 8‬بالعيشة ا��خي ّة واستعمال ال��ات‪ .‬وأمّا ا��بس وقضية ا��وت فهو‬

‫هذه ا��نيا وا��صول �ي جه�� بعدها‪ .‬وأمّا تعطف السيد ��� العبد فهو إشارة‬ ‫إ�ى ر��ة ا��� وجوده ��� عباده‪.‬‬

‫‪.‬لينظر ‪; Q‬لين�� ‪P‬‬

‫‪.‬وصلبه ‪C, P, G1 add‬‬

‫‪; V omits.‬إ�ى عبدك و�نعامك إ� ّي َ ‪P and G1 omit‬‬ ‫‪.‬قال �� السيد تكون ��� ا��وام ���� ‪Q‬‬ ‫‪.‬يقبل ‪P and Q‬‬

‫‪.‬فهل فهم�� قوة ا��ع�ى ��ذا ا��ثل ‪Q‬‬ ‫‪.‬و�رادتنا ‪Q adds‬‬

‫‪.‬و يغرونا ‪BA adds‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

218

IN SEARCH OF THE TRUE RELIGION

The master told his servant, ‘Carry the sign of my death and the symbol of my passing, and proclaim to the entire world the munificence that I have brought to you so that whenever you see [this] sign and symbol you will remember my munificence toward you, and you will keep my decree and remember that I did this for you. This sign and symbol will give you a conquering power to overcome all of the hatred brought about by demons and mankind.’ Now, we carry this sign and symbol, i.e., the cross, and we proclaim the beneficence of the Lord toward us, saying, ‘Upon this shape and symbol, God sacrificed his beloved son, who is the Christ, the Word of God and his Spirit, as a ransom for us to save us from death and from the hand of our enemy.’ We make this sign on our chests, foreheads, and all over our bodies; we make this sign in our homes and upon the doors of our houses and residences, and upon all of our belongings; we wear it around our necks; we put it upon every hill and mountain, and in every city and village to remember the beneficence of our Lord and his mercy. It is not our intention in doing so to worship nor to prostate to the material and substance from which it was composed.

‫‪219‬‬

‫‪TEXT AND TRANSLATION‬‬

‫وقول السي ّد للعبد أن ���ل ���مة مو�ي ور�� وفا�ي وتنادي �ي العا�� ك� ّ� ��ا‬

‫ك من ا��حسان ح� ّى تكون ك� ّ�ا رأيتَ الع��مة ‪ 1‬وا���� تتذ��‬ ‫أوصلتُ إلي َ‬

‫إحسا�ي إليك وزعم ما دمت ‪ 2‬و��فظ وصي�ي و���� صني�� هذا بك‪ .‬فإن‬

‫هذه الع��مة وا���� تكون ل� قوة �البة وقاهرة ���يع ا��ك�ره الواردة من‬ ‫ا��نّ وا����‪ .‬فنحن ا��ن ���ل هذه الع��مة وا���� ‪ 3‬وننادي �إحسان‬

‫السي ّد إلينا ونقول ��� هذا الشك� وا���� ��ل ا��� ابنه وحبيبه ‪ 4.‬ا��ي هو‬

‫ا��سيح ك��ة ا��� ورو�ه فداء ‪ 5‬عنا َ‬ ‫و�ل ّصّ نا من ا��وت ومن ��ِ �دوّنا و����‬

‫هذه الع��مة ��� صدورنا ‪ 6‬و��� ج��تنا ‪ 7‬و��� ��يع جسمنا و���مه �ي بيوتنا‬

‫‪8‬‬

‫و��� أبواب دورنا ومنازلنا و��� سا�� موجوداتنا‪ .‬ونع ّلقه �ي أعناقنا‪ .‬ونضعه‬

‫� ‪ 9‬مدينة وقر ية متذ���ن إحسان السي ّد ور��ته‬ ‫� رابية وتل و��� ك ّ‬ ‫��� ك ّ‬

‫وليس قصدنا �ي ذل� عبادته ‪ 10‬و�� أن ���د ل��ادة وا��يو�ي ا��ركّب‬

‫‪.‬العا��ة ‪BA‬‬

‫‪.‬وزعم ما دمت ‪BA omits‬‬ ‫‪.‬أي الصليب ‪BA adds‬‬

‫‪.‬عنا ‪; C and P add‬فداء عنا ‪S1, S2, V, E1 add‬‬ ‫‪; V and E1 omit.‬فدية ‪C, P, G1‬‬

‫‪.‬جباهنا ‪ ���; Q‬صدورنا ‪S1, S2, C, P, V, E1, G1 omit‬‬ ‫‪.‬ووجوهنا ‪; C and G1 add‬ووجهنا ‪S1 adds‬‬ ‫‪��.‬يع جسمنا و���مه �ي بيوتنا ‪Q omits‬‬ ‫‪.‬باب ‪E1 and G1 add‬‬

‫‪.‬عبادة العود الساذج ‪Q adds‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

220

IN SEARCH OF THE TRUE RELIGION

Rather, we honor and revere the sign and symbol, and we prostrate ourselves before it when we see the name of Christ written on it, because we write on it, ‘This is Jesus Christ, the Son of God, who is the Word of God and his Spirit;’ likewise, we prostrate to statues and images of him. In our prostration, we turn our mind to the source and the origin. With that, I have sufficiently demonstrated the intention [behind our worship] of the cross.” [Section Three: An Examination of the Four Major Religions]

[Part 18: The Signs of the True Religion]

The Muslim said, “With every opportunity, we see that you honor and substantiate your religion, and that you provide testimonies and proofs through reports, stories, proverbs, and anecdotes. On every occasion, you boast that your religion is true; therefore, it is befitting of me that I boast and say that my religion is also true.” The monk said, “As for me, I have provided the proofs and testimonies to substantiate my religion from the book of my enemies and opponents, and I have clarified the truth of my religion using the testimony of my enemies. Now, provide us with what you have to substantiate your religion.”

220

IN SEARCH OF THE TRUE RELIGION

Rather, we honor and revere the sign and symbol, and we prostrate ourselves before it when we see the name of Christ written on it, because we write on it, ‘This is Jesus Christ, the Son of God, who is the Word of God and his Spirit;’ likewise, we prostrate to statues and images of him. In our prostration, we turn our mind to the source and the origin. With that, I have sufficiently demonstrated the intention [behind our worship] of the cross.” [Section Three: An Examination of the Four Major Religions]

[Part 18: The Signs of the True Religion]

The Muslim said, “With every opportunity, we see that you honor and substantiate your religion, and that you provide testimonies and proofs through reports, stories, proverbs, and anecdotes. On every occasion, you boast that your religion is true; therefore, it is befitting of me that I boast and say that my religion is also true.” The monk said, “As for me, I have provided the proofs and testimonies to substantiate my religion from the book of my enemies and opponents, and I have clarified the truth of my religion using the testimony of my enemies. Now, provide us with what you have to substantiate your religion.”

‫‪221‬‬

‫‪TEXT AND TRANSLATION‬‬

‫م��ما بل ن��م ‪ 1‬و���ف الع��مة وا���� و���د �� ُ ��ن ��ى ا�� ا��سيح �ليه‬

‫مكتوبا ً ��� ّا نكتب �ليه هذا ��وع ا��سيح ا�ن ا��� ا��ي هو ك��ة ا��� ورو�ه‬

‫نظ�� ��ودنا ��ثال ‪ 2‬ا��سيح وصورته و�� ّد ‪ 3‬العقل �ي ��ودنا إ�ى ا��صل‬

‫والعن��‪ .‬فقد أوردتُ ل� القصد ‪� 4‬ي باب الصليب ك�فيا ً‪.‬‬

‫] الفصل الثالث‪�� :‬ص ا��ديان ا��ربعة ال�ك��ى [‬ ‫] ‪�� - ١٨‬وط ا��يانة ا��قيقية [‬

‫قال ا��س��‪�� :‬اك ��� ��يع ا��حوال ���ّف دينك و��قّقه وتورد �ليه‬

‫� �ال‬ ‫��ادات و��اه�ن بأخبار و�ك�يات وأمثال وأ�مار ‪ 5‬وأنت ��� ك ّ‬

‫ن ا��قّ ��ينك و يليق �ي أنا أن أفتخر وأقول ا��ق ��ي�ي‪.‬‬ ‫تفتخر أ ّ‬

‫قال ا��اهب‪ :‬أمّا أنا فقد أوردت ال��اه�ن وال��ادات ���قيق دي�ي ‪ 6‬من‬

‫��اب ا��صوم وا��ضداد ‪ 7‬وات ّضح ا��قّ ��ي�ي ���ادة خصو�ي فأورد لنا‬ ‫ا��ن ‪ 8‬ما عندك لتحقيق دينك‪.‬‬

‫‪.‬الصليب ‪Q adds‬‬

‫‪���.‬قيق ذل� أن ّه ‪�� with‬ثال ‪P and G1 replace‬‬ ‫‪��.‬ل ‪��; P‬يل ‪C‬‬

‫‪.‬الفضل ‪P and G1‬‬

‫‪; E1 omits.‬ك�نك تن�� عبادة مسامو ا��شيد ‪S1 adds‬‬ ‫‪���.‬قيق دي�ي ‪P and G1 omit‬‬ ‫‪��.‬يننا ‪P and G1 add‬‬ ‫‪.‬أنت ‪Q‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

222

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “Heaven and earth, angels and mankind testify that my religion and my book are certain truth. God, may he be exalted, revealed it to his prophet Muḥammad, who was chosen as a light, guidance, and mercy from the Lord of the Worlds.” The monk said, “Christ the Lord said, ‘If I testify about myself, then my testimony will not be accepted, but there is another who will testify about me.’ 1 I see that you testify about yourself, and every enemy testifies about himself; therefore, his testimony is not accepted. You say that heaven and earth, angels and mankind testify about your religion. [If this is true], provide us with a testimony from the book of heaven or from the book of the earth or from the book of the angels or from the book of mankind–but you are unable to do that.” The Muslim said, “Do not boast about your religion, monk. You are not alone among those who boast about their religion, for the Sabaeans, Jews, and Muslims also boast about their religions. Each one of them says that his religion is true.” The monk said, “You have spoken truthfully; every man who has a religion substantiates his religion and defends it.

1

John 5:31–32.

‫‪TEXT AND TRANSLATION‬‬

‫‪223‬‬

‫قال ا��س��‪ :‬السماء وا��رض وا����ئ�� والناس ‪��� 1‬دون أن دي�ي و��ا�ي هو‬

‫ا��ق اليق�ن‪ 2 .‬و�ن ا��� تعا�ى أ���� ��� نبي ّه ��� ّد ا��صط�� نورا ً وهدى ور��ة‬

‫رب العا���ن‪.‬‬ ‫من ّ‬

‫قال ا��اهب‪ :‬قد قال السي ّد ا��سيح ‪ 3‬إن ��دتُ أنا ��ا�ي ف��اد�ي �� تُقب َل‬

‫� خ�� ���د‬ ‫ول�كن آ�� هو ا��ي ���د �ي‪ .‬وأنتَ أراك ���د ��اتك وك ّ‬

‫��اته ف�� تُقب َل منه‪ .‬وقول� السماء وا��رض وا����ئ�� والناس ‪��� 4‬دون‬

‫��ينك ‪ 5‬فأرود لنا ال��ادة ��ينك من ��اب السماء أو من ��اب ا��رض أو‬ ‫من ��اب ا����ئ�� أو من ��اب الناس‪ .‬فأن ّك ما تقدر ��� ذل�‪.‬‬

‫قال ا��س��‪ �� :‬تفتخر ��ينك ‪ 6‬يا راهب فلست أنت و�دك من ا���ن‬

‫يفا��ون �����م ��ن الصا�ئ وال��ودي وا��س��ون ‪ 7‬أيضا ً يفا��ون‬

‫� وا�د م��م يقول إن دينه ا��ق‪.‬‬ ‫وك ّ‬

‫‪8‬‬

‫�����م‪.‬‬

‫� ذي د�ن ��قّق دينه ‪ 9‬و ��ا�ي عنه‪.‬‬ ‫قال ا��اهب‪ :‬صدقتَ �ي قول� إن ك ّ‬

‫‪.‬والناس ‪C, P, G1 omit‬‬ ‫‪.‬ا��ب�ن ‪G1 and Q‬‬

‫‪ ��.‬ا���د ‪; V adds‬السيد ‪; C omits‬تعا�ى ‪S2, C, P, E1, G1 add‬‬ ‫‪.‬والناس ‪C, P, G1 omit‬‬

‫‪.‬با��ق ‪; G1 adds‬بالتحقيق ‪P adds‬‬ ‫‪; V omits.‬كث��ا ً ‪S1 and P add‬‬ ‫‪.‬وا��س��ون ‪BA omits‬‬

‫ن دينه د�ن ا��ق ‪Q‬‬ ‫‪.‬فأن الصابئة أيضا ً وال��ود وا��س���ن يفا��ون �����م وك� م��م يقول إ ّ‬ ‫‪.‬عبادته ‪Q‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

224

IN SEARCH OF THE TRUE RELIGION

There are four religions: Sabaeanism, Judaism, Islam, and Christianity. In your eyes, which of them is the true religion established by God?” The Muslim said, “I don’t know.” The monk said, “If you don’t know, we should set aside all the religions and turn to reason and rationality. Let’s make reason and rationality the judge and jury between us because reason and rationality can’t be corrupted.” The emir said, “Truly, upon my father’s grave, the monk has spoken impartially.” The monk said, “Know, emir, may God strengthen you, that there are four religions as we have previously mentioned, but the God who made all creation is one.” The group said, “There is no doubt in that.” The monk said, “Therefore, the true religion must be one, given that its legislator is one.” The group said, “Yes, it is so.” The monk said, “Do you not know that in the beginning God said, ‘Let us make mankind in our image and our likeness.’” 1 The Muslim said, “Yes.”

1

Genesis 1:26.

‫‪225‬‬

‫‪TEXT AND TRANSLATION‬‬

‫وا��ديان أربعة صا�ئ و��ودي ومس�� ون��ا�ي فأيّ م��ا عندك ا���ن ا��قّ‬ ‫ا��وضوع من ا���؟‬

‫‪1‬‬

‫قال ا��س��‪ :‬ما أ���‪.‬‬

‫قال ا��اهب‪ :‬إن كنت �� تع�� فنحن ن��ك ا��ديان ��يعها ونعود إ�ى قياس‬

‫العقل و��عل القياس ‪ 2‬والعقل ‪ 3‬بيننا قاضيا ً و�ا��� ً‪ .‬فإن العقل والقياس‬ ‫�ا�� �� �����‪.‬‬

‫قال ا��م��‪ :‬وحقّ ��بة أ�ي لقد أنصف ا��اهب‪.‬‬

‫ن ا��ديان أربعة حسبما ذ��نا‬ ‫أع�ك ا��� أ ّ‬ ‫قال ا��اهب‪ :‬ا��� أ�ّ�ا ا��م��‬ ‫ّ‬ ‫ن ا���� ا��ي ��� ا����ئق وا�د‪.‬‬ ‫سالفا ً‪ 4.‬وأ ّ‬ ‫قالت ا���ا�ة‪ �� :‬شكّ �ي ذل�‪.‬‬

‫قال ا��اهب‪ :‬فيجب أن يكون ا���ن ا��ق وا�دا ً من حيث أن ا��ش��ع ��‬

‫وا�د‪.‬‬

‫قالت ا���ا�ة‪ :‬نعم هو ��ل�‪.‬‬

‫ن ا��� �ي البدء قال لن��� إ��انا ً ��� صورتنا ومثالنا؟‬ ‫قال ا��اهب‪ :‬أما تع�� أ ّ‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫‪.‬الصادق ‪Q adds‬‬

‫‪��.‬عل القياس ‪P and G1 omit‬‬ ‫‪��.‬عوه ‪Q adds‬‬ ‫‪.‬أو�� ً ‪Q‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

226

IN SEARCH OF THE TRUE RELIGION

The monk said, “And his saying ‘in our image and likeness’ means [granting us] the ability, power, autonomy, and disposition to carry out one’s own free will and choice. If God created mankind in his image and likeness, then mankind should seek to follow the commandments of his creator, as well as his canonical laws (sharīʿa) and revealed laws (nāmūs), which must be befitting of the nature [of the Creator] who established and implemented them, so that in some respect he might resemble and imitate [the Creator].

‫‪TEXT AND TRANSLATION‬‬

‫‪227‬‬

‫قال ا��اهب‪ :‬وقو�� ��� صورتنا ومثالنا يع�ي با��ستطا�ة والسلطة وا���ّل�‬

‫‪1‬‬

‫والت��ّف ��اته وبا��رادة وا��ختيار ��� سبيل ا��ثال ‪ 2‬والقرب ‪�� 3‬سب ما‬

‫يقرب ا����ان من صورته ال�ي ��علها ‪� 4‬ي ا��ائط والظاهرة �ي ا����ل ف��ى‬ ‫ليس هو بعينه بل ‪ ��� 5‬سبيل القرب منه ‪ 6.‬و�ذا ك�ن ا����ان يقرب من ا���‬

‫بالصورة وا��ثال ‪ 7‬وا��� قد ��� ا����ان ��� صورته ومثا�� ‪ 8‬فوجب أن‬

‫��تس�� ‪ 9‬ا����ان ‪ 10‬بوصية �القه و�� يعته وناموسه وهذه ال�� يعة والناموس‬

‫والوصايا ��ب أن تناسب طبيعة واضعها ومف����ا ��� جهة التقر ّب‬ ‫والتشب ّه‬

‫‪11.‬‬

‫‪.‬والسلطان ‪G1 adds‬‬ ‫‪G1 omits.‬‬

‫‪.‬منه ‪G1 adds‬‬ ‫‪��.‬لفها ‪V‬‬

‫‪ with‬ال�ي ��علها �ي ا��ائط والظاهرة �ي ا����ل ف��ى ليس هو بعينه بل ‪P and G1 replace‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

‫‪.‬فهو‬

‫‪.‬والشبه بالصورة والشك� ‪BA adds‬‬

‫‪.‬بالصورة وا��ثال ‪; E1 omits‬و�ذا ك�ن ‪P‬‬ ‫‪ ���.‬صورته ومثا�� ‪S1, S2, E1 omit‬‬

‫‪��.‬تن�� ‪��; E1‬تش�� عنده أن ‪; V‬فوجب أن ��تس�� عنده أن نكون ‪P‬‬ ‫‪.‬فا�ل ‪P and G1 add‬‬

‫‪. This section is not entirely clear in‬والتشب ّه ‪S1, S2, C, P, V, E1, G1 omit‬‬

‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

‫قال ا��اهب‪ :‬وقو�� ��� ‪any of the manuscripts. Q has simplified the section as‬‬

‫صورتنا ومثالنا يع�ي با��ستطا�ة والسلطة وا���ّل� والت��ّف ��ات ا��رادة وا��ختيار ��� سبيل ا��ثال‬

‫والتقرب و�ذا ك�ن ا����ان يقرب من ا��� بالصورة وا��ثال و�ذا ك�ن ا��� ��� ا����ان ��� صورته‬

‫ومثا�� فوجب عنده ان يكون ا����ان فا��� ً بوصية �القه و�� يعته وناموسه وتل� ال�� يعة والناموس‬ ‫‪.‬والوصية ��ب ان تناسب طبيعة واضعها ومف����ا ��� جهة التقريب‬

228

IN SEARCH OF THE TRUE RELIGION

For example, if you had a son or servant and you have a merciful nature, would you command him to be cruel? If you were just and fair, would you order him to be unjustly tyrannical? If you were generous, would you order him to be shamefully stingy? If you were chaste, would you order him to be licentious? If you were virtuously good and not angry, would you command him to be angrily evil? If you were a lover of virtue, would you order him to choose vice? Would you not prefer him to emulate you and imitate your virtues?” The group said, “It is so.” The monk said, “If you found something in him that contradicted your virtues, distanced him from your temperament, nature, and conviction, and opposed your intentions, would you not reject him, drive him away from you, and have no desire to be near him?” The Muslim said, “You have spoken truthfully, monk, for he who distances himself from me, I distance myself from him, and he who draws near to me, I draw near to him.” The monk said, “Does someone become close to you on account of his similar virtues or his vices?” The Muslim said, “On account of his virtues.”

‫‪229‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ومثال ذل� إذا ك�ن ل� و�� أم ‪ 1‬عبد وكنتَ أنتَ �ي طبا�ك رحيما ً فهل‬

‫تأ��ه أن يكون قاسياً؟ و�ن كنتَ �د�� ً ومنصفا ً فهل كنتَ تأ��ه أن يكون‬ ‫ظا��ا ً �ا��ا ً؟ و�ن كنتَ ‪���� 2‬ا ً فهل تأ��ه أن يكون ��ي�� ً ��ي�ا ً؟ و�ن‬

‫كنتَ عفيفا ً فهل تأ��ه أن يكون ‪ 3‬زانياً؟ و�ن كنتَ صا��ا ً �� ّ�ا ً‪ 4‬و���‬ ‫غضوب ‪ 5‬فهل توصيه أن يكون ����ا ً غضوباً؟ و�ن كنتَ ��با ً للفضي�� فهل‬

‫تأ��ه أن ��تار ا��ذي��؟ أفليس تؤ�� منه اقتفائك ‪ 6‬والتشب ّه بفضيلتك؟‬ ‫قالت ا���ا�ة‪�� :‬ل� هو‪.‬‬

‫‪7‬‬

‫قال ا��اهب‪ :‬فإن و�دتَ عنده ما ينافر فضيلتك ويبعد من ��ا�ك‬

‫وطبا�ك ورأيك ‪ 8‬و يُضادّ قصدك أف�� تن��ه و��ر�ه عنك و�� تؤ�� مقاربته؟‬

‫قال ا��س��‪ :‬قد قلتَ يا راهب صدقا ً ��ن من بعد ع�ي بعدت عنه ومن قرب‬

‫م�ي قربتُ منه‪.‬‬

‫قال ا��اهب‪ :‬فالقرب منك يكون ��سب ا��ت ّفاق �ي الفضي�� أم ا��ذي��؟‬

‫قال ا��س��‪�� :‬سب الفضي��‬

‫‪9.‬‬

‫‪.‬أو ‪; G1‬و ‪E1‬‬

‫‪�.‬كيما ً ‪P and G1 add‬‬

‫‪.‬فاسدا ً ‪; P and G1 add‬فاسقا ً ‪S1, V, E1 add‬‬ ‫‪�ّ ��.‬ا ً ‪C, P, G1 omit‬‬ ‫‪.‬مغضوبا ً ‪P and V‬‬

‫‪.‬اتفاقك ‪; G1‬إ�ّ� اتفاقك ‪S1‬‬

‫‪.‬اتفاقك والتشبه بك ‪; P and G1‬انتفا�ك والتشبه بك ‪C‬‬ ‫‪.‬وما ‪P adds‬‬

‫‪.‬نعم ‪S1, C, P, G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

230

IN SEARCH OF THE TRUE RELIGION

The monk said, “Come now, let us present these religions, their canonical laws, and their revealed laws before our council. The Sabaean has a book, canonical laws, and revealed laws as does the Jew, Muslim, and Christian. Therefore, we will rationally examine and investigate each religion and its book one at a time, and whichever accords with the divine nature of the Creator will be declared the true and correct religion. Consequently, we must consider it from God and dispense with the others.” The emir said, “You have decided to [settle this matter] honestly; therefore, I do not challenge or criticize this [decision], since the Creator does not legislate that which opposes his views and nature.” [Part 19: Sabaeans]

The monk said, “Now, let us begin with the religion of the Sabaeans and their book. You find among them the utmost ignorance and stupidity in which they worship the created, not its creator; they honor indecency and ugliness

‫‪231‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فهات ا��ن ���� إ�ى وسط ��لسنا هذه ا��ديان وال��ائع‬ ‫ِ‬ ‫قال ا��اهب‪:‬‬

‫والنواميس فإن الصا�ئ �� ��اب و�� يعة وناموس و��ل� ال��ودي وا��س��‬ ‫� ��اب ��� �ِدة وننظر ف��ا بقياس العقل‬ ‫� د�ن ‪ 1‬وك ّ‬ ‫والن��ا�ي‪ .‬و��تع�� ك ّ‬ ‫فأي د�ن و��اب ‪ 2‬يناسب الطبيعة ا����ي ّة ا��القة فذاك هو ا���ن ا��قّ‬

‫الصادق ونوجب �� الوضع من ا��� ونطرح ‪ 4‬ما سواه‪.‬‬

‫‪3‬‬

‫ن �ليك �ي هذا و�� لوم ‪ 7‬إذ ك�ن‬ ‫قال ا��م�� ‪ 5:‬قد ���تَ با��قّ ‪ 6‬ف�� طع َ‬

‫ا��الق ‪ّ��� �� 8‬ع ‪ 9‬ما يضادّ رأيه وطبا�ه‪.‬‬

‫] ‪ - ١٩‬الصابئة [‬

‫قال ا��اهب‪ :‬فلنبتدئ ا��ن من د�ن الصابئة و��ا��م فإن ّك ��دهم ف��م �اية‬

‫ا��هل وا���اقة بعبادﺗﻬم ا��ليقة دون �القها و���ا��م الفحشاء والقبيح‬

‫‪.‬ك� ��اب م��م و�� يعة ود�ن ��� �ده ‪ ��; P and G1‬يعة وناموس ‪C‬‬ ‫‪.‬و�دناه ‪Q‬‬

‫‪.‬ا���ق ‪; E1‬ا��ق ‪S1 omits‬‬

‫‪.‬الصادق ا��وضوع من ا��� فنطرح ‪; Q‬ن��ك ‪S1‬‬ ‫‪.‬ا��س�� ‪P and G1‬‬ ‫‪.‬با��ق ‪C omits‬‬

