Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/112)

Al-Uqud al-DurriyyaIbn Abd al-Hadi

and the Muslims are unanimously agreed upon their sound guidance and sure knowledge. This is what is incumbent upon all people, in this matter and in every other.

For Allah sent Muhammad ﷺ with guidance and the religion of truth so that, by His permission, he might lead mankind out of darkness into light and onto the path of the Almighty, the Praiseworthy. He bore witness that He had sent him as a caller to Him (1) by His permission and as an illuminating lamp, and He commanded him to say: “This is my way: I call to Allah upon clear insight, I and those who follow me” (Qur’an 12:108).

It is inconceivable—both rationally and religiously—that this Radiant Lamp, through whom Allah brought (2) people out of darkness into light, to whom He sent down the Book in truth so that it might judge between them in their disputes, who instructed people to refer whatever they disagreed about in (3) their religion to what he had been sent with of the Book and the wisdom, who calls to Allah and to His path by His permission (4) upon clear insight, and about whom Allah has declared that He has perfected for him and for his community their religion and completed His favor upon them—should have left the question of faith in Allah and knowledge of Him ambiguous and confused, without distinguishing what is obligatory for Allah of the Most Beautiful Names and Lofty Attributes, what is possible for Him, and what is impossible for Him. Knowledge of this is the very root of the religion, the foundation of guidance, and the finest and most binding knowledge that hearts can acquire, souls can attain, and minds can grasp. (5)

(1) In manuscripts B and Q the reading is: “annahu baʿathahu …” (“that he sent him …”), while the word “ilayhi” (“to him”) is missing in F. (2) In K a later, very fine hand has added above the line the word “Allah.” (3) In K, another fine but different hand supplies the phrase “min amr” (“concerning the matter”). (4) Manuscripts B and Q read “bi-annahu” (“that indeed he”); the same wording is written in K by a different fine hand. The phrase “bi-idhnihi” (“by His permission”) is absent from Kh. (5) Manuscript F reads: “… niʿmatahu ʿalayhim wa-mahal …” (“… His favor upon them and the impossibility …”).

أجمعَ المسلمون على هدايتهم ودرايتهم، وهذا هو الواجب على جميع الخلق في هذا الباب وفي غيره. فإن الله ﷾ بعث محمدًا ﷺ بالهدى ودين الحق ليخرج الناس من الظلمات إلى النور بإذن ربهم إلى صراط العزيز الحميد، وشهد له بأنه بعثه داعيًا إليه (١) بإذنه وسراجًا منيرًا، وأمره أن يقول: ﴿هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي﴾ [يوسف: ٨٠]. ومن المُحال في العقل والدين أن يكون السراج المنير الذي أَخرجَ (٢) به الناسَ من الظلمات إلى النور، وأنزلَ معه الكتابَ بالحقّ ليحكم بين الناس فيما اختلفوا فيه، وأمرَ الناسَ أن يردّوا ما تنازعوا فيه من (٣) دينهم إلى ما بُعِثَ به من الكتاب والحكمة، وهو يدعو إلى الله وإلى سبيله بإذنه (٤) على بصيرة، وقد أخبر الله أنه أكمل له ولأمته دينهم وأتمَّ عليهم نعمته =محالٌ (٥) مع هذا وغيره أن يكون قد ترك باب الإيمان بالله والعلم به مُلتبسًا مشتبِهًا، ولم يميّز ما يجب لله من الأسماء الحسنى والصفات العُلى، وما يجوز عليه، وما يمتنع عليه. فإن معرفة هذا أصل الدين وأساس الهداية، وأفضل وأوجب ما اكتسبته القلوب وحصَّلته النفوس وأدركته العقول.

(١) (ب، ق): «أنه بعثه ... ». و «إليه» سقطت من (ف). (٢) (ك) كتب فوقها بخط دقيق «الله». (٣) في (ك) بخط دقيق مغاير: «من أمر». (٤) (ب، ق): «بأنه». وكتبت في (ك) بخط دقيق مغاير. و «بإذنه» ليست في (خ). (٥) (ف): « .. نعمته عليهم ومحال ... ».