‫‪.‬قال ا��م�� �ي هذا ‪; G1 adds‬و�� لوم ‪S1, P, V, E1, G1 omit‬‬ ‫‪.‬أن ا��الق ا��الق ‪C omits‬‬ ‫‪.‬لعباده ‪S1, P, V add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

232

IN SEARCH OF THE TRUE RELIGION

as if they were praiseworthy. You find among them muddled canonical laws, different opinions, confused revealed laws, and an abundance of gods at war with one another. This [god] is conqueror and that [god] is conquered. You find a god living in heaven, another living on earth, and another living beneath the ground; [you find] a male god, a female god, and a mixedgendered god, sometimes male and sometimes female; [you find] a big god and a small god; [you find] a god who legislates rape and murder, and a god who orders adultery and debauchery, while another god prohibits engaging in indecency; [you find] a god who is lover and another who is loved. The degree to which they have transgressed and distanced themselves from God is equal to the degree to which their eyes have been blinded, and the degree to which injustice has overwhelmed their minds is equal to the degree to which the devil has misled and misguided them.” The Muslim said, “I swear on my life that their affairs and the evil of their doctrines are not hidden from us, and we are aware

‫‪233‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ك�ﻧﻬما ‪��� 1‬دة ‪ 2‬عندهم و��د ف��م ��ائع ��تلطة وآراء ��تلفة ونواميس‬

‫مشوشة وك��ة ا����ة ��ارب بع��ا بعضا ً‪ .‬فهذا قاهر وذل� مقهور‪ .‬و��د إ��ا ً‬

‫يقطن السماء و���ا ً آ�� يقطن ‪ 3‬ا��رض‪ .‬وآ�� ��ل ��ت ال��ى ‪ 4.‬و���ا ً ذ��ا ً‬

‫و���ا ً أ��ى و���ا ً خن�ى ‪ 5.‬وحينا ً يكون ذ��ا ً ووقتا ً يكون أ��ى ‪ 6.‬و���ا ً كب��ا ً‬ ‫و���ه صغ��ا ً‪ .‬و���ا ً ����ع ‪ 7‬الغصب ‪ 8‬والقتل‪ .‬و���ا ً يأ�� با��نا والفجور‪ .‬و���ه‬

‫��نع استعمال الفحشاء ‪ 9‬و���ا ً �اشقا ً و���ه معشوقا ً‪ .‬وبقدر غ��م وبعدهم من‬

‫ا��� بقدر ذل� أظ��ت أبصارهم‪ .‬وبقدر الظ��م ا��ستحوذ ��� عقو��م بقدر‬

‫ذل� استعبدهم ‪ 10‬إبليس واستضل ّهم‬

‫‪11.‬‬

‫قال ا��س��‪ :‬لعمري ما ���� عن ّا أ��هم وسوء مذه��م و��ن �ا��ون‬

‫‪; E1 omits.‬فأ�ّ�ا ‪P and G1‬‬ ‫‪���.‬ودة ‪S1‬‬

‫‪��.‬كن ‪P and V‬‬

‫‪.‬وآ�� ��ل ��ت ال��ى ‪S1, C, P, G1 omit‬‬ ‫‪.‬و���ا خن�ى ‪S1, C, P, E1, G1 omit‬‬

‫‪.‬وحينا ً يكون ذ��ا ً ووقتا ً يكون أ��ى ‪P and G1 omit‬‬ ‫‪���.‬ع ‪G1‬‬

‫‪.‬الغضب ‪S1, C, P‬‬

‫و���ا يأ�� با��نا والفجور و���ه من استعمال ‪S1 and V have the sentence connected:‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪.‬و���ه ��نع استعمال الفحشاء ‪; C, P, G1 omit‬الفحشاء‬

‫‪.‬احتوى �ل��م ‪ with‬بقدر ذل� استعبدهم ‪Q replaces‬‬

‫‪.‬ذل� احتوى �ل��م إبليس واستضل ّهم ‪; P‬استحوذ �ل��م ‪S1‬‬

‫‪10‬‬ ‫‪11‬‬

234

IN SEARCH OF THE TRUE RELIGION

of their misguidance. But tell us how God’s providence neglected them, thereby allowing the devil to mislead them to such an extent?” The monk said, “I swear on my life that the Creator’s divine providence did not neglect them. Rather, it has been delayed for them because they have distanced themselves from him on account of their ignorance, and God’s providence did not find a place among them because God Almighty does not customarily draw people to his worship through force and coercion. Rather, he prefers them to worship him with a sincere conscience and pure intention and choice. He has shown them such patience and granted them such a reprieve so that [in time] they may come to truly understand the value of what they have been given.

‫‪235‬‬

‫‪TEXT AND TRANSLATION‬‬

‫‪1‬‬ ‫ع�فنا ‪ 2‬كيف غفلت العناية ا����ي ّة ع��م ليستضّ لهم‬ ‫بض����م ول�كن ّ‬ ‫إبليس ‪ 4‬إ�ى تل� الغاية و ��دعهم ‪5.‬‬

‫‪3‬‬

‫قال ا��اهب‪ :‬لعمري إن العناية ا����ي ّة ‪ 6‬ا��القة �� تغفل ‪ 7‬ع��م ‪ 8‬و��ّ�ا تأ�ّ�‬

‫ن ا���‬ ‫ع��م ‪�ّ��� 9‬م تبا�دوا عنه ��هلهم و�� ��د العناية ‪�� 10‬ا موضعا ً عندهم �� َ ّ‬

‫تعا�ى ليس من �ادته أن ��ذب الناس إ�ى عبادته ��� سبيل ال���ه‬

‫وا��قتسار ‪ 11‬بل يؤ�� م��م العبادة �� بصدق الضم�� و�الص الني ّة وا��ختيار‪.‬‬

‫و��هّ�� وتو ّقفه ع��م إ�ى هذه الغاية ك�ن ليعرفوا حقّ الع�� قدر ا��وهبة‬

‫‪12.‬‬

‫‪.‬بض��ل��م ‪P and G1‬‬ ‫‪.‬ما ع�فنا ‪S1‬‬

‫‪.‬ح�ى أستظلهم ‪S1, C, P‬‬

‫‪; V omits.‬ا��لعون ‪; C, P, G1‬اللع�ن ‪S1‬‬ ‫‪.‬و ��دعهم ‪S1, C, P, G1 omit‬‬ ‫‪.‬ا����ي ّة ‪C omits‬‬

‫‪.‬إ�ى الغاية ‪S1, C, E1, G1 add‬‬ ‫‪.‬إ�ى الغاية ‪P and V add‬‬

‫‪.‬و���ا ك�ن تأ�ّ�هم ‪E1 and G1‬‬ ‫‪P, V, E1, G1 omit.‬‬

‫‪.‬وا��قتصار ‪C, P, G1 omit; V‬‬

‫‪; Q‬حق ��� ا��وهبة ‪; G1‬حق ��� ا��وهبة ‪ with‬حقّ الع�� قدر ا��وهبة ‪S1, C, P, V replace‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

‫‪�.‬ي عظم��ا ‪adds‬‬

236

IN SEARCH OF THE TRUE RELIGION

For it is said that the more significant the gift, the more significant its value; and the more this gift is needed, the more keenly it will be preserved and protected. [Part 20: Jews]

To avoid speaking too much on these meanings and examples, let us leave them and turn to other necessary matters. Since we have ruled out the Sabaeans and their unbelief, we must give priority to discussing the Jews and their laws, if you see it fit to do so. Certainly, I know that God Almighty’s beneficence and grace upon them has not been hidden from your eyes. The first [sign] of his beneficence and grace toward them is that he removed them from the worship of idols and guided them away from unbelief to faith. He freed and removed them from Egyptian bondage and struck the land of Egypt with ten

‫‪237‬‬

‫‪TEXT AND TRANSLATION‬‬

‫��ن ّه قد قيل بقدر ما تكون ‪ 1‬ا��وهبة عظيمة ‪ 2‬بقدر ذل� يعظم قدرها‪ .‬وبقدر‬ ‫ما ��عو ا��ا�ة إل��ا بقدر ذل� ��اد ‪ 3‬ا��رص �ي حفظها وصيا���ا‪.‬‬ ‫] ‪ - ٢٠‬ال��ود [‬

‫ولئ�� يطول بنا ا��قال �ي هذه ا��عا�ي وأمثا��ا فنحن ن���ها وننتقل إ�ى ما‬ ‫��عو إليه ا��ا�ة ‪ 4‬من ���ها‪ .‬فإذ أبعدنا ‪ 5‬الصابئة وكفرهم فيجب �لينا إن‬

‫�ف‬ ‫رأي�� أن نقدّم إ�ى الوسط رأي ال��ود و�� يع��م‪ .‬و�� ّي لعارف أنه �� � َ‬ ‫عن بص��ت�� إحسانات ‪ 6‬ا��� تعا�ى و�نعامه �ليه ‪ 7.‬فأوّل إحسانه إل��م و�نعامه‬

‫�ل��م أنه ‪ 8‬أ��جهم عن عبادة ا��صنام ‪ 9‬وهداهم‬

‫‪10‬‬

‫من ال�كفر إ�ى ا����ان‬

‫ل بأرض ‪ 11‬م�� ع��‬ ‫وف�ّهم من العبودية ا���� ية واست�ل��م وأ� ّ‬

‫‪.‬تو�د ‪V‬‬

‫‪�.‬ي عظمها ‪�� with‬ن ّه قد قيل بقدر ما تكون ا��وهبة عظيمة ‪C, P, V, G1 replace‬‬ ‫‪��.‬داد ‪V and G1‬‬

‫‪.‬إليه أك�� ‪; Q adds‬أك�� ‪G1 adds‬‬

‫‪.‬هؤ��ء ��ا قد أبعدنا ‪; V‬هؤ��ء ‪; P‬هوان ‪S1 adds‬‬ ‫‪.‬إحسان ‪S1, C, P‬‬

‫‪�.‬ل��م ‪E1 and G1‬‬

‫‪.‬إل��م و�نعامه �ل��م أنه ‪P and G1 omit‬‬ ‫‪.‬ا��وثان ‪G1‬‬

‫‪.‬وأهداهم ‪V, E1, G1‬‬ ‫‪.‬بأهل ‪V‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

238

IN SEARCH OF THE TRUE RELIGION

plagues, killing their firstborn and drowning Pharaoh in the sea when he parted the waters and made a path that allowed them to pass. He vanquished the nations that fought them, he gave them the cities and belongings of those nations, and he let them live in that land. He sustained them for forty years and sent down manna and quails as food especially for them, and he bequeathed them the promised land as a home. The explanation of God’s munificence toward them is beyond the scope of our short, abbreviated description. After God’s grace upon them in the form of these gifts and the like, they were distracted from the worship of God, and they neglected it and mixed with the nations and prostrated themselves before their idols and worshipped them. After Moses ascended to the top of the mountain seeking a law that he could follow from God, may he be exalted, he descended from the mountain and found them worshipping the head of a golden and silver calf that they had cast.

‫‪TEXT AND TRANSLATION‬‬

‫‪239‬‬

‫وغ�ق فرعون �ي مياه البحر ‪�� 1‬ا ف��‬ ‫��بات وأهل� با��وت أبك�رهم‬ ‫َّ‬ ‫البحر ‪ 2‬وجع�� طر يقا ً �ُ�ل� أ�ازهم ��ا ‪ 3.‬وأباد ا��مم ال�ي �ار���م‪.‬‬ ‫وأعطاهم مدن ا��مم ومتاعهم وأسك��م تل� ا��رض وك�ن يعو��م ‪ 4‬مدّة‬

‫ن والس��ى طعاما ً ��� ّ�م وور��م أرض ا��يعاد‬ ‫أربع�ن سنة ‪ 5‬وأ��ل �ل��م ا�� َ‬ ‫مقر ّا ً ��م‪ .‬و�حسانات ا��� إل��م يطول ��حها ‪ 6‬قصدنا ا��ختصار وا�� ��از‬

‫‪7‬‬

‫�ي وصفها ‪ 8.‬فبعد إنعام ا��� �ل��م ��ذه ا��نن وأمثا��ا ��ت ّت أراؤهم �ي‬ ‫عبادة ‪ 9‬ا��� وأ����ها واختلطوا با��مم‬

‫‪10‬‬

‫و��دوا ��صنا��م وعبدوها‪ .‬و��ّا‬

‫صعد مو�� إ�ى أ��� ‪ 11‬ا��بل يلتمس من ا��� تعا�ى �� يعة ��م ��تس��ون‬

‫��ا و�دهم بعد ��و�� من ا��بل يعبدون رأس ��ل من ذهب وفضّ ة‬ ‫سبكوه‬

‫‪12‬‬ ‫‪13‬‬

‫‪14.‬‬

‫‪.‬و�ل��م من ��يه ‪; Q adds‬و�ل��م ‪C adds‬‬

‫‪.‬قدا��م ‪��; Q adds‬ا ف�� البحر ‪V and G1 omit‬‬ ‫‪.‬أ�ازهم فيه ��ل� ‪Q‬‬

‫‪.‬وك�ن يعو��م ‪C omits‬‬ ‫‪�.‬ي ال�� ية ‪S1 adds‬‬

‫‪.‬ل�كن ‪; P adds‬إذ ك�ن ‪V adds‬‬

‫‪; P omits.‬و�� ��د ‪ with‬قصدنا ا��ختصار وا�� ��از �ي ‪S1 replaces‬‬ ‫‪�.‬ي ذل� ‪ with‬وا�� ��از �ي وصفها ‪C and P replace‬‬ ‫‪.‬عن عباد��م إياه ‪; Q‬عبادة ‪S1 omits‬‬ ‫‪.‬الغريبة ‪; Q‬ال��انية ‪P and G1 add‬‬ ‫‪.‬أ��� ‪C and P omit‬‬ ‫‪��.‬تش��ون ‪P and V‬‬ ‫‪.‬وفضّ ة ‪S1 omits‬‬

‫‪.‬سبو�ها ‪; V‬سبكوها ‪P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬

240

IN SEARCH OF THE TRUE RELIGION

Therefore, God and Moses became angry with them and unleashed sword and slaughter upon them. God was on the verge of destroying them entirely if Moses had not stood before him, may he be exalted, and restrained God’s anger against them. Nevertheless, they returned to sin time and time again, thereby frustrating and enraging Moses, who said, ‘Is your God not able to prepare a table for us in the wilderness where we will be fed, if it was he who struck the rock and waters burst forth?’ 1 They also said to Moses, ‘Make gods for us that will walk among us like the rest of the nations.’ 2 As much as he pleased them with God’s beneficence and grace, they were insubordinate and oppositional to his orders. In describing their insubordination, some of the prophets said, ‘I extended my hand throughout the day to an insubordinate, disobedient people.’ 3 Hear what the prophet Isaiah said about their destruction and demise: ‘I set up a vineyard in rich soil and built a tower in the middle of it and dug a winepress and waited for grapes to grow on its branches, but it grew thorns. Now, people of the house of Judah living in Jerusalem, judge between me and my vineyard. What more can I do with my vineyard that I have not already done,

1 2 3

Psalm 78:19–20. Exodus 32:23. Isaiah 65:2.

‫‪241‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فغضب ا��� ومو�� �ل��م وأط�� السيف والقتل ف��م ح� ّى ك�د ��ل��هم‬

‫‪1‬‬

‫���ل��م لو�� مو�� وقف ��يه تعا�ى ‪ 2‬ورد غضبه ع��م‪ .‬إ�ّ� أ�ّ�م ‪� 3‬ادوا إ�ى‬ ‫‪4‬‬ ‫��ة ����وا مو�� وأ�اظوه بقو��م �� أما يقدر ا��� إ��ك أن‬ ‫ا��طأ و�� من ّ‬ ‫يع ّد لنا ما��ة �ي ال�� ي ّة ��ت�� ��ا إن ك�ن هو ا��ي ��ب الصخرة ��رت‬

‫ا��ياه‪ .‬وقو��م أيضا ً ��و�� ا��ل لنا آ��ة ���� أمامنا مثل با�ي ا��مم‪ .‬وبقدر‬

‫ما ك�ن ��تعهم ‪� 5‬إحسان ا��� و�نعامه بقدر ذل� ك�ن عصيا��م و���فهم‬

‫��وا��ه‪.‬‬

‫شعب‬ ‫ٍ‬ ‫وقد قال �ي عصيا��م بعض ا��نبياء مددت ��ي طول ال��ار إ�ى‬

‫ص ��� مطيع‪ .‬وا�مع ما يقو�� أشعيا الن�يّ �ي هد��م وبوارهم نصبت ��ما ً‬ ‫�ا ٍ‬ ‫�ي موضع �م�ن ‪ 6‬وابتنيت ���ا ً �ي وسطه وحفرت فيه مع��ة ‪ 7‬وص��ت �ليه‬

‫ليفرع عنبا ً فأفرع شوك� ً فا��ن أ ّ��ا الناس ‪ 8‬من آل ��وذا ‪ 9‬الساكن�ن أورشل��‬

‫ا���وا فيما بي�ي وب�ن ���ي‪ .‬ماذا وجب أن أ��ل ب���ي مم ّا ��لته به‬

‫‪10.‬‬

‫‪.‬يقتلهم ‪S1, C, P, G1‬‬ ‫‪.‬وقف قدام ا��� ‪Q‬‬ ‫‪.‬ول�ك��م ‪Q‬‬

‫‪.‬أيضا ً ‪E1 and G1‬‬ ‫‪��.‬دهم ‪S1‬‬

‫‪��.‬ما ً ��تارا ً �ي صور�خ ‪; Q‬صور�ج ‪ with‬موضع �م�ن ‪S1, C, P, G1 replace‬‬ ‫‪.‬وحوطته سياج ‪; G1‬ساكن وحوطته سياج ‪; P‬واحطته سياج ‪C adds‬‬ ‫‪.‬ا����ان ‪E1 and G1‬‬

‫‪.‬ال��ود ‪ with‬آل ��وذا ‪S1 replaces‬‬

‫‪.‬باستحقاق ‪; E1 adds‬فيما ��لته به ‪; P, V, E1‬مما ��لته به ‪S1 omits‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

242

IN SEARCH OF THE TRUE RELIGION

because I have waited for grapes to grow on its branches, but it [only] grew thorns? Now, I will tell you what I will do with my vineyard. I will remove its fence and let it be taken over; I will destroy its walls and let it be trampled; I will neglect it, and it will not be pruned or tilled. It will grow thorns and become uncultivated, and I will command the clouds not to rain on it. Because the vineyard of the Lord of Hosts is the House of Israel, whereas the man of Judah is a new, beloved plant.’ 1 In the Gospels, Christ the Lord spoke a [similar] parable that was indicative of their insubordination and waywardness: ‘A man planted a vineyard, put up a fence around it, built a tower in it, and leased it to farmers, then he traveled [away]. When the harvest season [arrived], he sent his servants to the farmers to gather his fruit.

1

Isaiah 5:1–7.

‫‪243‬‬

‫‪TEXT AND TRANSLATION‬‬

‫���ي ص��ت �ليه ليفرع عنبا ً فأفرع شوك� ً‪ 1.‬فأ����� ا��ن ‪ 2‬ما أ��ل ب���ي‪.‬‬

‫أن��ع سيا�ه فيكون ���طف‪ .‬وأهدم �ائطه فيكون مداسا ً‪ .‬وأ��ل ���ي ف��‬ ‫يكسح و�� �ُ��� ‪ 3.‬وينبت ‪ 4‬الشوك فيه ��� ينبت ‪� 5‬ي الفضاء البا�� وآ��‬

‫‪6‬‬

‫الس�اب ف�� ��طر �ليه مطرا ً ��ن ��م رب ا��نود هو بيت إ��ائيل و���ان‬

‫��وذا غ�س �ديث ��بوب‬

‫‪7.‬‬

‫وقال السيد ا��سيح �ي ا����يل ‪ 8‬مث�� ً ��ل ��� تبطيلهم ‪ 9‬وعطو��م ‪ 10:‬إ��ان‬ ‫نصب ��ما ً وأ�اط حو�� سيا�ا ً‪ 11‬وابت�ى فيه ���ا ً ودفعه إ�ى ف����ن‬

‫وسافر ف��ا ك�ن وقت ا���ار أرسل عبيده إ�ى الف����ن يأ�ذون ��اره‬

‫‪12‬‬

‫‪13‬‬

‫ماذا وجب أن أ��ل ب���ي مم ّا ��لته به ���ي ص��ت �ليه ليفرع عنبا ً فأفرع شوك� ً ‪P replaces‬‬

‫‪1‬‬

‫‪.‬ا��ن ‪S1, P, G1 omit‬‬

‫‪2‬‬

‫‪.‬فيما ��لته به ص��ت �� ليفر عنبا ً فافرع شوك� ً ‪with‬‬ ‫‪.‬و�� يينع ‪; G1‬و�� �ُ��� ‪C and P omit‬‬ ‫‪.‬و يونع ‪P, V, E1‬‬

‫‪.‬الس��ء ‪; Q adds‬يونع �ي ‪E1‬‬ ‫‪.‬وأوع� إ�ى ‪G1‬‬

‫‪��.‬بوب ‪C, P, G1 omit‬‬ ‫‪P and G1 omit.‬‬

‫‪.‬ض����م ‪; G1‬تضللهم ‪C and P‬‬

‫‪.‬تغلظهم ‪; G1‬ض����م وعصيا��م ورز��م ‪ with‬تبطيلهم وعطو��م ‪S1 replaces‬‬ ‫‪.‬وحفر فيه مع��ة ‪C, P, V, G1 add‬‬

‫‪ throughout.‬فع�� ‪ with‬ف����ن ‪P and G1 replace‬‬

‫‪.‬إ�ى الفع�� ليأ�ذوا ‪; Q‬يأ�ذون ��اره فتناول الف��حون العبيد ‪C and P omit‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

244

IN SEARCH OF THE TRUE RELIGION

The farmers took the servants and beat one of them and stoned the other. Next, he sent even more servants than before, and the farmers did the same to them. Finally, he sent his son to them, saying, ‘Perhaps they would let him live.’ When the farmers saw his son, they said to themselves, ‘This is the heir. Come, let us kill him and take his inheritance.’ So, they took him, threw him out of the vineyard, and killed him. When the owner of the vineyard comes, what will he do to those farmers? They (i.e., those listening to Jesus) said to him, ‘He will put those evil men to a miserable death and lease the vineyard to other farmers who will give him the fruits at harvest time.’ Christ the Lord said to the Jews, ‘Have you not read, “The stone that the builders have rejected has become the cornerstone. This was the Lord’s doing, and in our eyes it is marvelous.” 1 Therefore, I say to you, ‘The Kingdom of God will be taken from you and given to a people who will produce fruit.’ 2 This parable indicates that God, may he be exalted, rejected them and pushed them away, and there remained no place for them with him. Even your prophet and messenger says the same about them in the Qurʾān: ‘Those who are subjected to your anger.’ 3

1 2 3

Matthew 21:42; Psalm 118:22. Matthew 21:33–43. Sūrat al-Fātiḥa 1:7.

‫‪245‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فتناول الف��حون العبيد ����م من ��بوه ‪ 1‬وم��م من ‪ 2‬ر��وه �� أرسل أيضا ً‬

‫عبيدا ً آ���ن أك�� من ا��ول�ن ففع��ا ��م نظ�� ذل� ‪ 3.‬فأرسل إل��م ابنه‬

‫أ���ا ً‪ 4‬قائ�� ً لعلهم ��تحيون ‪ 5‬منه‪ .‬فإذ أب�� الف��حون ابنه ‪ 6‬قالوا �ي نفو��م‬

‫هذا هو الوارث تعالوا نقت�� ونأ�ذ مورثه ‪ 7‬فأ�ذوه وأ��جوه �ارج ال���م‬ ‫وقت��ه فإذا �اء صاحب ال���م أي ��ل يعمل ‪ 8‬بأولئك الف����ن فقالوا‬

‫��ل��هم ��ّ ه��ك إذ ك�نوا أ��ارا ً و��فع ال���م إ�ى ف����ن آ���ن يؤدّون‬ ‫ا���ار �ي وق��ا‪.‬‬

‫وقال السيد ا��سيح ��و ال��ود أما قرأ�� إن ا���ر ا��ي رذ�� ‪ 9‬البناؤون صار‬

‫رأسا ً للزاو ية‪ .‬من ا��ب ك�نت هذه و�ي ��يبة �ي أعيننا‪�� .‬ذا أقول ل��� إن‬ ‫مل�كوت ا��� ي��ع من�� و يعطى ��مّة تعمل ��ارها‪ .‬فيدل ��ذا ا��ثل أن ا���‬

‫ق ��م عنده موضع‪ .‬و��ل� نبي ّك ورسول�‬ ‫تعا�ى رذ��م وأقصاهم و�� يب َ‬ ‫يقول ع��م �ي القرآن ا��غضوب �ل��م‪.‬‬

‫‪.‬وم��م من قت��ه ‪C and V add‬‬ ‫‪.‬قت��هم وم��م من ‪P adds‬‬ ‫‪.‬أولئك ‪Q‬‬

‫‪.‬أ���ا ً ‪S1 omits‬‬

‫‪��.‬تشموا ‪S1, C, P, E1, G1‬‬ ‫‪.‬ف��ا أب�� الفع�� ابنه مقب�� ً ‪Q‬‬

‫‪.‬ونأ�ذ م��اثه ‪; E1‬و��صل م��اثه ‪ with‬ونأ�ذ مورثه ‪P and G1 replace‬‬ ‫‪.‬ال���م ماذا يفعل ‪Q‬‬ ‫‪.‬رذلته ‪P and G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

246

IN SEARCH OF THE TRUE RELIGION

If the prophets, the Gospels, and your prophet, Muḥammad, have abandoned and discarded them, then we do not accept them. For the amount of evil that they displayed even reached Christ, who is the Word of God and his Spirit. If you investigate their canonical and revealed law, you will find that they are based upon the crude materiality of flesh and blood sacrifices, burnt offerings, and the sprinkling of the blood of rams and cows. Regarding the eating of meat that the commoners have offered, you will find a gluttony among the priests. You will find wrath, curses, wars, killings, taking revenge in the ugliest of ways, repaying evil with evil, as they say: ‘An eye for an eye, a tooth for a tooth, a hand for a hand.”’ 1 The Muslim said, “Since God, his prophet, and the Gospels testify that [the Jews] have been subjected to God’s anger, we have no need to explain their case any further.” The monk said, “It has been clarified to us with the utmost clarity that the Jews and Sabaeans have been separated from God.” The Muslim said, “There is no doubt about that.” The monk said, “Haven’t logic and reason necessitated this according to the rules of rationality?”

1

Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21.

‫‪247‬‬

‫‪TEXT AND TRANSLATION‬‬

‫فإذا ك�ن ا��نبياء وا����يل ونبي ّك ��� ّد ‪ 1‬قد أبعدهم وطرحهم فنحن ��‬

‫نقبلهم ����م ��ذا ا��قدار ك�نوا أ��ارا ً ح� ّى إن ��ّهم وصل إ�ى ا��سيح‬

‫ا��ي هو ك��ة ا��� ورو�ه‪ .‬و�ن نظرتَ �ي �� يع��م ونامو��م ��د��ا ‪��� 2‬‬

‫ما يناسب الغلظ وا��يو�ي وا���وم وا��م من ‪ 3‬ا��با�ح وا���رقات واللطوخ ‪�� 4‬م‬

‫التيوس والبقر ومن أك� ا���وم ‪ 5‬و��ه ال��هنة فيما يقدّمه العوام و��د ��وطا ً‬

‫ولعنات و��وبا ً وقتا��ت وأ�ذ الثأر وقبيح ا��عام��ت و��از�� ال��ّ بال��ّ‬ ‫بقو��م الع�ن بالع�ن والسن بالسن واليد باليد وك��ا يتع�� بأهواء ا����‬

‫‪6.‬‬

‫قال ا��س��‪ :‬إذ ك�ن ا��� ونبي ّه ‪ 7‬وا����يل ���دون أ�ّ�م ا��غضوب �ل��م ��ا بنا‬

‫�ا�ة إ�ى إطا�� ال��ح �ي با��م‪.‬‬

‫ن ال��ود والصابئة منفص��ن من ا���‪.‬‬ ‫قال ا��اهب‪ :‬قد استبان لنا بيانا ً وا��ا ً أ ّ‬

‫قال ا��س��‪ �� :‬شكّ �ي ذل�‪.‬‬

‫قال ا��اهب‪ :‬أفليس القياس والصواب ‪ 8‬أوجب ذل� من ��� ‪ 9‬العقل‬

‫‪10.‬‬

‫‪G1 omits.‬‬

‫‪��.‬تمل ‪P, V, E1 add‬‬ ‫‪.‬ا��م من ‪S1 omits‬‬ ‫‪.‬وا��لطوخ ‪Q‬‬

‫‪.‬والبخور بالشحوم ‪; C, P, G1 add‬البخور بالشحم ‪ with‬ومن أك� ا���وم ‪S1 replaces‬‬ ‫‪.‬باليد وك��ا يتع�� بأهواء ا���� ‪; G1 omits‬وك��ا يتع�� بأهواء ا���� ‪C and P omit‬‬ ‫‪ّ ���.‬د ‪S1, C, V, E1, G1 add‬‬ ‫‪V, E1, G1 omit.‬‬ ‫‪���.‬ة ‪P and G1‬‬

‫‪.‬ونظارته ‪S1, C, P, G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

248

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “Yes.” [Part 21: The Superiority of Christian Law]

The monk said, “Since we are fortunate enough to have a just and impartial judge who shows neither bias in his verdicts nor susceptibility to corruption, come, let us ask him to judge whether the religion of the Christians or the religion of the Muslims [is true]. We will see which of the two is suitable and befitting of the grace of the divine nature, and which of the two contradicts it and distances itself from it on account of its coarseness. We will make reason the arbiter in our investigation. If you agree, we will provide the commandments of Christ and what he legislates in the Gospels if it would not be too burdensome for you to hear this.” The emir said, “Whoever denies what has been determined by rationality and reason is either unjust or ignorant and stupid.”

‫‪TEXT AND TRANSLATION‬‬

‫‪249‬‬

‫قال ا��س��‪:‬‬

‫نعم‪.‬‬

‫] ‪ - ٢١‬لطف ال��ائع ا��سيحية [‬

‫قال ا��اهب‪ :‬فإذ قد سعدنا بقاض �دل منصف �� ��ا�ي �ي ���ه و��‬

‫����� فهات ��أ�� �ي باب ‪ 1‬القضاء �ي ا���ن ‪ 2‬ب�ن النصارى وا��س���ن وننظر‬

‫أ��ما يناسب اللطافة للطبيعة ا����ية ‪ 3‬و يقر ّب م��ا وأ�ّ�ما ينافرها �لظا ً‪ 4‬ويبعد‬ ‫ع��ا و��عل القياس عندنا �ي النظر وسيطا ً‪ .‬و�ن رأي�� فنحن نورد وصايا‬ ‫السيد ‪ 5‬ا��سيح وما اش���ه �ي ا����يل ‪ 6‬أو�� ً إن ك�ن �� يثقل عند�� ‪ 7‬السماع‬

‫��ل�‬

‫‪8.‬‬

‫قال ا��م��‪ :‬من أن�� ما ���� به العقل والقياس ك�ن من الناس ظا��ا ً أم‬

‫�اه�� ً غبيا ً‬

‫‪9.‬‬

‫‪.‬باب ‪S1 and P omit‬‬

‫‪.‬أ�� ا���ن ‪; G1‬باب ا���ن ‪S1, C, P‬‬ ‫‪�.‬ي اللطافة و�ي الطبيعة ا����ية ‪G1‬‬ ‫‪.‬عن اللفظ ‪S1‬‬

‫‪.‬السيد ‪C and G1 omit‬‬ ‫‪.‬ا��قدس ‪S1 adds‬‬

‫‪ ��.‬يثقل عند�� ‪P and V omit‬‬

‫‪.‬إذا ك�ن ا�����اع �� يو�د عند�� ثقي�� ً ‪ ��; Q‬يو�د عند�� ثقي�� ً ‪P and V‬‬ ‫‪.‬غبيا ً ‪C, P, E1, G1 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

250

IN SEARCH OF THE TRUE RELIGION

The monk said, “Christ the Lord did not legislate any commandment until he first did it [himself] and showed us a model and example. First, he warned us about loving this world, saying, ‘Do not love the world or things in the world, for the world and the things in it do not last and do not persist, whereas he who does the will of God will remain forever.’ 1 What does it profit a man if he gains the entire world and loses his soul? 2 What should a man give as a ransom for his own soul? Do not store up treasures on earth where moths and worms can spoil them, and thieves can steal them. Rather, store up treasures in heaven where no worms can spoil them and no thief can steal them, because where your treasures are your heart will be as well. 3 Since he knew that anger spoils and destroys rationality, he said, ‘Do not let the sun set while you are angry.’ 4 Then he showed us an example of humility and patience in the face of sorrows, saying, ‘Whoever slaps you on the right cheek, turn to him the left.’ 5

1 2 3 4 5

1 John 2:15. Luke 9:25.

Matthew 6:20.

Ephesians 4:26. Matthew 5:39.

‫‪251‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬إن السيد ‪ 1‬ا��سيح �� ����ع وصي ّة من الوصايا ح� ّى ��لها أو�� ً‬

‫وأرانا م��ا ‪ 2‬أ��وذ�ا ً ومثا�� ً فأو�� ً �ذّرنا من ��بة هذه ا��نيا قائ�� ً �� ��ب ّوا‬

‫العا�� و�� ما �ي العا��‪ .‬فإن العا�� وما فيه ��ول و يف�ى ومن يعمل مشية ‪ 3‬ا���‬ ‫يب�� إ�ى ا��هر ‪ 4.‬وماذا ينفع ا����ان إذا ر�ح ‪ 5‬العا�� ك� ّ� وخ�� نفسه أو ماذا‬

‫يعطي ا����ان فداء ً‪ 6‬عن نفسه؟ �� تك��وا ل��� كنوزا ً �ي ا��رض حيث‬ ‫السوس وا��ود يفسد واللصوص ���ق بل اك��وا ل��� كنوزا ً �ي السماء‬ ‫حيث �� دود يفسد و�� سارق ���ق ‪�� 7‬ن حيث تكون كنوز�� ‪ 8‬تكون‬ ‫ق��ب��‪.‬‬

‫ن الغضب يفسد العقل و��و ّره ‪ 9‬قال �� تغرب‬ ‫و��ا ��� أ ّ‬

‫‪10‬‬

‫الشمس ���‬

‫غضب��‪ �� .‬أرانا مثال الودا�ة والص�� ��� ا���زنات بقو�� من لطمك ���‬ ‫�دّك ا����ن ��و ّل �� ا�����‬

‫‪11.‬‬

‫‪.‬إن السيد ‪C and G1 omit‬‬ ‫‪.‬عنده ‪E1, G1, V2‬‬ ‫‪.‬مشيئة ‪Q‬‬

‫‪����.‬ا ً ‪S1, C, P, G1 add‬‬ ‫‪.‬أن ���ح ‪P‬‬

‫‪.‬فدية ‪S1, C, P, E1, V2‬‬

‫‪ ��.‬ا��ود يفسد و�� ��ل السارقون في��قون ‪Q‬‬ ‫‪.‬هناك ‪P adds‬‬

‫‪��.‬ور العقل ‪ with‬يفسد العقل و��و ّره ‪C and P replace‬‬ ‫‪.‬تغيب ‪E1‬‬

‫‪.‬ا���� ‪�; E1‬دّك ا����� ��و ّل �� ا����ن ‪C and G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

252

IN SEARCH OF THE TRUE RELIGION

He showed us an example of obedience, saying ‘Whoever forces you to walk a mile, walk two miles with him.’ 1 He showed us how to have sympathy in the face of the collapse of the world, saying, ‘Whoever wants to take your tunic, give him your cloak as well. Whatever he may ask of you, give it to him.’ 2 Likewise, he showed us asceticism, saying, ‘Do not acquire gold and silver.’ 3 Then he showed us contentment in life, saying, ‘Do not worry about what you will eat and what you will drink. Look at the birds of the sky; they neither sow, nor reap, nor gather into barns, and your heavenly father sustains them. First, seek the kingdom of God and his righteousness, and all this will be given in abundance to you.’ 4

1 2 3 4

Matthew 5:41. Matthew 5:40. Matthew 9:10.

Matthew 6:25–32.

‫‪TEXT AND TRANSLATION‬‬

‫‪253‬‬

‫وأرانا مثال الطا�ة بقو�� من َ‬ ‫ض ‪ 1‬معه ميل�ن ‪ 2.‬وأرانا أن ��‬ ‫�� ّرك مي�� ً فام ِ‬

‫يكون لنا إشفاق ��� حطام ا��نيا بقو�� من أراد أن يأ�ذ ثوبك فزده‬ ‫رداءك ومن سأل� فأعطه ‪ 3.‬و��ل� أرانا ا��هد ‪ 4‬بقو�� �� تقتنوا ذهبا ً و��‬ ‫فضة ‪ �� 5.‬أرانا القنا�ة �ي العيشة ‪ 6‬بقو�� �� تقولوا ماذا نأك� و�� ماذا‬

‫���ب ‪ 7.‬انظروا إ�ى طيور السماء فأ�ّ�ا �� ��رع و�� ��صد و�� ت�� ‪� 8‬ي‬ ‫ا���ازن ‪ 9‬وأبو��‬

‫ك� ّ� ��اد ل���‬

‫‪10‬‬

‫‪13.‬‬

‫السماوي يقي��ا‬

‫‪11.‬‬

‫اطلبوا أو�� ً مل�كوت ا��� و�� ّه‬

‫‪12‬‬

‫وهذا‬

‫‪.‬امش ‪C, P, G1‬‬

‫ض معه ميل�ن ‪S1 replaces‬‬ ‫‪.‬ام�� معه اثن�ن ‪ with‬فام ِ‬ ‫‪.‬ومن طلب منك ف�� ��نعه ‪G1 adds‬‬ ‫‪�.‬ي ا��عيشة ‪E1 and V2 add‬‬

‫‪�.‬ي ا��هد قال �� تقتنوا ذهبا ً و�� فضة ‪Q‬‬

‫‪�.‬ي قنا�ة العيشة ‪; Q‬بقو�� �� تقتنوا ذهبا ً و�� فضة �� أرانا القنا�ة �ي العيشة ‪E1 and V2 omit‬‬ ‫‪.‬ماذا نلبس ‪S1 adds‬‬

‫‪.‬تودي ‪; V2‬تاوي ‪; E1‬تو�ى ‪���; P and V‬ى ‪C‬‬ ‫‪.‬ا��هراء ‪G1‬‬

‫‪.‬ا��ي �ي السماء ‪V‬‬

‫‪.‬يغدوها ‪; E1 and V2‬يغدوها ‪ with‬السماوي ‪; V replaces‬يغذوها و يعط��ا ‪P‬‬

‫‪�; V, E1, V2‬دل ا��� ومل��� ‪�; P‬دل ا��� ومل�كوته ‪ with‬مل�كوت ا��� و�� ّه ‪C replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

‫‪�.‬د��‬

‫‪��.‬دادونه ‪��; E1 and V2‬دادو��ا ‪��; P‬ادونه ‪V‬‬

‫‪13‬‬

254

IN SEARCH OF THE TRUE RELIGION

Then he directed us to imitate him in his goodness and mercy, saying, ‘Do not repay evil with evil. Rather, it is better for you to repay evil with good. Imitate your heavenly father, for his sun rises over the good and the evil. He sends rain on the pure and the impure.’ 1 If you seek to take revenge all of your life, you will bequeath it to your son. Then he showed us examples of virtue, saying, ‘If you see a hungry man, then feed him, or a naked man, then clothe him, or sick a man, then care for him, or an imprisoned man, then visit him.’ 2 He said, ‘Blessed are the poor in spirit, for theirs is the kingdom of God. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth.

1 2

Matthew 5:29.

Matthew 25:35–45.

‫‪255‬‬

‫‪TEXT AND TRANSLATION‬‬

‫�� ر�� لنا التشب ّه بص���ه ور��ته بقو�� �� تك�فوا ‪ 1‬ال��ّ بال��ّ‪ .‬بل أو�ى ب��‬

‫أن تك�فوا ‪ 2‬ال��ّ ‪ 3‬با�����‪�ّ��� .‬وا بأبي�� السماوي فأن ّه ���ق �مسه ��� ا��خيار‬ ‫وا����ار‪ .‬و��طر غيثه ��� ا��طهار والف�ار ‪ 4.‬وأنت تطلب أن تأ�ذ الثأر‬ ‫مدّة حياتك وتورثه لو��ك‪ �� .‬أرانا مثا��ت ‪� 5‬ي الفضي�� بقو�� إن رأيت‬

‫�ائعا ً فأطعمه ‪ 6‬أو ع�يانا ً فاكسه ‪ 7‬أو ��يضا ً فعده وافتقده ‪ 8.‬ومن ك�ن‬

‫��بوسا ً فزره وافتقده ‪ 9‬فيما يصلح شأنه ‪ 10.‬وبقو�� طو�ى ل��ساك�ن با��وح فإن‬ ‫��م مل�كوت السماء‪ .‬طو�ى ���زا�ى فإ�ّ�م يعز ّون‪ .‬طو�ى ل��د�اء فإ��م ��ثون‬

‫ا��رض‪.‬‬

‫‪.‬تك�فئوا ‪Q‬‬

‫‪.‬تك�فئوا ‪; Q‬تك�فوا ‪; G1‬تعام��ا ‪C and P‬‬ ‫‪.‬فعل ال�� ‪S1‬‬

‫‪.‬الصا����ن والطا����ن ‪; Q‬ا��ؤمن�ن والك�فر�ن ‪V2‬‬ ‫‪.‬مثا�� ً ‪E1 and G1‬‬

‫‪.‬فأشبعه ‪P and G1‬‬ ‫‪.‬فاكسوه ‪P and V‬‬

‫فعوده ‪; V2‬فعود وافتقده ‪; E1‬قعودوه ‪; P‬فعو�� ‪ with‬فعده وافتقده ‪S1 and C replace‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪; G1 omits.‬وافتقده‬

‫‪.‬فزره وافتقده ‪P, V, E1, V2 omit‬‬

‫فزره وافتقده فيما يصلح شأنه ‪; C replaces‬وافتقده فيما يصلح شأنه ‪S1 and G1 omit‬‬

‫‪9‬‬

‫‪10‬‬

‫‪.‬ف�� ما يصلح شأنه فافع��ه ‪with‬‬

256

IN SEARCH OF THE TRUE RELIGION

Blessed are those who hunger for the work of righteousness, for they will be satisfied. Blessed are the pure of heart, for they will see God. Blessed are the peacemakers, for they will be called sons of God. Blessed are you when they revile you and falsely say every kind of evil about you on my account. Rejoice and be glad, for your reward is great in heaven.’ 1 Then he ordered us to deny the forbidden, saying, ‘Don’t murder. Don’t steal. Don’t commit adultery. Don’t bear false witness. Honor your father and mother, and love your relative as you love yourself.’

1

Matthew 5:1–12.

‫‪TEXT AND TRANSLATION‬‬

‫‪257‬‬

‫طو�ى ���ياع ‪ 1‬إ�ى ��ل ‪ 2‬ال�� فإ��م ��بعون‪ .‬طو�ى للنقي ّة ق����م ‪ 3‬فإ�ّ�م ���‬

‫يعاينون‪ 4.‬طو�ى لصان�� الس��م ‪ 5‬فإ��م أو��د ا��� ��عون ‪ 6.‬طوبا�� إذا‬

‫�� ّ�و�� ‪ 7‬وقالوا في�� ك� ك��ة سوء من أ��� ك�ذب�ن افرحوا و��ل ّ��ا ‪ 8‬فإن‬

‫أ���� ‪ 9‬عظ�� �ي السماء‪.‬‬

‫�� وضع لنا ال��ي عن ا���ارم ‪ 10‬بقو�� ‪ �� 11‬تقتل‪��� �� .‬ق‪�� �� .‬نِ‪��� �� .‬د‬ ‫با��ور‪ �� .‬الطا�ة ل��ا���ن ‪ 12‬أ��م أباك وأمك وأحبب قريبك كنفسك‪.‬‬

‫‪.‬والعطاش ‪S1 and G1 add‬‬

‫‪.‬من أ�ل ال�� ‪��; Q‬ل ‪S1 omits‬‬

‫‪.‬ل��طهار ‪ with‬للنقي ّة ق����م ‪S1 and P replace‬‬

‫طو�ى ل��طرود�ن من أ�ل ال�� فإن ��م ‪; S1 and V add‬ينظرون ‪P, V, E1, G1, V2‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪.‬طو�ى ل��طرود�ن من أ�ل العدل فأن ��م مل� السماء ‪; V2 adds‬مل�كوت السماء‬

‫‪; G1‬للسا��ن �ي الس��مة ‪; C and P‬للسا��ن �ي الصلح ‪ with‬لصان�� الس��م ‪S1 replaces‬‬

‫‪5‬‬

‫فأن�� ينظرون إ�ى ‪; V‬طو�ى ل��طرود�ن من أ�ل ال�� فإن مل�كوت ا��� ��م ‪C, P, E1, G1 add‬‬

‫‪6‬‬

‫‪.‬ل��صل��ن ب�ن الناس ‪; E1 and V2‬الس��مة‬

‫ا��� طو�ى ل��طرود�ن من أ�ل العدل فأن ��م مل�كوت السماء طو�ى للسباعي�ن �ي الس��م فأ��م‬ ‫‪.‬أو��د ا��� ��عون‬

‫‪���.‬و�� وطردو�� ‪; C and P‬طردو�� و���و�� ‪S1, E1, G1, V2‬‬ ‫‪.‬وا���جوا ‪P, E1, G1, V2‬‬ ‫‪.‬ثواب�� ‪S1, C, P, V‬‬

‫‪�� ��.‬اها عن ا���رمات ‪; Q‬ا��رام ‪S1‬‬ ‫‪�.‬ي ا����يل ‪S1 adds‬‬

‫‪ ��.‬الطا�ة ل��ا���ن ‪S1 and G1 omit‬‬

‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

258

IN SEARCH OF THE TRUE RELIGION

Then in another commandment he ordered mercy and kindness and the avoidance of pomposity and pride, saying, ‘Be charitable in secret, and do not let your left hand know what your right hand is doing.’ 1 ‘If you are invited to a banquet, sit at the end of the congregation.’ 2 ‘When you fast, do not be like the hypocrites, for they disfigure the vitality of their faces.’ 3 ‘When you pray, do not be like the hypocrites, for they display their phylacteries and wear their tassels long and pray in the open squares. Truly, I say to you that they have received their reward.’ 4 He presented an example of courage, saying, ‘Do not be afraid of those who kill the body. Rather, fear those who are able to cast the soul and the body into the fire of hell.’ 5

1 2 3 4 5

Matthew 6:3–4. Luke 14:10.

Matthew 6:16. Matthew 6:5.

Matthew 10:28.

‫‪TEXT AND TRANSLATION‬‬

‫‪259‬‬

‫�� وصية أ��ى �ي ا����ة واصطناع ا��عروف و��نب العظمة وا��فت�ار بقو��‬ ‫لتكن صدقتك �ي ال� ّ� و�� تع�� ��ينك ما تعم�� �مال� ‪ 1.‬و�ذا د ُعيت إ�ى‬

‫و���ة فا�لس آ�� ا���ا�ة‪ .‬و�ذا �م�� ف�� تكونوا ك���رائ�ن فأﻧﻬم ‪ 2‬يغ��ون‬ ‫نضارة وجوههم ‪ 3.‬و�ذا صلي�� ف�� تكونوا ك���رائ�ن فأ��م يعرضون أ�����م‬

‫‪4‬‬

‫و يطو ّلون هدب ثيا��م و يصّ ��ن ‪� 5‬ي ‪ 6‬السا�ات ‪ 7.‬ا��ق أقول ل��� إ�ّ�م قد‬

‫أ�ذوا أ��هم‬

‫‪8.‬‬

‫ور�� ‪ 9‬مثا�� ً للش�ا�ة بقو�� �� ��افوا مم ّن يقتل ا���� ‪ 10‬بل �افوا مم ّن يقدر‬

‫أن يل�� ‪ 11‬النفس وا��سد ‪� 12‬ي نار ‪ 13‬جه��‪.‬‬

‫‪.‬و�� تع�� �مال� ما تعم�� ��ينك ‪S1, C, P, G1‬‬

‫و�ذا �م�� ف�� تكونوا ك���رائ�ن فإ��م يعرضون أ�����م و يطو ّلون هدب ثيا��م و يصّ ��ن �ي ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪.‬و�ذا �م�� ف�� تكونوا ك���رائ�ن فإ��م يعرضون أ�����م و يصّ ��ن ��ى السا�ات ‪; C‬السا�ات‬ ‫‪.‬و�ذا �م�� ف�� تكونوا ك���رائ�ن فأﻧﻬم يغ��ون نضارة وجوههم ‪P and G1 omit‬‬ ‫‪.‬يعرضون أطراف أثوا��م ‪Q‬‬

‫‪.‬هدب ثيا��م و يصّ ��ن ‪P and G1 omit‬‬ ‫‪��.‬ي ‪V and E1‬‬

‫‪.‬و ��بون الس��م �ي ا��سواق والص��ة �ي ا��وامع والسا�ات ‪; G1‬السيا�ات ‪E1‬‬

‫وأن�� إذا �م�� ف�� تظهروا ‪; After this word, S1 and P add‬ثوا��م ‪S1, V, E1, V2‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫و�ذا �م�� ف�� تظهروا للناس ما ب�� وتغ��ون ‪; C adds‬للناس ان�� صوام�ن وتغ��ون نضارة وجوه��‬ ‫‪.‬و�ذا �م�� ف�� تظهروا للناس صيام�� ‪; G1 adds‬نضارة وجوه��‬ ‫‪.‬وأرانا ‪Q‬‬

‫‪.‬ا��سد ‪C, P, G1‬‬

‫‪.‬يقتل ‪P and G1‬‬

‫‪.‬ا��سد ‪ with‬و يلق��ا ‪; V2 replaces‬يلق��ما ‪P and G1 add‬‬ ‫‪.‬نار ‪S1 omits‬‬

‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

260

IN SEARCH OF THE TRUE RELIGION

Then he ordered us to speak the truth, saying, ‘Let your word yes be yes and no be no. Anything added to that is from the evil Iblīs (the devil).’ 1 Then he taught us chastity, saying, ‘Those who have wives must be like those who do not have them.’ 2 If your eye causes you to doubt, cast it away, or your hand or your foot, for it is better to live with one eye or to be lame than to hurl your entire body into the fire of hell.’ 3 Then he showed us an example of preserving one’s virginity, saying, ‘There are people who were born eunuchs from the womb of their mothers, people who were castrated by other people, and people who castrated themselves for the sake of the kingdom of heaven.’ 4

1 2 3 4

Matthew 5:37.

1 Corinthians 7:29. Matthew 5:29–30. Matthew 19:12.

‫‪TEXT AND TRANSLATION‬‬

‫‪261‬‬

‫�� يأ��نا بصدق اللسان بقو�� فليكن ك��م�� ‪ 1‬النعم نعم ‪ 2‬وال�� �� ‪ 3.‬وما زاد‬

‫��� ذل� فهو من إبليس ال���� ‪ 5 �� 4.‬يع�ّ�نا العفاف بقو�� ‪ 6‬من ��م ��اء‬ ‫��ب أن يكونوا ��ن ليس ��م ‪ 7.‬فإن شككتك ‪ 8‬عينك فألقها ‪ 9‬عنك أو ��ك‬

‫أو ر�ل� ‪ ٌ ����� 10‬ل� أن ���ل ا��ياة بع�ن وا�دة ‪ 11‬أو أع�ج من أن يطرح‬ ‫جسدك ك� ّ� �ي نار جه� ّ�‪ �� .‬أرانا مث�� ً �ي حفظ البتولي ّة بقو�� أناس و��وا‬

‫خصيانا ً من بطون أ��ا��م وأناس أخصوا ‪ 12‬من الناس وأناس خصوا ذوا��م‬

‫من أ�ل مل�كوت‬

‫السماء‪.‬‬

‫‪.‬قول��� ‪V2 omits; E1‬‬ ‫‪.‬و�ي ‪P and V add‬‬ ‫‪.‬نعم نعم �� �� ‪Q‬‬

‫‪ ��; E1 and‬يعاتب النظر الفاسق بقو�� عن نظر نظرة ��وة فقد زنا ��ا �ي قلبه ‪C and P add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫�� ‪ ��; G1 adds‬يعاقب النظر الفاسق بقو�� من نظر إ�ى إ��أة ���وة فقد زنا ��ا �ي قلبه ‪V2 add‬‬ ‫‪��.‬سنا من النظر ���وة بقو�� من نظر إ�ى إ��أة واش��اها فقد زنا ��ا �ي قلبه‬

‫‪.‬أن يعاقب النظر الفاسق بقو�� من نظر إ�ى ا��أة نظر ��وه فقد ز�ى ��ا �ي قلبه ‪V adds‬‬ ‫‪.‬طو�ى ‪P adds‬‬

‫من ��م ��اء ‪��; G1 omits‬ن �� ��اء ��م ‪�� with‬ب أن يكونوا ��ن ليس ��م ‪V replaces‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

‫‪��.‬اء ‪��; V2 adds‬ب أن يكونوا ��ن ليس ��م‬ ‫‪.‬شك�تك ‪S1‬‬

‫‪.‬فاقلعها ‪S1, C, P, V, G1‬‬

‫‪.‬فاقطعهما ‪S1 and P add‬‬

‫‪.‬أعورا واشل ‪S1, C, P, V, E1, G1‬‬ ‫‪.‬خصبوا ‪P‬‬

‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

262

IN SEARCH OF THE TRUE RELIGION

He said, ‘He who divorced his wife for reasons other than adultery has caused her to commit adultery. Whoever married a divorced woman has committed adultery.’ 1 He showed us the virtue of life after the transition to the next world, saying, ‘They neither eat nor drink, they neither marry nor are given in marriage. Rather, they are like angels of God.’ 2 This corruptible body will be transformed into a body without corruption. It will be without the coarseness of an unclean body, and the tools and organs of sin will be removed entirely from it. As for the hope that we hope for, it is to be close to God, may he be exalted, and to be in his favor. He said, may he be strengthened, ‘What God has prepared for his beloved ones and those who keep his commandments no eye has seen, no ear has heard, and no heart of man has envisioned.’ 3

1 2 3

Matthew 19:19. Matthew 22:30.

1 Corinthians 2:9.

‫‪263‬‬

‫‪TEXT AND TRANSLATION‬‬

‫وبقو�� من طّ �� ا��أته من ��� ‪ 2 ��ّ� 1‬ز�ى فقد أحوجها ‪��� 3‬ي‪ .‬ومن ��وّج‬ ‫مطلقة فقد ز�ى‪ .‬وأرانا فضل تل� العيشة بعد النق�� إ�ى العا�� الثا�ي بقو�� ��‬

‫يأك�ون و�� ���بون و�� ��وّجون و�� ي��وّجون بل يكونون ����ئ�� ا���‪ .‬و�ن‬

‫هذا ا���� البا�ي ينتقل إ�ى �دم الب�� و يُعدَم الغلظ ا��ناسب ال��اب ويبطل‬

‫عنه آ��ت وأعضاء ‪ 4‬ا��طية بالك�ي ّة ‪ 5‬وأما ا���اء ا��ي ��جوه فهو القرب من‬

‫ع� قو�� ‪ 6‬إن ما أ�دّه ا��� إ�ى أحب ّائه‬ ‫ا��� تعا�ى وا��ظوة ��يه وقد قال ّ‬ ‫والعامل�ن بوصاياه ‪َ�َ� �� 7‬ه ُ ��ن و�� ��مع به أذن و�� ��طر ��� قلب ��� ‪8.‬‬

‫‪S1 omits ���.‬‬ ‫‪.‬ك��ة ‪P‬‬

‫‪.‬ا��أها ‪Q‬‬

‫آ��ت وأعضاء ا��طية ‪; S2 and V replaces‬أوساخ ‪ with‬آ��ت وأعضاء ‪S1 replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪.‬ويبطل ا��ن عنده القضا والسبيل بالك�ي ّة ‪; E1 and V2‬ا��ن القضاء والسبيل ‪with‬‬ ‫‪.‬ويبطل عنه آ��ت وأعضاء ا��طية بالك�ي ّة ‪P and G1 omit‬‬

‫أن ��ن �� تنظر ‪; V adds‬أن ��ن �� تنظر وأذان �� ��مع و��� قلب ���ي �� ��طر ‪P adds‬‬

‫‪5‬‬ ‫‪6‬‬

‫‪.‬وأذان �� ��مع‬

‫‪�.‬افظي وصاياه ‪G1‬‬

‫و�� ‪َ�َ� ��; E1 and V2 omit‬ه ُ ��ن و�� ��مع به أذن و�� ��طر ��� قلب ��� ‪P and V omit‬‬

‫‪7‬‬ ‫‪8‬‬

‫وقد قال ع� قو�� ��ء �� نظرته ��ن و�� �معت به إذن و�� ��طر ��� قلب ‪��; Q‬طر ��� قلب ��‬

‫‪���.‬ي ما قد أ�ده ا��� ���بيه و�افظي وصاياه‬

264

IN SEARCH OF THE TRUE RELIGION

Because Christ—may he be exalted—is the Spirit of God and his Word, and he is actually God, he established a law for us that is befitting of the divine will, for he possessed a virtue to which he guided us out of his mercy. As for your prophet Muḥammad, he was a man of a people whose worship was loathsome. He was brought up and raised in the customs of an indulgent and corrupt life, driven by bodily desires and the pursuit of corruptible, bestial pleasure. Having lived this life for a long time, and having been guided to such a lifestyle, it became natural. These customs gripped him until it became difficult to turn away from them. Therefore, he established a law according to his own intention and the conventions that he loved. Since he was a lover of women and lusted after them, he directed you to increase and expand [your number of] women because everyone who loves and prefers something legislates and teaches it to others, so that his law resembles his actions, and his actions correspond to his law. As for Christ, may he be exalted, he raised the dead by the power and strength of his divinity, which is beyond description, whereas your prophet, using his sword, destroyed the lives of those who opposed and rejected his orders.

‫‪265‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و�� ّا ك�ن ا��سيح تعا�ى روح ا��� وك��ته وهو إ�� ‪ 1‬وضع لنا �� يعة تناسب‬ ‫ا��شيئة ‪ 2‬ا����ية ‪ 3‬و�ذ ك�نت الفضي�� عنده مأثورة قادنا إل��ا ����ته‪.‬‬

‫أما ‪ 4‬نبي ّك ��� ّد فإذ ك�ن إ��انا ً ومن أهل تل� العبادة ا��مقوتة وقد ��� ّى و��أ‬ ‫�ي �ادات العيشة ا��خي ّة الفاسدة ‪ 5‬منقادا ً بأهواء ا���� واستعمال ال��ة‬ ‫ال��يمية ا��نتنة ولطول مكثه ف��ا وانقياده إل��ا صارت فيه طبعا ً ومل�كته‬

‫‪6‬‬

‫�ادة ح� ّى صار ‪ 7‬يصعب �ليه ا��نتقال ع��ا فوضع �� يعة ��سب قصده‬

‫و���ته ال�ي ألفها و�ذ ك�ن ‪�� 8‬ب ّا ً‪ 9‬للنساء وشبقا ً ��نّ‬

‫‪10‬‬

‫ر�� ل��� ا��زدياد‬

‫أحب شيئا ً وآ��ه ��ّ�ه لغ��ه و�� ّ� به ح� ّى تكون‬ ‫ّ‬ ‫ن ك� من‬ ‫وال�ك��ة م��نّ �� َ ّ‬

‫�� يعته ��اثل ���� ‪ 11‬و���� يناسب �� يعته وأما ا��سيح تعا�ى فقد أقام ا��و�ى‬

‫ي باستعمال‬ ‫باقتدار وقو ّة ‪�� 12‬هوته ال�ي �� يباح بوصفها‪ .‬ونبي ّك ‪ 13‬أمات ا�� ّ‬ ‫السيف ��ن �الف أوا��ه وأن��ها‪.‬‬

‫‪.‬إ�� من إ�� ‪; V, E1, G1, V2‬حق ‪S1 adds‬‬ ‫‪.‬ا��شيئة ‪C, P, G1 omit‬‬

‫‪.‬إ��هيته ‪��; G1‬هوته ‪ with‬ا��شيئة ا����ية ‪S1 replaces‬‬ ‫‪.‬و��ل� ‪; V2‬و��ل� ‪P, E1, G1‬‬

‫‪.‬ا������� ‪; S2, P, V, E1, V2‬ا��ن��� ‪S1 and G1‬‬ ‫‪P and G1 omit.‬‬

‫‪.‬ح� ّى صار ‪P omits‬‬

‫‪.‬و ��سب ما ك�ن ‪ with‬و�ذ ك�ن ‪V replaces‬‬ ‫‪�.‬اشق ‪S1‬‬

‫‪��.‬سب ذل� ‪ and add‬و�ذ ك�ن ��ب ّا ً للنسا وشبقا ً ��نّ ‪P and G1 omit‬‬ ‫‪���.‬ه ‪E1 and V2‬‬

‫‪P, V, E1, G1, V2 omit.‬‬ ‫‪ّ ���.‬د ‪S1, C, P, G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

266

IN SEARCH OF THE TRUE RELIGION

Christ led people to his worship through his astonishing signs and victorious marvels, whereas your prophet led them to error by allowing menace and terror, and with false promises in this world and the next. He guaranteed you a paradise with descriptions that are not fitting for minds to believe. Because you had been raised with the very same customs and conventions, he prescribed a lax law that would reflect his conventions and transgressions. Since his aim from women was merely pleasure, he said, ‘Take four women, and as many concubines as you wish, and as many slave girls as you please.’ 1 He said,

1

Sūrat al-Nisāʾ 4:3; Sūrat al-Muʾminūn 23:6.

‫‪TEXT AND TRANSLATION‬‬

‫‪267‬‬

‫وا��سيح قاد الناس إ�ى عبادته بآياته الباهرة و��ائبه القاهرة ونبي ّك قادهم‬

‫‪1‬‬

‫إ�ى رأيه الضال ‪ 2‬بال��خيص وال��د�� والتفز يع ‪ 3‬ووعوده ‪ 4‬الك�ذبة �ي ا��نيا‬

‫وا����ة و�من ل��� جن ّة ‪�� 5‬ا أوصاف ‪ �� 6‬يليق ��وي ‪ 7‬ا��لباب تصديقها و��ا‬

‫كنتَ أنتَ ��أتَ نظ��ه ‪� 8‬ي تل� العادات ‪ 9‬والس�ايا بعي��ا ر�� ل��� �� يعة‬

‫رخي ّة ‪ 10‬تضا�ي ��يته ‪ 11‬وت����ها ‪ 12.‬و��ّا ك�ن قصده من النساء ا��تعة قال �ذ‬ ‫من النساء أربعة ومن ال��اري ��ما شئت ومن ا��ماء ��ما رضيت‬

‫وقال‬

‫‪13‬‬

‫‪14:‬‬

‫‪.‬استقادهم ‪; S2, P, V‬استعادهم ‪S1‬‬

‫‪.‬ا��ليل ‪; P and G1 omit; E1 and V2‬ا��ليل ‪S1, S2, V‬‬ ‫‪.‬والتقر يع ‪E1, G1, V2‬‬ ‫‪.‬وو�ده ‪S1 and G1‬‬

‫‪��.‬دع ��ا ا��اهل�ن ‪S1 adds‬‬

‫‪.‬و�د��� ��ا ‪�� with‬ا أوصاف ‪P and G1 replace‬‬ ‫‪.‬ا��دب ‪P adds‬‬

‫‪.‬معه ‪P, V, E1, G1, V2‬‬ ‫‪.‬العيشة ‪P and G1‬‬

‫‪.‬رخي ّة ‪S1, P, E1, G1, V2 omit‬‬

‫‪ ��.‬يعته ‪; E1‬توافق طبا�ه ‪ with‬تضا�ي ��يته ‪P replaces‬‬ ‫‪.‬ر�� ل��� ��ايا و�� يعة توافق طبا�ه وت����ها ‪Q‬‬ ‫‪.‬شئت ‪Q‬‬

‫‪.‬ومن ا��ماء ��ما رضيت وقال ‪C, P, G1 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬

268

IN SEARCH OF THE TRUE RELIGION

‘If your wife disobeys you and angers you, you can make a pledge, divorce her, and marry another. If you regret separating from her and prefer to return to her, you are not permitted to have sex with her until another man has entered her.’ 1 Consider a law that includes such confusion and chaos. When a woman should be deemed lawful [for you to marry], it deemed her unlawful, and when she should be deemed unlawful [for you to marry], it deemed her lawful; when she was unwed, it rejected her, and when she became a fornicator, it was pleased with her. The story of Zayd’s wife is not hidden from you: how he took her while she was baking bread in her home, then composed a verse about her, saying, ‘When Zayd had performed the necessary formality of divorcing her, we gave her in marriage to you, Muḥammad.’ 2 He should have been satisfied with the women he had and not deprived the man of his wife and coerced him to divorce her. He even said, ‘Have sex on Fridays.’ 3

See Saḥīḥ Muslim book 16, no. 129. See also Saḥīḥ al-Bukhārī book 77, no. 10. 1

Sūrat al-Aḥzāb 33:37. There are various ḥadīth traditions in which Muhammad outlined the appropriate times to have sex.

2 3

‫‪TEXT AND TRANSLATION‬‬

‫‪269‬‬

‫إن �الفتك ��متك وأغضبتك ‪ 1‬و�لفت ‪� 2‬ل��ا ‪ 3‬فطل ّقها وقارن ‪��� 4‬ها‪ .‬و�ن‬

‫��مت ��� فرق��ا وآ��ت العودة إل��ا ��ا ��ل ل� مضاجع��ا دون أن ���ل‬

‫�ل��ا ر�ل آ��‪ .‬انظر إ�ى �� يعة ٍ‪�� 5‬تمل هذا التشو�� والت�ليط‪ .‬إذ ‪ 6‬حيث‬

‫ك�نت ا����أة ����� ً �ليك � َ�ّم��ا و��ا ��مت �ليك �لل��ا ‪ 7.‬و��ن ك�نت‬

‫��ّة ��ه��ا و��ّا صارت زانية رضي��ا‪.‬‬

‫وا��أة ز�� ��ا ���� عنك شأ��ا كيف أ�ذها ‪ 8‬حيث ك�نت ‪ ����� 9‬ا����� �ي‬

‫بي��ا فعمل ف��ا آية‬

‫‪10‬‬

‫بقو��‪�� :‬ا‬

‫‪11‬‬

‫ق�� ز�� م��ا وطرا ً ازوجنا�ها‬

‫‪12‬‬

‫يا ��� ّد‪.‬‬

‫وقد ك�ن سبي�� أن يكت�� ��ا عنده من النساء و�� ��لب ��مة ا���ل‬ ‫و يغصبه �ل��ا وقو�� �امعوا يوم ا���عة‪.‬‬

‫‪.‬وأغضبتك ‪S1 and P omit‬‬ ‫‪�.‬لفت ‪G1‬‬

‫‪.‬بالط��ق ‪S1 adds‬‬

‫‪.‬قارب ‪G1 and V2‬‬ ‫‪ ��.‬يعته ‪S1‬‬

‫‪��.‬ا ‪; Q‬ف��ا ‪V‬‬

‫‪.‬بنك��ك ��ا لغ��ك وتعود تأ�ذها ‪S1 adds‬‬

‫‪.‬من زوجها ‪; G1 adds‬ر�لها ��ّا نظرها ‪P adds‬‬ ‫‪��.‬ا نظرها ‪ with‬حيث ك�نت ‪Q replaces‬‬ ‫‪�.‬ي القرآن ‪S1 adds‬‬ ‫‪.‬وما ‪S1‬‬

‫‪.‬انكحناك إياها ‪; G1‬انكحنا�ها ‪P, V, G1, V2‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

270

IN SEARCH OF THE TRUE RELIGION

And his saying, ‘May the hands of Abū Lahab and his wife, the carrier of firewood, perish. Around her neck there is a twisted rope.’ 1 These are the words of your prophet, who dared to say that God revealed such words to him. He feared neither the watchfulness of God nor his retribution on the Day of Judgement and Reckoning. Tell me, Muslim, regarding the truth of your worship, what power or virtue does your book contain? It merely includes ornate words—it contains neither virtue nor what is compatible with divine or spiritual elegance. Rather, it is relatable to the enjoyment, coarse materialism, pleasures, and bliss of this world. The truth has become clear and the proof demonstrated. If persuasion is useful, then let he who wishes to be persuaded be persuaded, for reason and rationality have helped determine and clarify the evidence.” [Part 22: The Four Scriptures]

The Muslim said, “Woe to you, monk. You have unleashed your tongue and spoken out of ignorance; you have magnified your fury and amplified your ridicule. And it is you who does not fear the watchfulness of God on the Day of Reckoning.”

1

Sūrat al-Masad 111:1–5.

‫‪TEXT AND TRANSLATION‬‬

‫‪271‬‬

‫وقو�� ‪ 1‬ثبت �� ‪ 2‬أ�ي ��ب وا��أته ��ا�� ا��طب �ي جيدها حبل من مسد‪.‬‬ ‫�ش من‬ ‫فهذه ألفاظ نبي ّك ال�ي ‪�� 3‬ا�� وقال إن ا��� أو�ى إليه ��ا و�� � َ‬

‫��اقبة ا��� وا��واب ع��ا �ي يوم ا���ن وح�� العا���ن‪ .‬فقل �ي يا مس�� ��ق‬

‫معبودك أي قوة أم أي ‪ 4‬فضي�� ‪�� 5‬وي ��ابك وأي ���دة؟ ‪ 6‬إ�ّ�ا ��وي‬

‫‪7‬‬

‫ألفاظا ً ����فة و�� ��وي فضي�� و�� ما يناسب شيئا ً إ��ي ّا ً لطيفا ً و�� روحي ّا ً‬ ‫بل يناسب ‪ 8‬متاع ا��نيا ‪ 9‬و�لظ ا��يو�ي و��ات ا��نيا ونعيمها‪ .‬فقد‬ ‫ا��قّ وظهر البيان‬

‫‪11‬‬

‫‪10‬‬

‫ات ّضح‬

‫فإن نفع ا��قناع فليقتنع من ��وم ا��قتناع فقد استفاد‬

‫العقل والقياس ا���� ‪� 12‬إيضاح البيان‪.‬‬

‫] ‪ - ٢٢‬ال�كتب ا��ربعة [‬

‫قال ا��س��‪ :‬و ��ك يا راهب فقد أطلقت لسانك وتك َ� ّ�تَ ��هل ودارستَ‬

‫�ش ��اقبة ا��� يوم َ ا����‪.‬‬ ‫ك وأ��فتَ �ي ��وك َ و�� � َ‬ ‫حنق َ‬

‫‪.‬وقو�� ‪G1 omits‬‬

‫;بنت �� �ن ‪; V2‬بنت ���ن ‪; V‬بيت ��ا ‪ with‬ثبت �� ‪P replaces‬‬ ‫ٍ‬ ‫‪.‬تبت ��ا ‪Q‬‬ ‫‪.‬ا��ي ‪C, E1, G1, V2‬‬

‫‪.‬مع�ى أم أي ‪P and G1 add‬‬ ‫‪; V2 omits.‬آية ٍ ‪E1 adds‬‬ ‫‪.‬وأي ���دة ‪S1 omits‬‬ ‫‪P ����.‬‬

‫‪V and E1 omit.‬‬

‫‪.‬مثال ا��نيا ‪; S2‬خصب ا���� ‪ with‬متاع ا��نيا ‪S1 replaces‬‬ ‫‪.‬انكشف الصدق ‪P and G1‬‬ ‫‪.‬وارتفع ا��يب ‪S1 adds‬‬

‫‪.‬ا��ا�� ‪V, E1, V2 omit; G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

272

IN SEARCH OF THE TRUE RELIGION

The monk said, “God and the Day of Reckoning are feared by those who perpetrate the forbidden and commit sin, as well as by deceivers, evildoers, speakers of lies, and those who claim falsehoods. If I have spoken what is in your book and pronounced by your prophet, then why do you claim we are ignorant?” The Muslim said, “Because you have been careless and have not contemplated the criticism and invective which you have spoken concerning the religion of Islam.” The monk said, “O Abū Ẓāhir, should a dead man be afraid that someone will kill him, or should he be scared that someone will threaten him with death?” The Muslim said, “No. Because he who dies once cannot die again.” The monk said, “I am of those who have died to the world, and the world has died to me; as far as I am concerned, it has become something dead, just as I am dead to it; I have no need of it, and it has no need of me; I have left its pleasures, I have abandoned its bliss, I have given it its bill of divorce, and I have freed myself from the links of its chains, for she and I are at a clear distance [from one another].”

‫‪TEXT AND TRANSLATION‬‬

‫‪273‬‬

‫قال ا��اهب‪ :‬إ�ّ�ا ��اف ا��� و يوم ‪ 1‬ا���� ��تكبوا ا���ارم و�ام��ا ا��آ��‬

‫ا��ادعون الظا��ون ا��تكّ��ون بال���ب ا�� َ ّدعون بالباطل و�ن كنتُ أنا تك َ� ّ�تُ‬ ‫��ا �ي ��ابك و��ا لفظ به نبي ّك ��ا بال� تنسبنا إ�ى ا��هل؟‬

‫‪2‬‬

‫ك ﺗﻬ َوّرت ‪ 3‬و�� تف� ّ� فيما ينشأ به �ليك من د�ن ا��س��م من‬ ‫قال ا��س��‪�� :‬ن َ‬

‫جهة ذمّك ‪ 4‬إياه وسب ّك ��‪.‬‬

‫قال ا��اهب‪ :‬يا أبا ضاهر‪ ،‬هل ا��ي ّت ��اف مم ّن يقت�� أم ���� مم ّن يتو�دّه‬

‫با��وت؟‬

‫‪5‬‬

‫قال ا��س��‪�� .�� :‬ن من مات دفعة ��ا ��وت أيضا ً‪.‬‬

‫‪6‬‬

‫قال ا��اهب‪ :‬أنا مم ّن قد مات عن ا��نيا وماتت ا��نيا عندي ‪ 7‬وصارت‬

‫عندي ك�ل��ء ا��ائت وأنا عندها ��ل� ��ا �ي �ا�ة إل��ا و�� �ي ا� َيّ‬

‫و��رتُ مسارّها ‪َ 8‬‬ ‫وطل ّقتُ ‪ 9‬نعيمها ودفعتُ إل��ا ��اب ط��قها و�لصت من‬ ‫حبال وثاقها ‪ 10‬ما ��ا ��ا ‪ 11‬فإ� ّي و�� ّاها ��� بعدٍ مب�ن‪.‬‬

‫‪.‬و ‪E1, G1, V2 omit‬‬ ‫‪.‬أهل ا��هل ‪G1‬‬

‫‪.‬إ�ى ا��هل ‪��; V and E1 add‬زيت ‪C‬‬ ‫‪.‬ذمك وسبك ‪C and G1‬‬ ‫‪.‬بالقتل ‪Q‬‬

‫‪.‬أ��ى ‪P, V, E1, G1, V2‬‬ ‫‪G1 omits.‬‬

‫‪��.‬ورها ‪; C‬م��ا��ا ‪S1‬‬

‫‪.‬طل َّقت ‪C, P, G1 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫و�� أكن من ‪; P and G1‬و�� ��ت من ر�ا��ا فلتفعل ‪; C adds‬فلتفعل ‪S2, E1, V2 add‬‬

‫‪10‬‬

‫‪.‬فافعل ما ��ال� ‪ with‬ما ��ا ��ا ‪S1 and V replace‬‬

‫‪11‬‬

‫‪.‬ر�ا��ا فلتفعل‬

274

IN SEARCH OF THE TRUE RELIGION

The emir said, “May God secure your soul, monk, and have no fear. Speak your mind, for we have granted you security, given you authority, and permitted you to speak on the topic of scriptures and religions as well as to clarify evidence; therefore, say what you have to say and increase our knowledge and understanding. I have been longing and greatly impatient to have the pleasure of meeting a man and scholar like you, who can inform us about every scripture, opinion, and religion.” The monk said, “May God strengthen the emir. Whoever walks in the daytime will be safe from stumbling. If this is your opinion and you would like to investigate every scripture and religion, listen to this parable. It has been said that there was a certain ancient king who was living a life of purity and chastity; he was an expert in the medical field and skilled in utilizing the healthiest and purest foods, by which he intended to

‫‪275‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��م��‪ :‬آمنك ا��� ��� نفسك يا راهب ‪ 1‬و�� بأس �ليك فأوسع صدرك َ‬ ‫� السلطان وفسحنا ‪ 2‬ل� الك��م �ي باب‬ ‫فقد �م ّنا ل� ا��مان وجعلنا ل َ‬

‫ال�كتب وا��ديان ‪ 3‬و�يضاح البيان فقل ما عندك وزدنا ���ا ً وبيانا ً فقد كنتُ‬

‫�ي شوق ‪ 4‬وتلهّف ���� أن أسعد ���ل مثل� و�ا�� ����ك يوقفنا ��� ك�‬

‫��اب ورأي ود�ن‪.‬‬

‫‪5‬‬

‫أع� ا��� ا��م�� من سل� �ي ال��ار فقد أمن العثار ‪ 6.‬فإذا ك�ن‬ ‫قال ا��اهب‪ّ :‬‬ ‫ن ملك� ً‬ ‫هذا ا��أي رأيك وهذا مط��بك ‪ 7‬فا�مع ا��ثل �ي ذل� ‪ 8.‬فقد ذ��وا أ ّ‬ ‫من ا����ك ا��وائل ك�ن يعيش �يشًة ذات ‪ 9‬نقاء ‪ 10‬وظلف ‪ 11‬خب��ا ً بصنا�ة‬ ‫الطب ماهرا ً ��ا مستعم�� ً من ا���ذية أخفّها وألطفها يقصد ��ا قوام‬ ‫ّ‬

‫‪12‬‬

‫‪.‬يا راهب ‪C and P omit‬‬ ‫‪.‬فتحنا ‪S2, E1, V2‬‬

‫‪�.‬ي باب ال�كتب وا��ديان ‪C, P, G1 omit‬‬ ‫‪.‬شد�� ‪P, V, E1 add‬‬ ‫‪E1 and G1 omit.‬‬

‫‪.‬ا��كيدة والع��ة ‪; P and G1‬الن�� والعثار ‪S1‬‬

‫ا��ط��ب مط��بك أن تقف ��� ك� ��اب ‪; P‬أن تقف ��� ك� ��اب ود�ن ‪S1 and C add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

‫‪.‬ا��ط��ب مط��بك ‪; V, E1, G1‬ود�ن‬

‫‪.‬فا�مع ا��ثل �ي ذل� ‪V, E1, V2 omit‬‬ ‫‪.‬ذا ‪V and E1‬‬

‫‪.‬تقاة ‪; Q‬ثفة ‪G1‬‬

‫‪.‬وصلف ‪; P, V, E1, G1, V2‬وصار ‪; S2‬عفة واعتدال ‪ with‬نقاء وظلف ‪S1 replaces‬‬ ‫‪.‬حياته ‪Q adds‬‬

‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

276

IN SEARCH OF THE TRUE RELIGION

improve his health and stability. This king had a son who was raised with his father in this regimented lifestyle according to the law of medicine. When he reached the age of maturity, he wanted to travel and journey to a far-off distant land. Knowing his son’s state of health and the weakness of his body and disposition, the king sent a doctor with him to monitor and manage his condition, saying to him, ‘Son, as long as you follow the opinion of the doctor who accompanies you, your health and wellbeing will be stable.’ When the young man traveled, time and time again he followed the opinion and counsel of the doctor. That was, until he befriended strangers from another tribe, who were living a lifestyle contrary to his disposition and way of life. After a while, he developed a friendship with them, and he began delighting in their foods. He began neglecting the doctor’s opinion and rejecting his counsel. Therefore, the doctor moved away from him and no longer preferred his company.

‫‪277‬‬

‫‪TEXT AND TRANSLATION‬‬

‫�� ّته وثبا��ا وك�ن ��ذا ا��ل� و�� ٌ قد ��أ مع أبيه ‪� 1‬ي تل� العيشة ‪ 2‬مستس��ا ً‬

‫لطب ‪ 3‬ف��ا بلغ إ�ى سنّ الشباب آ�� السفر والنق�� إ�ى ب��دٍ شاسعة‬ ‫ّ‬ ‫بقانون‬

‫‪4‬‬

‫بعيدة ‪ 5.‬و��ا ك�ن ا��ل� �ارفا ً ب��كيب و��ه وضعف جسمه و��ا�ه أرسل‬

‫معه طبيبا ً ��وس أحوا�� و��ب��ه ‪ 6‬وقال �� ما دمت أ�ّ�ا الو�� تعمل ��أي‬ ‫الطبيب ا��ي يصحبك فأنك تكون ثابتا ً‪� ��� 7‬ال �� ّتك و�افيتك‪.‬‬

‫و��ا سافر الشاب ك�ن يعمل وقتا ً بعد وقت ‪�� 8‬أي الطبيب ومشورته ح� ّى‬ ‫صاحب أناسا ً غ�باء عن قبيلته ومعا��م ينافر ��ا�ه و�يشته فأقبل‬

‫يعا��هم ملي ّا ‪ 9‬إذ است�ّ�‬

‫‪10‬‬

‫طعا��م و��اون ��أي الطبيب و�� يكن‬

‫مشورته فابتعد عنه الطبيب و�� يؤ�� مقارنته‪.‬‬

‫‪12‬‬

‫‪11‬‬

‫يقبل‬

‫‪.‬أبو يه ‪G1‬‬

‫‪.‬يعي��ا ‪P, V, E1, G1, V2 add‬‬

‫‪.‬الطب مستس��ا ً ‪; Q‬مستس��ا ً ‪; V adds‬مستش��ا ً ‪P adds‬‬ ‫‪.‬شاء منعه ‪P‬‬

‫‪.‬إ�ى أرض بعيدة ‪; Q‬إ�ى ب��دٍ شاسعة بعيدة ‪V2 omits‬‬ ‫‪.‬و����ه ‪��; V2‬وسه و����ه ‪G1‬‬ ‫‪.‬مآمن ‪; G1‬ثامن ‪P‬‬

‫‪.‬و��ا سافر ك�ن وقتا ً بعد وقت يعمل ‪Q‬‬ ‫‪P, V, E1 omit.‬‬

‫‪.‬يعا��هم وهو ي�� بطعا��م ‪Q‬‬

‫‪.‬فيما بعد ‪P, V, G1, V2 add‬‬

‫‪.‬مقاربته ‪; E1, V2, Q‬مفارقته ‪��; C, P, G1‬افقته ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

278

IN SEARCH OF THE TRUE RELIGION

As the young man lived a life of chaos, he became sick and his disposition changed; consequently, he became bedridden. This king had enemies whom he had exiled from his kingdom, and when the news reached them that the son of the king was sick, they had now discovered a means to do him harm. Therefore, with this in mind, they did not prescribe him the appropriate medicine. One of them approached him and came before him, saying, ‘News reached your father, the king, that you are sick. As a result, he sent me to you with this book to use what is in it, so that you will be cured of your illness.’ After that, another man came to him saying what had been said

‫‪TEXT AND TRANSLATION‬‬

‫‪279‬‬

‫و��ا صار الشاب يعيش با��ليط ‪�� 1‬ض وا��رف ��ا�ه ولبث مل�� ‪��� 2‬‬ ‫فراشه‪.‬‬

‫وك�ن ��ذا ‪ 3‬ا��ل� أناس أ�داء قد نفاهم من ممل�كته‪�� 4 ،‬ا بلغهم أن ا�ن ا��ل�‬ ‫��ض و�دوا سببا ً �ي وصول ال�� إليه‪ 5 .‬فك�نوا ‪�� 6‬ذا الو�ه �� يصفون ��‬

‫ا��واء ا��ناسب �� ‪ 7‬فتقدم إليه وا�د ود�ل �ليه وقال ��‪ :‬قد بلغ أباك ا��ل�‬

‫أن ّك ��يض وقد أرسل�ي إليك ��ذا ال��اب والنس�ة ح�ى ‪�� 8‬تعمل ما فيه‬ ‫فت��أ ‪ 9‬من ��ضك‪ .‬وبعد هذا د�ل إليه ر�ل آ�� قائ�� ً �� نظ�� ‪ 10‬ما‬

‫‪.‬معاشا ً ��� جهة الت�ليط ‪P, V, E1, G1, V2‬‬ ‫‪.‬واستل�� ‪Q‬‬

‫‪���.‬ن ‪��; V, E1, V2‬بيه ‪C, P, G1‬‬

‫‪.‬فك�نوا ��ذا الو�ه �� يصفون �� الود ‪; E1 and G1 add‬و�دمته ‪S1, C, P, G1 add‬‬ ‫ن ا�ن ا��ل� ��ض و�دوا سببا ً �ي وصول ال�� إليه ‪P and V omit‬‬ ‫‪��.‬ا بلغهم أ ّ‬ ‫‪.‬من هذه �� يصنعون الود �� ‪�� with‬ذا الو�ه ‪P replaces‬‬

‫‪S1, S2, C, P, V switch the two clauses of this sentences, which places‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

‫��ا بلغهم أن ا�ن ا��ل� ��ض و�دوا سببا �ي وصول ‪ before‬فك�نوا ��ذا الو�ه �� يصفون �� ا��واء‬ ‫‪.‬ال�� إليه‬

‫‪.‬أنك إذا استعملت ‪P‬‬

‫‪.‬عوفيت ‪P and G1‬‬

‫قد بلغ أبوك أنك ��يض وقد ‪S1, S2, C, P, G1 explicitly repeat the sentence:‬‬

‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

‫‪.‬أرسل�ي إليك ��ذا ال��اب والنس�ة ح�ى ��تعمل ما فيه فت��أ من ��ضك‬

280

IN SEARCH OF THE TRUE RELIGION

by the one before him, saying, ‘The other man is a liar, and I am the true messenger sent by your father.’ After that, another person came saying the exact same thing and that he had with him the book which could prove that he came from his father and that he should not accept the [advice] of those who came before him. Then another man came with a similar message. When the young man checked those four books, he found that each of them contradicted the others and that they did not agree with one another, and the young man became internally conflicted and did not know what to do nor which book to use in the treatment of his illness. Then he regretted leaving his doctor because he certainly knew that the doctor knew his father and was close to him.

‫‪281‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��ي قب�� وقال �� إن ذاك ر�ل ‪ 1‬ك�ذب وأنا هو الصادق ا��رسل من‬

‫أبيك ‪ 2.‬وبعد هذا د�ل �ليه إ��ان آ�� ‪ 3‬يقول �� ذل� القول بعينه ��قّقا ً عن‬ ‫ذاته ومعه ��اب ‪ 4‬م��هنا ً أن ّه من عند أبيه و���� �ليه أ�ّ� يقبل ‪ 5‬من أولئك‬

‫ا���ن تقدّموه‪� �� .‬اءه ر�ل آ�� ��ثل ذل�‪ 6 .‬ف�� ّا وقف الشاب ‪ ��� 7‬تل�‬

‫ال�كتب ا��ربع وو�د ك� ��اب م��م ��الف ا���� و�� يوافق بع��م بعضا ً‬ ‫فصار الشاب �ا��ا ً �ي ذاته و�� يع�� ما يعمل و�� يعرف أي ال�كتب‬

‫��تعمل �ي مداواته من ��ضه فندم ��� مفارقته للطبيب ‪�� 8‬نه ك�ن يع�� ���ا ً‬

‫�ارف بأبيه ‪ 9‬و يقرب منه‪.‬‬ ‫ٌ‬ ‫��قّقا ً أن الطبيب‬

‫‪.‬ا��سول ‪S1‬‬

‫وبعد هذا د�ل �ليه ر�ل ا�� قائ�� ً انظر ما ‪ and add‬ا��رسل من أبيك ‪S1, S2, C, E1 omit‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪; Q renders the‬قالوا أولئك ا���ن قب�� وقال أولئك ��بة وأنا هو ا���ق ا��رسل من عند أبيك‬ ‫وبعد هذا د�ل �ليه إ��ان آ�� قائ�� َ قد بلغ أباك أنك ��يض وقد ‪previous passage as‬‬

‫أرسل�ي ��ذا ا��واء وال��اب ح�ى ��تعمل ما فيه وت��أ من ��ضك وا��سول ا��ي قد أتاك أو�� ً فهو‬ ‫‪.‬ك�ذب �� تصدقه فأنا هو الصادق‬

‫قائ�� ً �� نظ�� ما قال أولئك ا���ن قب�� وقد قال إن أولئك ��بة وأنا ا���ق ا��رسل من أبيك ‪Q adds‬‬

‫‪3‬‬

‫‪.‬ومعه ��اب ‪P and G1 omit‬‬

‫‪4‬‬

‫‪.‬وبعد هذا د�ل �ليه ر�ل آ�� ومعه ��اب‬ ‫‪.‬ك��م ‪P and G1 add‬‬

‫‪� ��.‬اءه ر�ل آ�� ��ثل ذل� ‪S1, S2, C, P, V omit‬‬ ‫‪P and G1 omit.‬‬

‫��� ���� الطبيب ‪ ���; G1‬مفارقته للطبيب ‪ ���� ��� with‬الطبيب ومفارقته إياه ‪P replaces‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪.‬ومفارقته إياه‬

‫‪��.‬نه ك�ن يناسب ‪S1, C, P, G1 add‬‬

‫‪9‬‬

282

IN SEARCH OF THE TRUE RELIGION

While the young man was confused and contemplating [his situation], the doctor approached him, and the young man happily received him. Next, he diagnosed his illness and informed him about those books. The young man asked him to identify the true book from his father, saying, ‘I have no doubt that you know me and my father because you are among those who sought refuge in him and were close to him; therefore, support him who needs your support and requires your guidance.’” The doctor said, ‘You separated yourself from me, so I separated myself from you. You traveled away from me, so I traveled away from you.’ The patient said, ‘I ignored you to the extent I forgot your worth, and I lost my way by ignoring your guidance. But since I am pleased to see you now, show me which one of these books that I have shown you is my father’s book.’ When the doctor checked the first book, he said, ‘Young man, this is not from your father because it contradicts his disposition and his opinion. There is no doubt that he who brought it was an enemy of you and your father, and he wanted to kill you.’

‫‪283‬‬

‫‪TEXT AND TRANSLATION‬‬

‫وبينما الشاب �ي ���ته وافتك�ره أقبل إليه الطبيب ‪ 1‬فقب�� م��ورا ً �� أوقفه‬

‫��� ��ضه و��� تل� ال�كتب الصا��ة إليه وسأ�� ‪ 2‬أن يوقفه ��� ال��اب ا��ق‬

‫الصا�� ‪ 3‬من أبيه وقال ��‪ �� :‬شكّ عندي �ي معرفتك �ي وبأ�ي ��نك مم ّن‬

‫ي��ذ به و يقرب إليه فأعن ا���تاج إ�ى عونك وا��فتقر إ�ى رشدك‪.‬‬

‫قال الطبيب‪ :‬تبا�دتَ ع�ي فابتعدتُ عنك وسافرتَ ع� ّي فسافرتُ عنك‪.‬‬

‫قال ا��ر يض‪�� :‬اهلتُ ح� ّى تناسيتُ قدرك‪ .‬وأهل�كتُ رشدي ‪�� 4‬ه��‬

‫‪5‬‬

‫��شدك‪ 6 .‬ول�كن إذ قد سعدتُ بك ‪ 7‬ا��ن فأر�ي ��اب أ�ي ‪ 8‬أ� ّا هو من هذه‬

‫ال�كتب ال�ي أريتك‪ .‬ف�� ّا وقف الطبيب ��� ال��اب ا��وّل قال �� أ�ّ�ا‬

‫الشاب هذا ليس من عند أبي ّك ��ن ّه ينافر ��ا�ه ورأيه ‪ 9‬و�� شكّ أن ا��ي‬

‫أتاك به ك�ن �دوّا ً ل� و��بيك أراد به قتل�‬

‫‪10.‬‬

‫;إذ د�ل �ليه ا��ك�� ‪; G1‬إذ د�ل �ليه ا��ك�� ‪ with‬أقبل إليه الطبيب ‪; P replaces‬ا��ك�� ‪C‬‬

‫‪1‬‬

‫‪P and G1 omit.‬‬

‫‪2‬‬

‫‪.‬وبينما ك�ن الشاب مقيما ً �ي �����ة وا��فتك�ر إذ د�ل �ليه ا��ك�� ‪Q‬‬ ‫‪.‬ا���ق الصادق ‪; C‬الصادق ‪S1, P, G1‬‬ ‫‪.‬رشدك ‪P, V, G1‬‬

‫‪.‬وبعدي عن ‪C and P add‬‬

‫‪.‬وأهل�كتُ رشدك ��ه�� ‪��; V2‬ه�� ��شدك ‪G1 omits‬‬

‫‪�.‬ا��ا ً ‪�; E1 add‬ا��ا ً ع�ف�ي ‪ with‬ا��ن فأر�ي ‪P and V replace‬‬ ‫‪.‬و��خته ‪P, V, E1, G1, V2 add‬‬ ‫‪.‬ويبعد عنه ‪S1, P, L, G1 add‬‬ ‫‪.‬موتك وقتل� ‪S1, C, P, G1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

284

IN SEARCH OF THE TRUE RELIGION

Then he checked the second book and said to him, ‘This is not from your father, and nothing in it pertains to your sickness.’ Then he investigated the third book and said to him, ‘This is not from your father because it contradicts his opinion and separates you from him; therefore, beware of these liars and distance yourself from all of them.’ When he checked the fourth book and saw that everything in it matched the opinion of his father and conformed with his disposition and nature, he told him, ‘Without a doubt, this is from your father. If you do what is in it, you will be cured of your illness, and you will be healthy.’” The monk was silent for a moment; then he said, “If my lord, the emir, directs me to interpret the parable, I will do so.” The emir said, “Only some of the evidence which you offered us was apparent in this parable; therefore, it is appropriate that you clarify for us what we did not understand.”

‫‪TEXT AND TRANSLATION‬‬

‫‪285‬‬

‫�� وقف ��� ال��اب الثا�ي وقال ��‪ :‬و�� هذا من عند أبيك وليس فيه ما‬ ‫ي���� ��ضك‪ �� 1 .‬نظر إ�ى ال��اب الثالث فقال ��‪ :‬و�� هذا من عند أبيك‬

‫‪2‬‬

‫��ن ّه ينافر رأيه ‪ 3‬ويبعد عنه فا�ذرها وأق��ا ك� ّها عنك‪ .‬و��ّا وقف ���‬ ‫ال��اب ا��ابع ورأى ك� ما فيه يناسب رأي أبيه و يطابق ��ا�ه وطبا�ه‬

‫قال ��‪ :‬هذا ب�� شكّ ‪ 4‬من عند أبيك‪ .‬فإن ��لت ��ا فيه شُفيت من ��ضك‬

‫وعوفيت‪.‬‬

‫�� سكت ا��اهب قلي�� ً �� قال ‪ 5:‬فإن ر�� �ي مو��ي ا��م�� تفس�� ا��ثل‬ ‫فعلت ذل�‪.‬‬

‫قال ا��م��‪ :‬قد ��ح لنا ا��ليل ��� بعض ما ��وت �ي هذا ا��ثل فا��د�� بك‬

‫تو�ح لنا ‪ 7‬ما غ�ي عنا‬ ‫أن ‪ّ 6‬‬

‫‪8.‬‬

‫ولعل أبيك قد استعم�� �ي مداواتك ��ن كنت صغ�� السن طفل فهي ضارة ل� �ي ‪S1, P add‬‬

‫‪1‬‬

‫وليس فيه ما ي���� ��ضك �� نظر إ�ى ال��اب الثالث فقال �� و�� هذا من ‪V and V2 omit‬‬

‫‪2‬‬

‫‪.‬طبعه ‪Q‬‬

‫‪3‬‬

‫‪; S2, C, E1, G1 add a similar sentence.‬زمان سنك هذا‬

‫‪.‬عند أبيك‬

‫‪.‬و�� ���ف بقربه ‪S1, P, G1 add‬‬

‫‪; S2, V, E1, G1,‬قال ا��اهب ‪ �� with‬سكت ا��اهب قلي�� �� قال ‪S1 and P replace‬‬

‫‪4‬‬ ‫‪5‬‬

‫‪ ��.‬قال ا��اهب ‪ ��; C‬سكت ا��اهب قلئ�� ً �� ‪V2 omit‬‬

‫‪.‬فيجب أن ‪; G1‬فيجب ل� ‪ with‬فا��د�� بك أن ‪P replaces‬‬

‫هذا ا��ثال ��يعه لنعرف ‪; G1 adds‬هذا ��يعه لنعرف مع�ى ‪; C adds‬من ا��ع�ى ‪S1 adds‬‬

‫‪6‬‬ ‫‪7‬‬

‫‪.‬مع�ى‬

‫�ي هذا ‪; Q‬هذا ا��ثل ��يعه لنعرف مع�ى ما غ�ي عنا ‪ with‬ما غ�ي عنا ‪P and G1 replace‬‬

‫‪8‬‬

‫‪.‬ا��ثل فيجب أن تو�ح لنا هذا ا��ثل ��يعه لنعرف مع�ى ما غ�ي عنا‬

286

IN SEARCH OF THE TRUE RELIGION

The monk said, “As for the king, he is God, may he be exalted, whereas the son is mankind. As for the young man’s journey away from his father, it is the distancing of mankind from God on account of his sin and violation of the commandments. The doctor is the guiding rationality and the sound direction granted to mankind by God. As for the young man’s negligence and his abandonment of the doctor, they are indicative of mankind’s behavior, according to his hedonistic passions and his deviation from exalted sensibility, which is attributable to his ignorance with respect to knowledge of God. The young man’s use of harmful foods refers to the pleasures of this world, what delights the senses, and his reveling in the ways of this world and its bliss. According to the medical field, every delicious food is harmful and pathogenic. As for the young man’s disease, it represents the disease of human nature once it has abandoned sound sensibility and drifted to different forms of worship and the perpetration of sins.

‫‪287‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬أمّا ا��ل� فهو ا��� تعا�ى‪ .‬وا���ن فهو ا����ان‪ .‬وأمّا سفر الشاب‬

‫عن أبيه فهو بعد ا����ان من ا��� با��عصية و���ف الوصية‪ .‬والطبيب فهو‬

‫العقل ا��د� ّ� وا��ش�� الصائب ا��عطى ل����ان من ا���‪ .‬وأمّا غف�� الشاب‬

‫‪1‬‬

‫و���� للطبيب فيش�� به إ�ى الت��ّف ‪ 2‬ب��ات ا��وى ‪ 3‬وا���ادة عن ا��أي‬ ‫العا�ي ا��نسوب إ�ى ا��هل ‪�� 4‬عرفة ا��� تعا�ى‪ .‬واستعمال الشاب ا��طعمة‬

‫الضارة ‪ 5‬فيش�� إ�ى ‪ 6‬م��ات هذا العا�� وما يطرب ا��س ‪ 7‬و ي��ّه من مسار‬

‫الطب أن ك� طعام ���� ‪ 8‬ضار‬ ‫ّ‬ ‫ا��نيا ونعيمها ��سب ما يقال �ي صنا�ة‬

‫ممرض ‪ 9.‬وأمّا ��ض الشاب فيع�ي به ��ض الطبيعة ا����انية ��ا ��كت‬ ‫ا��أي الصائب وجنحت إ�ى عبادات ‪�� 10‬تلفة وارتك�ب ا��عا��‪.‬‬

‫غف�� ا��سان أع�ي ‪; Q‬فعل ا����ان ‪; V‬ا����ان ا��ع�ى الشاب ‪ with‬الشاب ‪P replaces‬‬

‫‪1‬‬

‫‪; E1 omits.‬ا����ان ‪P adds‬‬

‫‪2‬‬

‫‪.‬الشاب‬

‫‪��.‬واه ‪��; G1‬اته و��ايه ‪ with‬ب��ات ا��وى ‪S1 replaces‬‬ ‫‪.‬ا��أي العا�ي ا��نسوب إ�ى ا��هل ‪P and G1 omit‬‬ ‫‪.‬ا��ظاهر ‪; E1‬الظاهرة ‪S2‬‬

‫‪.‬وهو ‪ and adds‬فيش�� إ�ى ‪; Q omits‬فيش�� إ�ى ‪P, V, E1, G1 omit‬‬ ‫‪.‬ا��واس ا���س ‪Q‬‬

‫‪.‬فهو صار ‪; E1‬مأخوذ با��فراط ‪S1‬‬

‫ك� طعام ��رض ضارا ً اذا ك�ن ‪; P and G1‬ك� طعام ممرض ضارا ً إذا ك�ن ����ا ً ‪; C‬هو ‪S1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪.‬ك� طعام ���� زاد عن �ده ك�ن م��ا ً ‪����; Q‬‬ ‫‪.‬عبادة ‪�; V2‬ادات ‪P and G1‬‬

‫‪10‬‬

288

IN SEARCH OF THE TRUE RELIGION

As for the enemies, they are demons who direct [mankind] with misguided opinions that distance them from God. The four scriptures are the four religions: Sabaeanism, Judaism, Islam, and Christianity. As for the examination and disclosure [of the true religion], it has been revealed to us by rationalizing, reasoning, and investigating which religion accords with the exalted sensibility, divine nature, and imperceptible essence, and which orders the practice of virtue and the rejection of vice; therefore, there is no doubt that the true religion established by God, may he be exalted, is the Christian religion, according to the proof and clear evidence that we previously provided concerning the examination of the religions.” [Part 23: An Examination of the True Religion]

The emir gestured toward them and said, “Let he who has an answer come forward because I have no answer.” Abū Ẓāhir said, “I see that you, O Christian, judge and decide in favor of yourself; you clarify the truth of your religion and say that you are correct while others are wrong. You are the accuser and the judge.”

‫‪TEXT AND TRANSLATION‬‬

‫‪289‬‬

‫ل ا��بعد من ا���‪ 1 .‬وال�كتب‬ ‫وأمّا ا���داء فهم الشياط�ن ا��ش��ون با��أي ا��ض ّ‬

‫ا��ربع �ي ا��ديان ا��ربع ‪ 2‬الصابئة وال��ودية وا��س��م والن��انية‪ .‬وأمّا‬

‫البحث وال�كشف ع��ا فيب�ن ‪ 3‬لنا بالعقل والقياس والنظر ‪ 4‬ف��ا أي د�ن م��ا‬ ‫ينسب ‪ 5‬إ�ى ا��أي العا�ي و��ى الطبيعة ا����ية وا��وهر اللطيف و يأ�� بافتعال‬

‫الفضي�� و���ي عن ا��ذي�� فهو ا���ن ا��ق ‪ 6‬ا��وضوع من ا��� تعا�ى وهو ا���ن‬ ‫الن��ا�ي �� شك فيه ‪�� 7‬سب ما أوردنا سالفا ً من ال��هان ‪ 8‬و�يضاح البيان‬

‫�ي ال�كشف عن ا��ديان‪.‬‬

‫] ‪ - ٢٣‬اختبار ا���ن الصحيح [‬

‫فليأت فيه فأنا ليس‬ ‫ِ‬ ‫فأومأ ا��م�� ��وهم وقال‪ :‬من ك�ن عنده جواب‬

‫عندي جواب‪.‬‬

‫‪9‬‬

‫وتو�ح ا��ق ��ينك‬ ‫ّ‬ ‫قال أبو ضاهر ‪ 10:‬أراك يا ن��ا�ي ���� وتق�� لنفسك‬

‫وتقول إن ّك ��� الصواب و���ك ��� الض��ل وأنت ا���� وا��ا��‪.‬‬

‫‪.‬فهم ����ون ذل� و����ونه ‪; G1 adds‬فهم ����ون ذل� ‪P adds‬‬ ‫‪.‬فهم ‪�; Q adds‬ي ا��ديان ا��ربع ‪V2 omits; G1 omits‬‬ ‫‪.‬فيبان ‪; Q‬في�� ‪P‬‬

‫‪.‬والنظر ‪C, P, E1, G1 omit‬‬ ‫‪.‬فا���ن ا��ي يناسب ‪Q‬‬

‫‪.‬الصائب ‪C, P, V, E1, G1, V2 add‬‬ ‫‪ ��.‬شك فيه ‪BA omits‬‬ ‫‪.‬ال��اه�ن ‪S1‬‬

‫‪.‬فأنا ليس عندي جواب ‪C, P, G1 omit‬‬ ‫‪.‬ا��س�� ‪; E1‬ظاهر ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

290

IN SEARCH OF THE TRUE RELIGION

The monk said, “I am neither accuser nor judge. Rather, your accuser and judge are rationality and reason.” The Muslim said, “Isn’t there anything virtuous or praiseworthy to be found in our scripture and with our prophet? You have placed [all] virtues and praiseworthy acts in your Gospel and with your Christ.” The monk said, “Yes, we have found virtue in your prophet. Someone asked him, ‘What do you like of this world, messenger of God?’ He said, ‘Three [things].’ He was asked, ‘What are they?’ He said, ‘Prayer, women, and perfume.’ [Here is another example] of his virtues: One day, one of his cousins came to him, and Muḥammad said to him, ‘Do you have a wife?’ He told him, ‘No.’ Muḥammad said to him, ‘If you are one of the Christian priests and their monks, then stick with them; if you are one of us, then [know that] we permit sex.’ I know more about your prophet’s virtues than these, but I am averse to describe and explain them.” The emir said, “May God strike you all with muteness and deafness so that they will not ask you [questions] and you will not respond.” Therefore they all became silent for an hour.

‫‪TEXT AND TRANSLATION‬‬

‫‪291‬‬

‫قال ا��اهب‪ :‬لستُ أنا خصما ً و�� �ا��� ً و��ّ�ا خصمك و�ا��ك العقل‬

‫والقياس‪.‬‬

‫قال ا��س��‪ :‬أفليس يو�د �ي ��ا�ي وعند نبي ّيّ فضي�� و�� ���دة؟ بل جعلت‬

‫الفضائل وا���امد �ي إ��يل� وعند مسي�ك‪.‬‬

‫قال ا��اهب‪ :‬نعم‪ .‬و�دنا عند نبي ّك فضي�� و�ي أنه سأ�� سائل ما ��ب من‬

‫ا��نيا يا رسول ا��� فقال ث��ث‪ .‬فسُئل ما �ي ‪ 1.‬قال الص��ة والنساء‬

‫والطيب ‪ 2.‬ومن فضائ�� أنه د�ل إليه ذات يوم ر�ل من ��ي ��ه قال ��‬

‫ن كنت من قسي�� النصارى‬ ‫��� ّد هل ل� ا��أة؟ قال �� ‪ .�� 3‬قال �� ��� ّد إ ّ‬

‫ورهبا��م فا��ق ‪�� 4‬م و�ن كنت من ّا فنحن سنتنا النك�ح‪ .‬وأنا عندي ما‬

‫أع�فه من فضائل نبي ّك ��� هذه وأنا معول ��� وصفها ‪ 5‬و��حها‪.‬‬

‫قال ا��م��‪ :‬أ��ل ا��� بك و��م السكتة والصمم ‪ 6‬ح�ى �� ��ألوا و��‬

‫��اوب‬

‫‪7.‬‬

‫فسكتوا ��يعا ً مقدار سا�ة‪.‬‬

‫‪8‬‬

‫‪.‬فقال ث��ث فسُئل ما �ي ‪P omits‬‬

‫‪.‬ا��ا��ة الطيبة ‪P, V, E1, G1, V2‬‬ ‫‪.‬ا���ل ‪Q adds‬‬

‫‪.‬فالصق ��م وا��قهم ‪G1‬‬ ‫‪.‬و�يضاح ‪P adds‬‬ ‫‪P omits.‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫ح�ى �� ��ألوا و�� ‪; V2‬ح�ى �� ��ألوك هم و�� ��اوب أنت ‪; G1‬ح�ى �� ��ألوه و�� ��اوبوه ‪E1‬‬

‫‪7‬‬

‫‪.‬قم أنت يا رشيد ‪ with‬فسكتوا ��يعا ً مقدار سا�ة ‪; E1 replaces‬طو ي�� ‪P and G1 add‬‬

‫‪8‬‬

‫‪��.‬اوب أنت‬

292

IN SEARCH OF THE TRUE RELIGION

Then al-Rashīd stepped into the center [of the gathering] and said, “We do not validate the truth [of a religion] unless that religion has been validated and chosen by God.” The monk said, “You are right, al-Rashīd. May God lead and guide you; therefore, say what you will.” Al-Rashīd said, “We will bring a piece of paper and ink here, and we will write the name of the eternal God on [one piece] and the name of your Messiah and your religion [on the other] and put the two pieces of paper in a box in plain sight right before your eyes. Then each one of us will say the name of his God over that box; after that, we will open the box. Whichever of the two pieces of paper is found to be erased, we will reject that religion, and we will affirm the other’s religion and consider it a religion of guidance and truth.” The monk said, “It is as if you, Rashīd, have learned something from the art of trickery, and you want to astonish us today. I have seen people of this demonic art [perform acts] that exceed the power of the trick that you have just mentioned. Nevertheless, if you [accept our terms] and do what we demand from you, then you may proceed.”

‫‪TEXT AND TRANSLATION‬‬

‫‪293‬‬

‫�� ��ز ا��شيد إ�ى الوسط وقال ��ن �� ��قق ا��ق إ�ّ� ل���ن ا��ي ��ققه ا���‬ ‫و ��تاره‪.‬‬

‫قال ا��اهب‪ :‬صدق ا��شيد رشده ا��� وهداه ‪ 1‬فقل ما عندك يا رشيد‬

‫‪2.‬‬

‫قال ا��شيد‪ ���� :‬إ�ى ههنا قرطاسا ً ودواة ونكتب ف��ا ا�� ا��� الصمد ‪� 3‬ي‬

‫رقعة ‪ 4‬ونكتب ‪ 5‬ا�� مسي�ك ودينك ‪ 6‬ونضع ا��قعت�ن قدام عينيك مقابل‬

‫حقّة و يقول ك� وا�د من ّا ا�� إ��ه ��� تل� ا��قة وبعد ذل�‬ ‫نظرك �ي ُ‬

‫تُتفتح ا��قة فأي ا��قعت�ن و ُ�دت ممحوة بيضاء ‪ 7‬نبطل دينه ‪ 8‬ونثبت ا����‬ ‫و��ع�� د�ن ا��دى والصدق‪.‬‬

‫قال ا��اهب‪ :‬ك�ن ّك يا رشيد قد تعّ��ت شيئا ً من صنا�ة الشعوذة ‪ 9‬و����‬

‫�ُ�هشنا اليوم ��ا وأنا قد رأيت من أهل هذه الصنا�ة الشيطانية ما ���� �ي‬

‫القوة ��� حيل� ال�ي ذ����ا ‪ 10‬ول�كن إن كنتَ تعمل ما نوجبه ‪� 11‬ليك ف��ا‬ ‫فا��ل‬

‫‪12.‬‬

‫‪.‬ارشدك ا��� وهداك ‪S1, S2, P, V‬‬ ‫‪.‬يا رشيد ‪C and P omit‬‬

‫‪.‬ا�� ا���ي ودي�ي‪; Q‬إ��ي ونبيي ‪G1‬‬

‫‪.‬وا�دة ‪P, V, E1, G1, V2 add‬‬ ‫‪.‬رقعة أ��ى ‪P adds‬‬ ‫‪�.‬ي أ��ة ‪V adds‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

‫من ا��قع ��دها تب�� بيضاء ‪ with‬ا��قعت�ن و ُ�دت ممحوة بيضاء ‪; P replaces‬بيضاء ممهورة ‪G1‬‬

‫‪7‬‬

‫‪.‬د�ن صاح��ا ‪Q‬‬

‫‪8‬‬

‫‪.‬ممحوة‬

‫‪.‬ا��ك والشعوذة ‪; P‬الشل والشعوذة ‪S1‬‬ ‫‪.‬خبثك ا��ي ذ��ته ‪Q‬‬

‫‪.‬أفرضه ‪; Q‬اف��ضه ‪; G1‬اق��حته ‪����; P‬ه ‪S1‬‬ ‫‪S1 and P omit.‬‬

‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

294

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “What is that?” The monk said, “We will put the two pieces of paper in my hand. Then I will check what is written on them and place them in my palm and close it. Then, over my hands say whatever you wish. After that, I will open the two pieces. If we find my piece erased, we will affirm your opinion.” The Muslim said, “We will not do this, but I will put the two pieces in the box and in your hand.” The monk said, “Are you not confident that your God is able to erase my piece of paper in the box as well as erase it in my hand?” The Muslim said, “My God does not wish to touch your hand because you are a Christian.” The monk said, “O Rashīd, do not utter what is not suitable for people of etiquette. This meeting of ours is not a meeting of immature boys. Rather, it is a council for speaking the truth so that the truth can be revealed by means of rational judgement, reasonable decision, veracious exposition, and persuasive and truthful [examination] of the proof.

‫‪295‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��س��‪ :‬وما هو؟‬

‫قال ا��اهب‪ :‬نضع ال��اب�ن ‪� 1‬ي ��ي �� أقف ��� ا��كتوب ف��ما وأضعهما‬

‫�ي ك�� وأطبق �ل��ما ��ي‪ .‬وقل ��� ��ي ��ما شئت‪ 2 .‬وبعد ذل� أفتح‬ ‫ا��قعت�ن ‪ 3‬فإن و�دنا رقع�ي بيضاء فنوجب قول�‪.‬‬

‫قال ا��س��‪ :‬ما نفعل هذا ل�كن أضع ا��قعت�ن �ي ا��قة بيدي‪.‬‬

‫قال ا��اهب‪ :‬أما أنت واثق من إ��ك القادر أن ���و ��ا�ي �ي ا�� ّقة أن ���وه‬ ‫��ل� من ‪�� 4‬ي؟‬

‫قال ا��س��‪ :‬إ��ي �� ��أ أن ي��مس ��ك ‪�� 5‬نك ن��ا�ي‪.‬‬

‫‪6‬‬

‫قال ا��اهب‪ :‬يا رشيد �� تلفظ ��ا �� ��سن ‪ 7‬بأهل ا��دب فليس ��لسنا هذا‬

‫��لس لعب صبيان ‪ 8‬و��ّ�ا هو ��لس ك��م ‪ 9‬الصدق ل��� يظهر ا��ق ����‬ ‫العقل وموجب القياس و��قيق البيان وا��قناع ‪ 10‬بتصديق ال��هان فإن‬

‫‪.‬الورقت�ن ‪G1‬‬

‫‪.‬وقل أنت �ل��ما ما شئت ‪Q‬‬

‫‪.‬وقل ��� ��ي ��ما شئت وبعد ذل� أفتح ا��قعت�ن ‪��; P and G1 omit‬ي ‪S1, V, E1, V2‬‬ ‫‪�.‬ي ‪�� with‬ل� من ‪P replaces‬‬

‫‪.‬ي��مسك وبقرب ‪; V‬ي��مسك و�� ي��مس ��ك ‪S2, E1, V2‬‬

‫‪.‬إذ أنت ن��ا�ي ‪��; P and G1‬نك ن��ا�ي ‪S2, E1, V2 omit‬‬ ‫‪.‬يليق ‪P and G1‬‬

‫‪��.‬لسنا هذا ملعب صبيان ‪; Q‬و�� هذيان ‪E1 adds‬‬ ‫‪G1 omits.‬‬

‫‪.‬وا��قتناع ‪E1 and G1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

296

IN SEARCH OF THE TRUE RELIGION

If you are among the men who practice deception and trickery, perhaps you should go to the people of the villages and market where they collect money for you from men and children. If you would like to test the [validity] of a religion, I have a true test and honest trial in which no deceit affects it and no doubt befalls it.” The Muslim said, “What is it?” The monk said, “May the emir, may God Almighty strengthen him, order someone to bring forth three bundles of firewood and place it in a pile in this hall and light it on fire until it ignites and its flames rise. [Then] you and I will be tied with rope, tightly bound, and thrown together into the fire, then whichever one of us remains safe and alive, his religion is the true, valid religion.” The Muslim said, “I will, but you enter into the fire first, and I will enter after that.”

‫‪297‬‬

‫‪TEXT AND TRANSLATION‬‬

‫كنتَ من ا���ال ا���ن صناع��م ا��كّ والشعوذة ‪ 1‬فعليك بأهل القرى‬

‫والسوقة حيث ���عون ل� الف��س من ا���ال ‪ 2‬والصبيان‪ .‬و�ن ا���ت‬ ‫اختبار ا���ن فعندي اختبار ‪ 3‬حق و��ربة صدق ‪��� �� 4‬ل �ليه حي�� و��‬ ‫شك يقع ‪ 5‬فيه‪.‬‬

‫قال ا��س��‪ :‬وما هو؟‬

‫أع�ه ا��� تعا�ى أن ���� إ�ى ههنا ث��ثة أ��ال من‬ ‫قال ا��اهب‪ :‬يأ�� ا��م�� ّ‬ ‫حطب ‪ 6‬وأن يوضع ع�مة �ي هذه القا�ة ‪ 7‬و ي��م فيه النار ح�ى ��تعل‬

‫و يع�� ��يبه و� ُ�بط أنا وأنت ��بل ونُلف ‪ 8‬قو يا ً ونُل�� �ي النار ��يعا ً ��ن س��‬ ‫من ّا وب�� حي ّا ً ك�ن دينه ا���ن ا��ق الصادق‪.‬‬

‫قال ا��س��‪ :‬نعم ل�كن ‪��� 9‬ل ‪ 10‬أنت أو�� ً إ�ى النار وأنا بعد ذل� أد�ل‪.‬‬

‫‪11‬‬

‫‪.‬و��ييل العيون ‪P and G1 omit; Q adds‬‬ ‫‪.‬والنساء ‪Q adds‬‬

‫‪.‬اختيار ‪P, V, G1‬‬

‫‪.‬و��ليب مصدقا ً ‪ with‬و��ربة صدق ‪P replaces‬‬ ‫‪.‬شيل ينفع ‪ with‬شك يقع ‪S1 replaces‬‬ ‫‪�.‬ليظ ‪P, V, E1, G1, V2 add‬‬

‫‪.‬وأن يوضع ع�مة �ي هذه القا�ة ‪P and G1 omit‬‬ ‫‪.‬و��د شدا ً وثيقا ً ‪; G1‬لفّا ً ‪E1 and V2 add‬‬ ‫‪E1 and V2 omit.‬‬

‫‪.‬إن د�لت أنت أو�� ‪; G1‬اد�ل ‪S1, S2, V‬‬

‫ن د�لت أنت أو�� ً إ�ى النار �� أنا بعدك أ���ا ً ‪P‬‬ ‫‪.‬إ ّ‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬

298

IN SEARCH OF THE TRUE RELIGION

The monk said, “If I enter the fire first and it burns me, will you enter it after?” The Muslim said, “No, because perhaps it will burn me like [it burnt] you.” The monk said, “If I come out of the fire safely, will you enter it after I come out?” The Muslim said, “No, I have no need of this trial because my life is dear to me.” The monk said, “If you trust your God to enter the box and erase the writing, why do you not trust him to save you from the fire? [Part 24: Baptism and Circumcision]

[The monk said], “Also, if you are afraid of death, then I will present you another test in which there is no death.” The Muslim said, “What is it?” The monk said, “You and I will individually and separately bathe ourselves in water—that is, even after you have thoroughly cleaned yourself in the bathhouse with soap and detergent.

‫‪TEXT AND TRANSLATION‬‬

‫‪299‬‬

‫قال ا��اهب‪ :‬فإن د�لتُ أنا إ�ى النار أو�� ً و��قت�ي ���ل أنت بعد ذل�‬

‫ف��ا؟‬

‫قال ا��س��‪�� �� :‬ن ‪ 1‬ر �ّ�ا ��قت�ي مثل�‪.‬‬

‫قال ا��اهب‪ :‬فإن أنا ��جت سا��ا ً من إ��اقها ���ل أنت إل��ا بعد ��و�ي‬

‫م��ا؟‬

‫قال ا��س��‪�� .�� :‬ن ما �ي �ا�ة إ�ى هذه التجربة ‪�� 2‬ن حيا�ي عندي‬

‫مأثورة‪.‬‬

‫‪3‬‬

‫قال ا��اهب‪ :‬إن إ��ك ا��ي وثقتَ به ��� دخو�� ��� ُقة و��و ال��اب ��ا بال�‬

‫�� تثق به من إنقاذك من النار؟‬

‫‪4‬‬

‫] ‪ - ٢٤‬ا��عمودية والطهور [‬

‫وأيضا ً إن كنتَ ��اف من ا��وت فأنا أح�� ل� ��ربة أ��ى �� ‪ 5‬موت‬ ‫ف��ا‪.‬‬

‫قال ا��س��‪ :‬وما �ي‪.‬‬

‫قال ا��اهب‪ :‬نغتسل أنا وأنت من ماء وا�د ك� وا�د ��� �دة مفردا ً بعد‬

‫أن تكون ‪ 6‬أنت قد تنظفت �ي ا���ام بالصابون وا��شنان تنظيفا ً بليغا ً‪.‬‬

‫‪��.‬ن ‪; S2 omits‬ك�ن ‪S1‬‬ ‫‪�.‬ا�ة ‪P adds‬‬ ‫‪.‬ع���ة ‪BA‬‬

‫‪.‬فتغافل ا��س�� عن ا��واب ‪; C, P, G1 add‬فعجز ا��س�� عن ا��واب ‪S1 adds‬‬ ‫‪.‬يو�د ‪P and V add‬‬

‫‪.‬يكون ‪; V‬تكون ‪S1, D, E1, G1, V2‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬

300

IN SEARCH OF THE TRUE RELIGION

As you can see, it has been many years since I have bathed, and water has not touched my body except my extremities from time to time. Then we will take that which has been washed away from each one of us [and place it] separately in a vessel. Whichever of the two putrefies and forms worms first, the religion of its owner is false and may be dismissed.” The Muslim said, “In you Christians, impurity is internal, but in us Muslims it is external, which is removed from us through our ablutions with water; therefore, the water of the Muslim will spoil quickly; however, Christians are purified through baptism and by the anointing of the chrism.” The monk said, “Do you think, Muslim, that water cleans you from impurity?” The Muslim said, “Yes.” The monk said, “This measure and belief of yours is befitting of the corruption of your reasoning and your lack of understanding, for water does not have the power to purify the garment from its dirt if there aren’t other active agents with it, like detergent, soap, or something else.

‫‪TEXT AND TRANSLATION‬‬

‫‪301‬‬

‫وأنا ��� ��ا�ي بعيد العهد عن ا���ام منذ أعوام وسن�ن �� ي��مس جسمي من‬ ‫ا��اء ��ء ‪ 1‬ما ��� أطرافه وقتا ً بعد وقت‪�� �� .‬فع ما غ ُسل ك� منا فيه ‪� 2‬ي‬

‫إناء ��� جهة مع���� ً‪ 3‬فأ��ما ن�ن ودود أو�� ً‪ 4‬ك�ن د�ن صاحبه ‪ 5‬م ُطر�ا ً‬

‫باط�� ً‪.‬‬

‫‪6‬‬

‫قال ا��س��‪ :‬أن�� النصارى الن�اسة في�� باطنة و��ن ا��س��ون الن�اسة فينا‬

‫ظاهرة ت��ع من ّا مع وضوئنا با��اء ��ل� يفسد ماء ا��س�� �ا��� ً والن��ا�ي قد‬

‫طهرته ا��عمودية ومس�ة ا����ون‪.‬‬

‫قال ا��اهب‪ :‬فهل تظن يا مس�� أن ا��اء ينظفك ‪ 7‬من الن�اسة؟‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫قال ا��اهب‪ :‬قياسك هذا وظنك ‪ 8‬يناسبان فساد رأيك ونقص فهمك ��ن‬

‫ا��اء ليس‬

‫‪10‬‬

‫‪9‬‬

‫فيه قو ّة تن�� الثوب من و��ه إذا �� يكن معه قو ّة أ��ى من‬

‫ا��واد ‪ 11‬ا��ارّة ‪ 12‬مثل ا��شنان والصابون و���ه‪.‬‬

‫‪.‬من ا��اء ��ء ‪G1 omits‬‬

‫‪.‬ا��او�ن ك� م��ا ‪P, V, G1, V2‬‬ ‫‪P, V, G1 omit.‬‬ ‫‪.‬أو�� ً ‪S1 omits‬‬ ‫‪.‬ا��غتسل به ‪P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬

‫�� ��فع ا��ائ�ن ك�� ً م��ما �ي أناء ��� جهة فأ��ما أن�ن ودود أو�� ً ك�ن ‪; Q‬باط�� ً ‪C, P, G1 omit‬‬

‫‪6‬‬

‫‪.‬ينقيك ‪G1‬‬

‫‪7‬‬

‫‪.‬د�ن ا��غتسل فيه مطرو�ا ً‬ ‫‪.‬وظنك ‪S1 omits‬‬

‫‪.‬إذا ك�ن ‪V, E1, G1 add‬‬ ‫‪.‬يو�د ‪P, V, G1 add‬‬

‫‪.‬ال�كثيفات ‪; Q‬ال�كيفيات ‪S1, S2, C, P, V, E1, G1, V2‬‬ ‫‪.‬ا��ادة ‪Q‬‬

‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬

302

IN SEARCH OF THE TRUE RELIGION

And yet you think that water purifies you of your impurity. If you knew what impurity is and anything about it, where it is generated, from where it is manifested, and how to wash it away, then you would not have thought that the water purifies you.” The Muslim said, “Tell us what you think.” The monk said, “Don’t you know that God Almighty created and fashioned mankind with his own hands?” The Muslim said, “Yes.” The monk said, “Did God create something unclean with his hands? May I seek refuge in God from such an idea. To the contrary, impurity originated in mankind by way of accident, and it is not considered [a part of his] essence. Rather, it is an accident within the essence, just as sin and impurity are born from disobedience, the inclination to sin, and a corrupt belief in God, which distances mankind from virtue and lures him toward vice. There exists no mortal power that can purify sin except a sound belief in God Almighty, followed by sincere repentance, distancing oneself from vice, inclining oneself toward virtue, performing good deeds, walking in the path of God, doing what pleases him, and drawing near to him.

‫‪TEXT AND TRANSLATION‬‬

‫‪303‬‬

‫ن ا��اء ينقيك من الن�اسة‪ .‬ولو ع�فت الن�اسة ما �ي وأي‬ ‫وأنت ‪ 1‬تظن أ ّ‬ ‫��ء �ي ومن أ�ن تتو�� ومن أ�ن ‪ 2‬تعرض وبأي ��ء يغتسل م��ا ��ا ك�ن‬

‫ظنك أن ا��اء ينقيك م��ا‬

‫‪3.‬‬

‫قال ا��س��‪ :‬فقل لنا رأيك‪.‬‬

‫‪4‬‬

‫ن ا��� تعا�ى ��� ا����ان وجب�� بيديه؟‬ ‫قال ا��اهب‪ :‬أليس تع�� أ ّ‬ ‫قال ا��س��‪ :‬نعم‪.‬‬

‫قال ا��اهب‪ :‬فهل ك�ن ا��� ���� بيديه شيئا ً ��سا ً‪ 5‬أعوذ با��� من ذل�‪ .‬و��ّ�ا‬

‫الن�اسة ��دث �ي ا����ان ��� سبيل العرض وليس �ُ��ى جوهرا ً بل �ي‬ ‫ع�ض �ي ا��وهر مثال ا��طي ّة ‪ 6‬تو�� من ا��طأ ‪ 7‬وا��يل إ�ى فعل ا��طي ّة‬

‫وسوء ا��عتقاد �ي ا��� وبعد ا����ان من الفضي�� وقربه من ا��ذي�� وليس‬

‫يو�د قوة من القوى ا��ائتة تن�� م��ا إ�ّ� ا��عتقاد الصائب �ي ا��� تعا�ى أو�� ً‬

‫�� التوبة الصادقة وا��بتعاد من ا��ذي�� وا��يل إ�ى الفضي�� واصطناع ا��عروف‬ ‫والس��ك �ي سبيل ا��� والعمل ��ا ��ضيه و� ُ�ل ‪ 8‬إليه‪.‬‬

‫‪9‬‬

‫‪.‬فكيف ‪Q‬‬

‫‪.‬وأي ��ء �ي ومن أ�ن تتو�� ‪; Q omits‬تتو�� ومن أ�ن ‪P omits‬‬

‫ولو ع�فت الن�اسة ما �ي وأي ��ء �ي ومن أ�ن تتو�� ومن أ�ن تعرض ‪S2, V, E1, V2 omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪.‬وبأي ��ء يغتسل م��ا ��ا ك�ن ظنك أن ا��اء ينقيك م��ا‬

‫‪.‬وما ا��ي عندك ‪; P and G1 add‬ع�فنا رأيك وما ا��ي عندك ‪C adds‬‬ ‫‪.‬فأنا ‪; G1 adds‬قال ا��س�� �� ‪E1 adds‬‬ ‫‪.‬والن�اسة ‪S1, C, P, G1 add‬‬ ‫‪.‬ا��طية ‪S1‬‬

‫‪��.‬لف ‪S1, S2, V, E1‬‬

‫‪��.‬ضائه ‪�� with‬ا ��ضيه و� ُ�ل إليه ‪; Q replaces‬و� ُ�ل إليه ‪P and G1 omit‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

304

IN SEARCH OF THE TRUE RELIGION

You think that circumcision and washing yourself with water purify you of impurity! What a foul opinion and reprehensible belief. How ignorant is your belief, saying that circumcision purifies you. Neither circumcision nor uncircumcision [purify] anything. Rather, God ordered it upon Abraham, his servant, in order to distinguish his community and his people with it, and to separate them from the nations that worship idols, just as a man distinguishes a sheep from his goats. And yet you think that ablution and circumcision purify you, and you call them purity.” The Muslim said, “Doesn’t baptism purify you?” The monk said, “Yes, it sanctifies us, and through it we accept the blessing of the Holy Spirit.” The Muslim said, “Is it not [performed] with water?” The monk said, “Yes, but we do not believe that our purification and sanctification occur by the power of the water itself; rather, it is through the blessing of the Holy Spirit that dwells in the water during baptism because we understand and grasp conceptual things (e.g., purification and sanctification) through sensory things (e.g., water). Likewise, we are composed of two substances: the immaterial and material, conceptual and sensory. Therefore, we understand and grasp the conceptual by means of the sensory.

‫‪305‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ن ا��تانة والغسل با��اء ينقيانك من الن�اسة فيا �� من رأي‬ ‫وأنت تظن بأ ّ‬

‫وخ�� ومعتقد ذم�� وما أجهل رأيك �ي قول� إن ا��تانة تطهّرك فليست‬

‫ا��تانة شيئا ً و�� الغلفة شيئا ً و��ّ�ا أ�� ا��� ��ا ����اه�� عبده ���� ‪�� 1‬ا أمته‬

‫وشعبه لينفص��ا ��ا عن ا��مم ‪ 2‬ع َب َدة ا��صنام ��ثل ما ���� ��ا ا���ل‬ ‫��وفا ً من أغنامه‪ .‬وأنت تظنّ الوضوء وا��تانة ينقيانك و��م��م طهورا ً‪.‬‬

‫‪3‬‬

‫قال ا��س��‪ :‬أليس ا��عمودية تطهّر��؟‬

‫قال ا��اهب‪ :‬نعم ‪ 4‬تقدّسنا وف��ا نقبل نعمة ا��وح القدس‪.‬‬ ‫قال ا��س��‪ :‬أفليس �ي با��اء؟‬

‫قال ا��اهب‪ :‬نعم‪ .‬ول��ا �� نعتقد طهورنا وتقد��نا بقوة طبيعة ا��اء بل‬

‫بنعمة ‪ 5‬ا��وح القدس ا��ا�� ‪ ��� 6‬ا��اء ‪�� 7‬ننا نقبل وننال ‪ 8‬ا��مور ا��عقو�� �ي‬

‫ا��جسام ا���سوسة و��� أ� ّا ��كب ّون من جوهر�ن كثيف ولطيف ومعقول‬

‫و��سوس ��ل� نقبل وننال ا��عقو��ت بتوسط ا���سوسات‪.‬‬

‫‪.‬ليو�� ‪S1‬‬

‫‪.‬عن ا��مم ‪P and G1 omit‬‬

‫‪.‬غ�� ‪�� with‬وفا ً من أغنامه ‪V, E1, V2 omit; P and G1 replace‬‬ ‫‪.‬و ‪; G1‬بل ‪BA adds‬‬

‫‪.‬بقوة نعمة ‪; G1‬بقوة ‪S1‬‬ ‫‪.‬ا��ال ‪S1‬‬

‫‪; V adds‬ا��اء مع التعميد ‪; G1‬ا��اء التعميد ‪; P adds‬ا��اء �ي التعميد ‪; C‬ماء ا��عمودية ‪S1‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

‫‪.‬ا��عتمد‬

‫‪P, V, E1, G1, V2 omit.‬‬

‫‪8‬‬

306

IN SEARCH OF THE TRUE RELIGION

For example, the immaterial, intangible nature of fire is invisible, untouchable, and undetectable by the senses except by means of some physical material. This is the case with the blessing of the Holy Spirit, which is a substance that cannot be perceived or sensed; therefore, we receive and grasp it by means of a sensory material, by which I mean, water, given that water is comparable to our body (i.e., they are both physical substances) and the blessing of the Holy Spirit is comparable to our soul, reason, and rationality (i.e., they are all imperceptible substances) that God the Creator granted us.” The Muslim said, “Where do you find the evidence and certainty that the blessing of the Holy Spirit descends during baptism upon the baptismal waters?” The monk said, “This was verified for us by the Word and Spirit of God, who is Christ, because he showed us the form and example through his baptism when the Spirit descended upon him in the Jordan River in the shape of a dove. He told us, ‘In this way, the blessing of the Holy Spirit will descend upon you.’ 1 He assured us of the validity of this through the voice of the Father that called out to him from heaven, ‘This is my beloved son with whom I am pleased. Obey and listen to him.’ 2

1 2

See Acts 1:8. Luke 2:33.

‫‪TEXT AND TRANSLATION‬‬

‫‪307‬‬

‫ومثال ذل� جوهر النار لطيف خفيف �� � ُ�ى و�� يُنظر و�� يُ��س و�� يقع‬

‫�س ‪ 1‬إ�ّ� �ي ‪ 2‬مادة من ا��واد‪ .‬و��ل� نعمة ا��وح القدس جوهر ���‬ ‫�ليه ا� ّ‬

‫منظور و�� ��سوس فنقب�� وننا�� بتوسط ا��ادة أع�ي ا��اء ‪ 3‬ا���سوس إذ ا��اء‬

‫يناسب جسمنا ونعمة ‪ 4‬ا��وح القدس تناسب نفسنا والعقل الناطق ا��ي‬

‫منحنا ا��� ا��الق فينا‪.‬‬

‫ن نعمة ا��وح القدس ��ل ���‬ ‫قال ا��س��‪ :‬ومن أ�ن ل��� ا��ليل وا��يقان بأ ّ‬

‫ا��عمودية و��� ماء العماد؟‬

‫قال ا��اهب‪�� :‬ققنا ذل� من ك��ة ا��� ورو�ه ا��ي هو ا��سيح ��نه أرانا‬

‫الشك� وا��ثال باعتماده �ي ��ر ا��ردن ‪ 5‬وهبوط ا��وح �ليه بصورة ��امة‬

‫وقال لنا ��� هذا ا��ثال ��ل �لي�� نعمة ا��وح القدس ‪ 6.‬وأ�� لنا ��قيق‬

‫ذل� بالصوت ا��ي ناداه به ا��ب من السماء ‪ 7‬هذا هو ا��ي ا��بيب ا��ي‬ ‫به ��رت فأطيعوه ‪ 8‬وا�معوا ��‪.‬‬

‫�س ‪P and G1 omit‬‬ ‫‪.‬ا��س ‪; V2‬و�� يُ��س و�� يقع �ليه ا� ّ‬ ‫‪.‬واسطة ‪BA adds‬‬ ‫‪V omits.‬‬

‫‪P and G1 omit.‬‬

‫‪.‬من ��يى �ن ز�� يا ‪Q adds‬‬

‫‪��.‬ل �لي�� نعمة ا��وح القدس ‪�� with‬ل �لي�� ا��وح القدس ‪S1 and G1 replace‬‬ ‫‪.‬من السماء ‪; V omits‬قائ�� ً ‪P adds‬‬ ‫‪.‬فأطيعوه ‪S1 and C omit‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

308

IN SEARCH OF THE TRUE RELIGION

Since that time, we have accepted this direction and blessing because Christ our Lord did not give us a command nor prescribe a practice unless he had done it prior and first shown us an example himself. [Part 25: The Sword and Miracles]

[The monk continued], “And if these words of mine are not sufficient to convince you, then tell me, where do you find evidence that God revealed the Qur’ān to your prophet Muḥammad? Moreover, you accept the words that he proclaimed about himself without him demonstrating miracles, displaying marvels, legislating virtue, or implementing that which is praiseworthy.” The Muslim said, “We believed and had faith in what our prophet said and what his pious companions testified about him.” The monk said, “Didn’t his companions say what he had said?” The Muslim said, “Yes.”

‫‪309‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ومنذ ‪ 1‬ذل� ا����ن قبلنا ا���� والنعمة ��ن السيد ا��سيح �� يأ��نا بأ� ٍ� و��‬ ‫َ‬ ‫سنّ لنا سُن ّة إ�ّ� وتقدّم هو بفعلها أو�� ً وأرانا ��ا ا��ثال ��اته مبتدئا ً ��ا‪.‬‬ ‫] ‪ - ٢٥‬السيف وا��عجزات [‬

‫و�ن ك�نت أقوا�ي هذه �� تك�� ‪� 2‬ي إقنا�ك ‪ 3‬فقل �ي من أ�ن ل� ا��ليل‬

‫‪4‬‬

‫بأن القرآن أ���� ا��� ��� نبي ّك ��� ّد وقبلت منه أقوا�� ���اداته لنفسه من ���‬ ‫آيات أظهرها و�� معجزات أ��رها ‪ 5‬و�� فضي�� أ���ها و�� ���دة أتق��ا؟‬ ‫قال ا��س�� ‪ 6:‬صدّقنا وآمن ّا ��ا قا�� نبي ّنا و��دت ‪�� �� 7‬ابته ‪ 8‬الصا��ون‬

‫قال ا��اهب‪ :‬و��ابته أليست من أقوا�� قالوا ما قالوه؟‬

‫‪9.‬‬

‫قال ا��س��‪ :‬نعم‪.‬‬

‫‪.‬من ‪P‬‬

‫‪.‬تغ�ي ‪S1‬‬

‫‪���.‬ل �لظ طبا�ك ‪���; C, P, G1 add‬ل �لظ عقل� وطبا�ك ‪S1, S2, V, E1, V2 add‬‬ ‫‪.‬وا��يقان ‪; C, P, G1 add‬والبيان ‪S1, S2, V, E1, V2 add‬‬ ‫‪.‬أوردها ‪P and G1‬‬ ‫‪.‬ا��شيد ‪G1‬‬ ‫‪.‬و��دوا ‪P‬‬

‫‪.‬أ��ابه وصاحباته ‪S2 and V2‬‬ ‫‪P and G1 omit.‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

310

IN SEARCH OF THE TRUE RELIGION

The monk said, “If you believed a mortal man of the sons of Adam without God’s testimony about him, would we not believe the Spirit of God and his eternally-creating Word, which said to everything in existence, ‘Be, and it was’? This very Word spoke to us by means of a body taken from Adam’s nature.” The Muslim said, “The victory of his sword substantiated our prophet.” The monk said, “You are right in saying this, Muslim. If your words are true, and if Muḥammad was substantiated by his sword, then your religion, is therefore a religion of the sword, and it must not be called divine.” The Muslim said, “I see you struggling in the debate and interrupting the discussion as if you have tempted yourself with the false notion that you will convert me to your religion. Your notion has failed you, and your goal has been unsuccessful.”

‫‪311‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ :‬فإن كنتَ أنت قد ص َ ّدقتَ إ��انا ً مائتا ً‪ 1‬من أو��د آدم بغ��‬

‫��ادة ا��� �� أ��ا نصدّق روح ا��� وك��ته ا��القة ا��زلي ّة ال�ي قالت ���يع‬

‫ا��وجودات كو�ي فك�نت فتل� بعي��ا �اطبتنا بتوسط ا���� ا��أخوذ من‬ ‫طبيعة آدم‪.‬‬

‫قال ا��س��‪ :‬نبي ّنا ��د �� ن�� سيفه‪.‬‬

‫‪2‬‬

‫قال ا��اهب‪ :‬صدقتَ يا مس�� �ي هذه الك��ة و�ن ك�ن قول� الصدق ب��ه ٍ‬

‫‪3‬‬

‫قال ا��س��‪ :‬أراك ��اهد �ي ا��دال وتقاطع �ي الك��م ك��ي بك قد أطعمتَ‬

‫‪7‬‬

‫ن ‪ّ ��� 4‬د ��د �� سيفه‪ .‬فدين�� إذا ‪ 5‬سيف �� ��ب أن �ُ��ى ‪ 6‬إ��ي ّا ً‪.‬‬ ‫بقول� إ ّ‬

‫نفسك وظن ّك ‪ 8‬الباطل ‪ 9‬بأن تنقل�ي إ�ى دينك فقد �اب ظن ّك وق��‬ ‫قصدك‪.‬‬

‫‪10‬‬

‫‪.‬مائتا ً ‪S2 and E1 omit‬‬

‫‪���.‬د �� ن��ة سيفه ‪. V2‬ن��ه وسيفه ‪���; G1‬د �� ن��ه وسيفه ‪E1‬‬ ‫‪.‬ب��ه ٍ ‪S1 omits‬‬ ‫‪.‬تقول ‪P adds‬‬

‫‪.‬د�ن ‪BA adds‬‬

‫‪.‬دينا ً ‪E1, G1, V2 add‬‬

‫‪.‬أطغيت ‪; E1‬أطمعت ‪S2, C, V2‬‬ ‫‪; P omits.‬فهمك ‪S2, V, E1‬‬

‫‪; P and G1‬وك�نك تطمع ‪ with‬ك��ي بك قد أطعمتَ نفسك وظن ّك الباطل ‪S1 replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪.‬و��ك ‪add‬‬

‫‪G1 omits.‬‬

‫‪10‬‬

312

IN SEARCH OF THE TRUE RELIGION

The monk said, “No, this has not crossed my mind nor gone through my head. It is impossible for a wolf to be a sheep or for sour vinegar to be honey, because your lax ways and permissive lifestyle, as well as your pursuit of bodily pleasures and indulgence in delights, have become second nature in you; therefore, it is impossible for you to turn away from such behavior, given that your law has loosened the reins for you to enjoy such delights, and given that your lawgiver has indulged in this lifestyle and law himself; therefore, you cannot contradict him. The slave cannot be greater than his master nor the pupil greater than his teacher.” 1 The Muslim said, “Your Christ lived a lowly, humble life; therefore, he recommended it for you.

1

See John 13:16.

‫‪313‬‬

‫‪TEXT AND TRANSLATION‬‬

‫قال ا��اهب‪ .�� :‬و�� ‪�� 1‬طر هذا بو��ي و�� ��تاز ����ي وف��ي ‪ 2.‬ه��ات‬

‫أن يكون من ا��ئب ��وف أو من ا��ل ا��امض عسل ��ن س��تك‬

‫ا��خي ّة ‪ 3‬و�يشتك ا������� وارتباطك بأهواء ا���� واستعمال ا����ذ قد‬

‫صارت فيك طبعا ً‪ 4‬يعتاص ‪� 5‬ليك ا��نتقال ع��ا‪ .‬إذ ك�نت �� يعتك قد‬

‫أرخت ل� العنان باستعمال ا����ذ ف��ا و�ذ ك�ن مش��ع �� يعتك ومقدّ��ا‬

‫‪6‬‬

‫قد استعمل تل� العيشة وال�� يعة بعي��ا ‪ 7‬و�� ��كن العبد أن يكون أك�� ‪ 8‬من‬

‫سي ّده و�� الت��يذ أعظم من معّ��ه‪.‬‬

‫قال ا��س��‪ :‬مسي�ك ك�ن يعيش �يشة منخفضة ذلي�� ��ل� أوصا�� ��ا‪.‬‬

‫‪.‬و�� ‪C and G1 omit‬‬

‫و�� ��تاز ����ي ‪; Q replaces‬ببا�ي ‪ with‬بو��ي و�� ��تاز ����ي وف��ي ‪S1 replaces‬‬

‫‪1‬‬ ‫‪2‬‬

‫‪��.‬ن ‪ with‬وف��ي‬

‫‪.‬ا��خي ّة ‪S1 omits‬‬

‫‪.‬و�ادة ‪P and V add‬‬ ‫‪.‬يغتاص ‪; V‬يغتاض ‪P‬‬ ‫‪.‬ومقدا��ا ‪S1‬‬

‫‪.‬ف�� ��كن أن ��الفه ‪BA adds‬‬

‫‪.‬أك�� ‪; V‬أ��� ‪S1 ���; C, P, G1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

314

IN SEARCH OF THE TRUE RELIGION

As for our prophet Muḥammad, he lived a life with lax morals and a vast dominion, happiness and blessing were imparted to him and to us. We have the blessing of both worlds.” The monk said, “By God this is not a blessing that is suitable for people. Rather, it is a blessing suitable for animals, for you often find [this behavior] in excited rams who eat, drink, and mount ewes. God does not want us to live such a shameful life. Rather, he prefers a life

‫‪TEXT AND TRANSLATION‬‬

‫‪315‬‬

‫وأما نبي ّنا ��� ّد �اش �يشة ذات ت��ّف ر�ي ‪ 1‬ومل� واسع وسعادة ‪ 2‬وأنعم‬ ‫�ليه و�لينا بنع�� ا��ار�ن‪.‬‬

‫‪3‬‬

‫قال ا��اهب‪ 4 :‬ما هذه وا��� ‪ 5‬نعمة ‪ 6‬الناس ‪ 7‬و��ّ�ا �ي نعمة تناسب ا��واب‬

‫فإن ّك ��دها وافرة ‪ 8‬عند تيوس ا��غنام من ا��ك� وال��ب ‪ 9‬والقفز ‪��� 10‬‬

‫ا��ناث ��ا يطلب ‪ 11‬ا��� من ّا هذه العيشة ‪ 12‬ا��ذمومة ‪ 13‬و��ّ�ا يؤ�� من ّا �يشة‬

‫‪.‬ذات ت��ّف و��� فو�د ‪ with‬ذات ت��ّف ر�ي ‪S1 replaces‬‬

‫ت��ّف ر�ي ومل� ‪; C and P replace‬ملك� ً وسعدا ً ‪ with‬واسع وسعادة ‪S2 replaces‬‬

‫‪1‬‬ ‫‪2‬‬

‫ت��ّف ر�ي ‪; Q replaces‬ن�� ومل� وسعادة ‪; G1‬ن�� و�د ومل� وسعد ‪ with‬واسع وسعادة‬ ‫‪.‬سيف ون�� وسعد ‪ with‬ومل� واسع وسعادة‬ ‫‪.‬ا��� ‪E1 and G1 add‬‬

‫‪.‬ا��� ‪; P adds‬ل� اقول ا��ق ‪S1 adds‬‬ ‫‪.‬وا��� ‪S1 and P omit‬‬ ‫‪.‬تناسب ‪BA adds‬‬

‫‪.‬أناس ‪S1, S2, C, L‬‬

‫‪.‬غ���ة ‪C, P, G1 add‬‬

‫‪.‬وال��ب ‪S2, E1, V2 omit‬‬ ‫‪.‬والقرع ‪V and V2‬‬ ‫‪��.‬طب ‪C ����; P‬‬

‫‪.‬العيشة ‪S1 omits‬‬

‫‪.‬ا��مو ية ‪; P and G1‬ا��ذمومة ‪C omits‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

316

IN SEARCH OF THE TRUE RELIGION

of purity and wholesome morality from us, that we seek virtue and abandon vice so that we may draw near to the imperceptible essence by living a noble life, that we use food in the amount that is needed to sustain life, and that we prohibit gluttony and overconsumption in every matter and in every situation.” The Muslim said, “Why do you monks forbid marriage, eating meat, divorcing women, wearing linen and silk, and entering bathhouses?” The monk said, “No. We do not forbid marriage nor eating meat or other things; however, we abstain from all the food, drink, gluttony, and excess that tantalize and delight the senses. We let the body suffer in this fleeting world for the sake of God Almighty in order to obtain favor with God Almighty in the everlasting life.

‫‪TEXT AND TRANSLATION‬‬

‫‪317‬‬

‫ذات نقاء ‪ 1‬وت��فا ذا طهارة ‪ 2‬وأن نقصد الفضي�� و��جر ا��ذي�� ح�ى نقرب‬ ‫من ا��وهر اللطيف بالعيشة اللطيفة و��تعمل ‪ 3‬من الطعام مقدار ‪ 4‬ما ��عو‬ ‫ا��ا�ة إليه �ي قوام ا��ياة و��ر ّم ال��ه وا����اف �ي ك� أ�� و�ال‪.‬‬

‫قال ا��س��‪�� :‬ا بال��� أن�� ا��هبان ��ر ّمون �لي�� ا�� ��ة وأك� ا���م و��ك‬

‫النساء ولبس ال��ان ‪ 5‬ودخول ا���ام؟‬

‫قال ا��اهب‪ :‬ك�� ‪ 6‬ما ��ر ّم ا�� ��ة و�� أك� ‪ 7‬ا���م و�� ��� ذل� ‪ 8‬و��ّ�ا قد‬

‫زهدنا �ي ك� ما يطرب و ي�� ‪ 9‬ا��واس من طعام و��اب و��ه ٍ واست��ار‪.‬‬

‫‪10‬‬

‫و���� ا���� �ي سبيل ا��� تعا�ى �ي هذه ا��نيا ا��ائ�� لننال ا��ظوة عند ا���‬ ‫تعا�ى �ي ا��ياة ا��ا��ة‪.‬‬

‫‪.‬ت�� ‪G1‬‬

‫‪.‬ت�� وت��ف رو�ا�ي ‪; Q‬ذا طهارة ‪; C, P, G1 omit‬لطيف ‪; S2, V, E1, V2‬تقا ‪S1‬‬ ‫‪��.‬تفد ‪��; E1‬تعد ‪S1, S2, V2‬‬ ‫‪P and G1 omit.‬‬ ‫‪.‬وا��ر�� ‪BA adds‬‬

‫‪.‬ك�� ‪S1, C, P omit‬‬ ‫‪G1 omits.‬‬

‫‪.‬مما ذ��ت ‪P and G1 add‬‬ ‫‪.‬و ي�� ‪G1 omits‬‬

‫‪.‬ا��ست��ار ‪�; P also has‬ي ك� أ�� و�ال ‪S1, C, P, G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫‪10‬‬

318

IN SEARCH OF THE TRUE RELIGION

For we have believed what God spoke in his Holy Bible, because he says that it is not possible for man to obtain bliss and rest in both this world and in that world. Rather, the greater the amount of pleasure and bliss he accumulates in this world, the less the amount of favor he will obtain in the kingdom of God.” [Part 26: The Hajj]

The Muslim said, “God Almighty knows that you have agitated our thoughts and unsettled our minds with your fine rhetoric and informative responses. You have left us no questions to ask you, and God knows that you have brought pride to the people of your religion, beautified your homelands, and adorned your brothers. If we were not traveling, we would ask you to stay with us. We wish that you could live among us, and we would put you in charge of our wealth and homes.”

‫‪TEXT AND TRANSLATION‬‬

‫‪319‬‬

‫��ننا ��ققنا ‪ 1‬ما �اطبنا ا��� �ي إ��ي�� ا��قدّس ��نه يقول ‪ 2‬ليس �ي ا��مكن‬

‫أن ينال ا����ان النع�� وا��ا�ة �ي هذه ا��نيا ‪ 3‬وتل�‪ .‬ول�كن ��قدار ما ��داد‬ ‫من ال��ات �ي هذه ا��نيا ونعيمها ‪�� 4‬قدار ذل� ينقص من ا��ظوة �ي‬ ‫مل�كوت ا��� والنوال منه‬

‫‪5.‬‬

‫] ‪ - ٢٦‬ا��ج [‬

‫قال ا��س�� ‪ 6:‬لقد ��� ا��� تعا�ى أنك قد از��ت ف��نا وزع�عت ل َُب ّنا ��ا‬

‫ق بنا عندك سؤال و��� درّك فقد‬ ‫أحسنت �ي ا��طاب و���اد ا��واب ف�� يب َ‬ ‫ا��رت أهل دينك و��لت أوطانك وزيّنت أخوانك ولو�� ��ن ��� سفر‬

‫‪7‬‬

‫لسألناك �ي ا��قام عندنا‪ .‬رغبة بقربك إلينا و��فناك فيما ��صنا من مال‬

‫ودار‪.‬‬

‫‪.‬قد صدقنا ‪S1‬‬

‫اد���ا من الباب الضيق فان الباب الواسع والطر يق ا��حب هو ا��ودي ا�ى ‪S1 and S2 add‬‬

‫‪1‬‬ ‫‪2‬‬

‫ا����ك وا��ا���ن فيه كث��ون م ا�� الباب وا��ب الطر يق ال�ي تودي ا�ى ا��يوة وقليل هم ا���ن‬ ‫‪��.‬دو��ا ��ن‬

‫‪; V omits.‬ا��ي�� ‪P and G1‬‬ ‫‪.‬ا��ائ�� ‪Q‬‬

‫‪.‬والنوال منه ‪; C, P, G1 omit‬ا��ل�كوت ‪ with‬مل�كوت ا��� والنوال منه ‪S1 replaces‬‬ ‫‪.‬ا��شيد ياراهب ‪G1‬‬

‫‪.‬طر يق وسفر ‪C, P, G1‬‬

‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬

320

IN SEARCH OF THE TRUE RELIGION

The monk said, “May God reward you with kindness and blessings, for you have received us with the utmost charity. If we came off as presumptuous with our statements and blunt with our responses, [know that this] is characteristic of [such discussions] among esteemed and lettered men. [Having said that], where are you traveling?” Abū Ẓāhir said, “To Mecca. Sheikh Abū Salāma and I are going to the Sacred House.” The monk said, “Your distance will pain me, and your departure will weigh heavy on me, for I have grown fond of being in your company.” Abū Ẓāhir said, “If only you would accompany us, we could enjoy your company and you could enjoy ours.” The monk said, “If you would be pleased by my company, I will ready myself and accompany you.” Then they praised the Lord.

‫‪TEXT AND TRANSLATION‬‬

‫‪321‬‬

‫قال ا��اهب‪�� :‬اك ا��� عن ّا ���ا ً و�نعاما ً‪ .‬لقد قابلتمونا با��حسان و�ن ��ّا‬

‫أسأنا ‪� 1‬ي ا��طاب وأ�لظنا �ي ا��واب فهذا من ���ة ‪ 2‬أهل ا��دب‬ ‫وا��حساب ‪ 3‬وا����اب ‪ 4‬فإ�ى أ�ن السفر؟‬

‫‪5‬‬

‫قال أبو ضاهر‪ :‬إ�ى م�� أنا والشيخ أبو س��مة ��ور ‪ 6‬البيت ا��رام‪.‬‬

‫قال ا��اهب‪ :‬يوحش�ي بعد�� ويثقل �� َ�ّ فراق�� فقد كنتُ آ��تُ ب��‪.‬‬

‫قال أبو ضاهر‪ :‬يا ليتك أن ‪ 7‬تصحبنا فنأ�� ‪ 8‬بك وتأ�� بنا‪.‬‬

‫قال ا��اهب‪ :‬إن رضي�� بصحب�ي ��بت�� وساويت ذا�ي ب��‪.‬‬

‫فهل�� وك� ّ�ا‬

‫‪9.‬‬

‫‪.‬أسينا ‪��; V‬بنا ‪S1‬‬ ‫‪���.‬ة ‪P‬‬

‫‪���.‬ة ا��داب وأهل ا��حساب ‪; G1‬وا��حسان ‪S1‬‬

‫ا��طاب وأ�لظنا �ي ا��واب وهذا من ‪ with‬وا����اب ‪; Q replaces‬وا����اب ‪S2 omits‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬

‫‪���.‬ة أهل ا��دب وا��سب‬ ‫‪.‬يكون ‪P adds‬‬

‫‪.‬ز يارة ‪P adds‬‬ ‫‪.‬كنت ‪Q‬‬

‫‪.‬فنس�� ‪; Q‬فن�� ‪; S2, P, V, E1, G1‬فنستأ�� ‪S1‬‬

‫قال أبو ضاهر يا ليتك أن تصحبنا فنأ�� بك وتأ�� ‪; C omits‬فهل�� وك� ّ�ا ‪S1, P, G1 omit‬‬

‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

‫وصفقا ‪; E1 adds‬بنا قال ا��اهب إن رضي�� بصحب�ي ��بت�� وساويت ذا�ي ب�� فهل�� وك� ّ�ا‬ ‫‪.‬ا��اهب إن رضي�� بصحب�ي ��بت�� وساويت ذا�ي ب�� فهل�� وك� ّ�ا ‪; V omits‬وتقهقها‬

322

IN SEARCH OF THE TRUE RELIGION

Abū Ẓāhir said, “I swear by the Lord of the Hajj, if you accompany me, I would spare you the expense of the ride, water, and supplies; your heart would expand, your soul would delight, your eyes would be dazzled, and your own self-worth would be magnified. I would release you from your ascetic lifestyle and burdensome life, and I would show you signs and marvels the likes of which you have never seen.” The monk said, “Tell me, O Abū Ẓāhir, what signs will you show me in Mecca that will verify your religion?” The Muslim said, “I have gone on hajj to Mecca twice, monk, and this will be my third time; therefore, I am not ignorant of it. Rather, I am an expert in what it entails.” The monk said, “I have become more interested in remaining in your company. Describe to me what is found there and what we will see first and last.”

‫‪323‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و��ب ‪ 1‬ا��ج إن ��بت�ي كفيتك ك�فة ‪ 2‬ما ��تاج إليه من‬ ‫ّ‬ ‫قال أبو ضاهر‪:‬‬

‫ركوب وماء وزاد فت��ح صدرك وتطيب نفسك وتقر ّ عينك وتعز ّ �ليك‬

‫ذاتك فافرج ‪ 3‬عنك من �يشتك القشفة ‪ 4‬وحياتك ا��تعبة وأر يك ما �� � َ� َه‬ ‫بنظرك ‪ 6‬من ا��يات وا��عجزات‪.‬‬

‫‪5‬‬

‫‪7‬‬

‫قال ا��اهب‪ :‬فقل �ي يا أبا ضاهر ��ق دينك ماذا ��ي�ي ���� من ا��يات؟‬

‫‪8‬‬

‫قال ا��س��‪ :‬أنا يا راهب قد حججت إ�ى م�� ��ت�ن وهذه الثالثة ولستُ أنا‬

‫�اه�� ً ��ا بل خب�� ��ا ف��ا‪.‬‬

‫قال ا��اهب‪ :‬فقد زد��ي رغبة فيك وقربا ً إليك ‪ 9‬فصف �ي ما هناك وما ��اه‬

‫أو�� ً وأ���ا ً‪.‬‬

‫و��ب ا��ج ‪; G1 replaces‬و�� ية ‪; S2‬و��بة ‪S1, C, P‬‬ ‫ّ‬ ‫‪.‬و��بة ا��اج أ�ي ‪; Q‬و��بة أ�ي ‪with‬‬ ‫‪.‬الطر يق ‪P adds‬‬

‫‪.‬فاطرح ‪; E1‬فأ��ج ‪V‬‬ ‫‪.‬الشقية ‪P and G1‬‬ ‫‪.‬عينك ‪P adds‬‬

‫‪.‬تنظر ما �� تأم�� ‪; P‬بب��ي وما �� تؤم�� ‪S2‬‬

‫‪�� ��.‬ه عينك وتنظر ما �� تأم�� من ا��يات وا��عجزات ‪; Q‬البديعة ‪E1 adds‬‬

‫‪��.‬ياتك ماذا ��ي�ي من ا��يات ‪�� with‬ق دينك ماذا ��ي�ي ���� من ا��يات ‪S1 replaces‬‬ ‫‪.‬غبا ً ‪ with‬رغبة فيك وقربا ً إليك ‪P replaces‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

324

IN SEARCH OF THE TRUE RELIGION

The Muslim said, “The first of the delights that I will show you will be to guide you through the Hijaz and show you the Hijazi women, for whom your eyes will long—souls are pleased by them. They wear the finest clothing. They are delightful, clean, attractive, and charming, as if they were ḥūr al-ʿīn (beautiful white virgins with piercing black eyes) in the garden of the righteous ones.” The monk said, “Will we be able to find a place to stay with them?” The Muslim said, “[We can stay] wherever you want?” The monk mockingly said to the other man who was oblivious, “What will you show me after the Hijazi women?” The Muslim said, “We will reach Minā, and from Minā [we will reach] Mount Arafat.” The monk said, “And what will we see there?” The Muslim said, “You will see, monk, the pilgrims gathering in Minā on that morning, and you will see the sects of pilgrims walking, clapping their hands,

‫‪TEXT AND TRANSLATION‬‬

‫‪325‬‬

‫قال ا��س��‪ :‬أول ما أر يك من ا��طربات أ��ي أ���ك ‪ 1‬ا���از وأر يك‬

‫ا���از يات ال���ي ��وق ‪ 2‬إل��نّ الصفاة ‪ 3.‬و���ّ ��نّ النفوس و يليق ��نّ‬

‫ا��لبوس لطاف نظاف م��ح ظراف ك���نّ حور الع�ن �ي جن ّة‬ ‫قال ا��اهب‪ :‬فهل ��د عندهم مقاما ً؟‬ ‫قال ا��س��‪�� :‬ما شئت‪.‬‬

‫الصا����ن‪.‬‬

‫‪4‬‬

‫قال ا��اهب هازئا ً به وذاك �� يع�� ��راده ‪ 5:‬وماذا ��ي�ي بعد ا���از يات؟‬ ‫قال ا��س��‪ 6 :‬نصل إ�ى م ِ�ى ومن م ِ�ى إ�ى ع�فات‬

‫قال ا��اهب‪ :‬وماذا ��ى هناك؟‬

‫‪7.‬‬

‫قال ا��س��‪ :‬و��ى يا راهب ا��ج ��تمع �ي م ِ�ى �ي صباح ذل� اليوم و��ى‬ ‫فإذا ‪ 8‬ا��ج طوائف طوائف ����ون و يصفقون بال�كفوف‬

‫‪.‬أجوز بك ‪Q‬‬

‫‪.‬تتوق ‪S2, C, E1, G1, V2‬‬

‫‪.‬الصفات ‪S1, S2, P, E1, G1, V2‬‬ ‫‪.‬افعل ‪P and G1 add‬‬

‫‪.‬هازنا ً وهو �� يع�� ‪��; Q‬راده ‪S1, P, V, E1, G1 omit‬‬ ‫‪.‬بعدهم ‪P and V add‬‬

‫‪.‬جبل ع�فات ‪S1, S2, C, P, V‬‬

‫‪.‬ا��ج ��تمع �ي م ِ�ى �ي صباح ذل� اليوم و��ى فإذا ‪P omits‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

326

IN SEARCH OF THE TRUE RELIGION

playing tambourines and flutes, saying, ‘O morning, blessings, from Minā to Arafat.’” The monk said, “And from Arafat to where?” The Muslim said, “To Mecca.” The monk said, “What will you show me in Mecca?” The Muslim said, “I will show you the black stone, the well of Zamzam, al-ᶜUrwa al-wuthqā (the strongest bond), the green ewer, the Kaaba, the back of [the sacred] camel, and the graves of al-Ḥasan and al-Ḥusayn.” The monk said, “What marvels does it have? And what are its most splendid signs?” The emir laughed. Abū Ẓāhir said to him, “Why are you laughing, emir?” He said, “I find your mind shallow and your perception inadequate, for the monk is mocking you and you don’t even know it.” The monk said, “No, but I am weak in strength and oppressed by my age. I have no need to go to Mecca and the Sacred House.”

‫‪327‬‬

‫‪TEXT AND TRANSLATION‬‬

‫و ي��بون ‪ 1‬با��فوف ‪ 2‬و يقولون يا صباح ال��ك�ت من م ِ�ى إ�ى ع�فات‬ ‫قال ا��اهب‪ :‬ومن ع�فات ‪ 4‬إ�ى أ�ن؟‬

‫‪3.‬‬

‫قال ا��س��‪ :‬إ�ى م� ّ�‪.‬‬

‫قال ا��اهب‪ :‬وماذا ��ي�ي ‪�ّ��� 5‬؟‬

‫قال ا��س��‪ :‬أر يك ا���ر ا��سود وب�� ز��م والعروة ‪ 6‬الوث�� وال�كوز‬

‫ا��خ�� ‪ 8‬وال�كعبة وظهر ا���ل وق�� ا��سن وا��س�ن‪.‬‬

‫‪7‬‬

‫قال ا��اهب‪ :‬يا ��ا من معجزات وأ�ل ّها من آيات‪.‬‬

‫فض�ك ا��م��‪.‬‬

‫قال �� أبا ضاهر‪ :‬ما بال� تض�ك أ ّ��ا ا��م��؟‬

‫قال ا��م��‪ ��� :‬ما أرى من خ ّفة عقول��� ونقص رأي�� ��ن ا��اهب ��زأ ب��‬

‫وأن�� �� تع��ون‪.‬‬

‫قال ا��اهب‪ .�� :‬ول�ك�ي ر�ل ضعيف القو ّة وطاعن �ي السنّ ��ا �ي �ا�ة‬

‫إ�ى ‪ 9‬م�� وبيت ا��رام‪.‬‬

‫‪.‬بال�كفوف و ي��بون ‪P and G1 omit‬‬ ‫‪.‬والنايات ‪S1, C, P, G1 add‬‬

‫و��ى يا راهب ا��ج طوائف يطوفون و����ون و ي��بون بالنايات و يقولون يا صباح ال��ك�ت ‪Q‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬

‫‪.‬من م�ى إ�ى ع�فات‬

‫‪.‬هناك ‪S1 and P‬‬

‫‪.‬وما ��ى ‪; G1‬وما ��ى ‪ with‬وماذا ��ي�ي ‪P replaces‬‬ ‫‪.‬القروة ‪P‬‬

‫‪.‬والب�� ‪; C and P‬ال�كوكب ‪S1‬‬

‫‪.‬ا��كن ا���ناي والقب�� ا����اء ‪; Q‬وال�كوز ا��خ�� ‪G1 omits‬‬ ‫‪.‬سفر إ�ى ‪; S2, P, V add‬السفر ا�ى ‪S1, C, E1, G1 add‬‬

‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

328

IN SEARCH OF THE TRUE RELIGION [Part 27: Departure]

When they reached this point in the discussion the evening had come, and it was time to leave; therefore, the jurists left for their quarters. Then the monk asked the emir for permission to leave. The emir said, “Monk, you have spoken well, answered beautifully, and addressed us elegantly. You have brought respect to your homeland and your religion. By God, a man like you must be the leader of the Christians, their guide and their spokesperson. Therefore, ask us for whatever you want, and we will give what you desire.” Then the monk prayed for him and adorned him with praise. The emir said, “Where do you get your food?”

‫‪TEXT AND TRANSLATION‬‬

‫‪329‬‬

‫] ‪ - ٢٧‬ا��ن��اف [‬

‫و��ا وص�� إ�ى هذا من الك��م أدرك ا��ساء و�ان ا��ن��اف فان��ف‬ ‫الفقهاء إ�ى مقر ّهم �� استأذن ا��اهب ا��م�� با��ن��اف‬

‫‪1.‬‬

‫قال ا��م��‪ :‬أ�دتَ ‪ 2‬يا راهب �ي ك��مك وأحسنت �ي جوابك وأبلغت ‪� 3‬ي‬

‫خطابك وزيّنت ‪ 4‬وطنك ودينك‪ .‬ومثل� ��ب وا��� أن يكون ‪ 5‬إمام‬

‫النصارى ومقدّ��م ومن ��اطب �ي ا���ن ع��م‪ .‬فسَل ْنا ‪ 6‬ما شئتَ فعندنا ما‬ ‫��ب‬

‫‪7.‬‬

‫فد�ا �� ا��اهب وأحسن الثناء‬ ‫قال ا��م��‪ :‬من أ�ن طعامك؟‬

‫‪8.‬‬

‫‪9‬‬

‫‪.‬با��ن��اف ‪S1 omits‬‬ ‫‪.‬أجودت ‪; P‬اصبت ‪S1‬‬ ‫‪.‬بالغت ‪S1 and C‬‬

‫‪.‬وا��رت ‪S1, C, P, G1‬‬

‫‪.‬أن يكون ‪S2, V, E1 omit‬‬ ‫‪.‬قل لنا ‪S1‬‬

‫‪.‬فإنك ما ��يب ‪ with‬فعندنا ما ��ب ‪G1 replaces‬‬

‫‪; Q‬حصل منا الصداع ل��م�� ل�كن ا��صل الطيب ��تمل جهلنا ��عا�ي الك��م ‪C, P, G1 add‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

‫‪.‬داعيا ً وأحسن ��اطبا ً ‪begins with‬‬ ‫‪.‬ومن يقوم به ‪P and G1 add‬‬

‫‪9‬‬

330

IN SEARCH OF THE TRUE RELIGION

The monk said, “He who gives beasts their feed and the crows’ chicks their food, the Creator of the millstone, provides flour, for we are certain of God’s mercy and benevolence.” The emir said, “Don’t you eat fish?” The monk said, “Yes.” The emir said, “Monk, I have many fish because the trap in the Barzeh River is under my command and responsibility and belongs to me. Take what you want for yourself and for your companions.” The monk said, “May God strengthen you, grant you success, and entrust you with virtue and benevolence.” The emir called for a pen and paper and signed a requisition and gave it to the monk, who received it. Here is its version:

‫‪TEXT AND TRANSLATION‬‬

‫‪331‬‬

‫قال ا��اهب‪ :‬ا��عطي ال��ا�� قو��ا ‪ 1‬وأفراخ الغربان طعا��ا و�الق ا���ى يأ���ا‬

‫بالط��ن‪�� 2 .‬ننا ��ن من ر��ة ا��� وجوده ‪ ��� 3‬يق�ن‪.‬‬ ‫قال ا��م��‪ :‬أما تأك�ون السمك؟‬ ‫قال ا��اهب‪ :‬نعم‪.‬‬

‫قال ا��م��‪ :‬يا راهب أنا �ي �مك كث�� ��ن ‪ 4‬مصيدة ��ر ��زة �ي أ��ي‬

‫و��ي ومن ���� ما ��تص �ي ��ذ م��ا ما شئت ���مك ولبا�ي ا��هبان‬ ‫رفاقك‪.‬‬

‫أع�ك ا��� وأوسع �ليك ‪ 5‬فأنت بالفضل وا��ود أو�ى‬ ‫قال ا��اهب‪:‬‬ ‫ّ‬ ‫فاستح�� ا��م�� دواة وورقة وكتب توقيعا ً ودفعه إ�ى ا��اهب ‪ 7‬فتس��‬ ‫‪6.‬‬

‫ا��اهب التوقيع‪.‬‬

‫وهذه ��خته‬

‫‪8:‬‬

‫‪�.‬ذاءهم ‪Q‬‬

‫‪.‬هو يغدينا و يقوتنا ‪ with‬و�الق ا���ى يأ���ا بالط��ن ‪G1 replaces‬‬ ‫‪.‬وجوده ‪G1 omits‬‬ ‫‪�.‬ي ‪; V adds‬من ‪P‬‬ ‫‪.‬ا��رق ‪V adds‬‬

‫‪.‬وأ���ا ً ‪P and G1 add‬‬

‫‪.‬وقال أنفذناك ا�ى ��ز يه ��ذ ما فيه ‪; G1‬وأنفده ا�ى ��زه يأ�ذ ما فيه ‪S1 and P add‬‬ ‫‪���.‬ة ا��رسوم ا��ل��� ‪; G1‬وك��مه ‪P‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬

332

IN SEARCH OF THE TRUE RELIGION

Mushammar the King, Praise be to God Almighty, When the guard of the trap in the Barzeh River, Tamām alSayārī, receives this degree of ours, he should give the conductor, the servant of the monk Jurjī from the Monastery of Simon, the biggest fish we have that can be carried by a healthy mule, free of all fines and taxes and without delay. If God Almighty wills it, he will be kind in his mention of us, and may he be in the safety and security of God. The monk thanked him and retired to his quarters. The next morning when the monk went to see the emir in order to ask for his permission to return to his monastery, he found a saddled mule at the door of his tent. The emir said to him, “This mule has been commissioned as your ride, monk.”

‫‪333‬‬

‫‪TEXT AND TRANSLATION‬‬

‫ا��شمّر ‪ 1‬ا��ل��� ‪ 2‬ا���د ��� تعا�ى‬

‫عند وقوف ا��اجب ��ام السياري ‪�� 3‬صيدة ��زة ��� ��سومنا هذا ��فع‬

‫��وصلها ‪��� 4‬م ‪ 5‬ا��اهب ���ي من د�� �معان مم ّا ��صّ نا من السمك ال��ار‬ ‫��ل بغل موسقا ً معا�ى ‪ 6‬م��أ من سا�� الغرامات وا��قوق من ��� تأ���‬

‫و���فنا ‪ 8‬بأخباره إن شاء ا��� تعا�ى وهو �ي أمان ا��� وحفظه‪.‬‬

‫‪7‬‬

‫فش�� ا��اهب وان��ف إ�ى مقر ّه وّ��ا ك�ن ب��ة ح�� ا��اهب عند ا��م��‬

‫��تأذنه العودة إ�ى د��ه فو�د ��� باب ا��يمة بغ�� م���ة‪.‬‬

‫وقال �� ‪ 9‬ا��م��‪ :‬هذه البغ�� تكون ���� ��كوبك يا راهب‪.‬‬

‫‪.‬ا��رسوم ‪S1, C, P‬‬

‫‪.‬ا��شمّر ا��ل��� ‪G1 omits‬‬

‫‪.‬وك�فة النواب ‪; Q adds‬وك�فة اليساري ‪�� with‬ام السياري ‪G1 replaces‬‬ ‫‪��.‬املها ‪G1‬‬

‫‪.‬إ�ى �املها ‪�� with‬وصلها ���م ‪G1 omits; P replaces‬‬ ‫‪P, V, E1, G1 omit.‬‬

‫‪.‬و�� تقص�� ‪S1, S2, C, D, P, V, E1, G1 add‬‬ ‫‪���.‬فنا ‪���; S2, C, P, V, G1‬نا ‪S1‬‬ ‫‪E1 and G1 omit.‬‬

‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬

334

IN SEARCH OF THE TRUE RELIGION

The monk prayed for him and said, “May God Almighty never deprive the emir of such generosity. This mule will serve the monastery and the monks well, and they will pray for your enduring strength.” The emir said, “Use it however you wish.” And the monk returned to his monastery, thanking and praising God greatly for his help and support. With the Almighty’s help and support, the debate ended. It has been described by the pupil of the aforementioned monk Jurjī who was present with him. He asks of everyone who examines, reads, writes, or hears this [debate] to seek forgiveness and mercy for him, since God listens and answers. To him be the power and the glory forever and ever. Amen.

‫‪TEXT AND TRANSLATION‬‬

‫‪335‬‬

‫فد�ا �� ا��اهب وقال‪��� :‬ل ما ل��و�ى من الفضل ‪ 1‬هذه البغ�� توقفها‬

‫��دمة ا���� وا��هبان ‪ 3‬وهم ��عون ل� ��وام ‪4‬‬ ‫ع�ك‬ ‫ّ‬

‫قال ا��م��‪ :‬ا��ل ما‬

‫��اء‪.‬‬

‫‪2‬‬

‫‪5.‬‬

‫و�اد ا��اهب إ�ى د��ه شا��ا ً ��� ��� ما أ�انه وأ��ه والتسبيح ��� دا��ا ً‬

‫‪6.‬‬

‫��ت ‪ 7‬ا���اد�� بعونه تعا�ى وتأييده‪ .‬وصفها ت��يذ ا��اهب ���ي ا��تقدّم ذ��ه‬

‫ا��ي ك�ن �ا��ا ً معه ‪ 8‬وهو ��أل ك� من تطل ّع �ي هذه وقرأها أو كت��ا أو‬ ‫�معها ��تغفر �� و ي��حم �ليه ‪ 9‬فإن ا��� �ميع ��يب و�� ا���د والعز ّ إ�ى دهر‬

‫ا��اهر�ن آم�ن‪.‬‬

‫و�� ��و��ي من ا���يل ‪; E1‬ا��حسان ‪ ��� ��; P and G1 add‬ا��� ا��و�ى من الفضل ‪G1‬‬

‫‪1‬‬

‫وقال �� أ�دمنا ا��� تعا�ى ‪��� with‬ل ما ل��و�ى من الفضل هذه البغ�� توقفها ‪S1 replaces‬‬

‫‪2‬‬

‫‪.‬و��عل ا��هبان ‪S1‬‬

‫‪3‬‬

‫‪.‬والفضل‬

‫‪.‬فضل ا��م�� هذه البغ��‬

‫‪P, V, E1, G1 omit.‬‬

‫فد�ا ا��اهب وقال �� ��� ا��� ا��و�ى من الفضل وا��حسان هذه البغ�� نوقفها ���ل �دمة ‪Q‬‬

‫‪4‬‬ ‫‪5‬‬

‫‪.‬ا���� وال��هان وهم ��عون ل� ولعزك‬

‫‪.‬والتسبيح ��� دا��ا ً ‪P, V, E1 omit‬‬

‫‪S1, C, G1 do not include this ending, while S2 does; however, S2‬‬

‫‪6‬‬ ‫‪7‬‬

‫‪�.‬ليه فإن ا��� �ميع ��يب و�� اﻟﻤﺠد والعز ّ إ�ى دهر ا��اهر�ن آم�ن ‪omits‬‬

‫‪ and ends.‬و��� �مع وشاهد كتب ا��ي ��ى با���ام والس��م آم�ن ‪E1 adds‬‬ ‫‪��.‬عو �� بالغفران و ي��حم �ليه ‪�� with‬تغفر �� و ي��حم �ليه ‪Q replaces‬‬

‫‪8‬‬ ‫‪9‬‬

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