Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/122)

Al-Uqud al-DurriyyaIbn Abd al-Hadi

“To Him ascend the good words, and the righteous deed He elevates.” [Fatir: 10]
“I will take you and raise you to Myself.” [Al ‘Imran: 55]
“Do you feel secure that He who is in the heaven will not cause the earth to swallow you as it quakes? Or do you feel secure that He who is in the heaven will not send against you a storm of stones?” [Al-Mulk: 16–17]
“Rather, Allah raised him to Himself.” [Al ‘Imran: 158]
“The angels and the Spirit ascend to Him.” [Al-Ma‘arij: 4]
[Qaf: 31]
“He directs the affair from the heaven to the earth; then it ascends to Him.” [As-Sajdah: 5]
“They fear their Lord who is above them.” [An-Nahl: 50]
“Then He rose over the Throne,”—a statement that occurs in six places—among them: “The Most Merciful rose over the Throne.” [Ta Ha: 5]
Pharaoh said, “O Haman, build me a tower that I may reach the means, the means of the heavens, so that I may look … to the God of Moses; but I indeed think he is a liar.” [Ghafir: 36–37]
“A revelation from One who is All-Wise, Ever-Praiseworthy.” [Fussilat: 42]
“Sent down from your Lord.” [Al-An‘am: 14]
Verses of this tenor are almost too numerous to list without great effort.
Likewise, in the sound hadith collections there are nearly uncountable texts (5), such as the account of the Messenger’s mi‘raj to his Lord (6), and the reports of the angels descending from Allah and ascending back to Him,

(1) The phrase “fa-idha hiya tamur” (“and suddenly it was moving”) is absent from MSS Q, F, K, and Kh. (2) The words “fi sittati mawadiʿ” (“in six places”) together with the entire verse are lacking in MSS B and Q. (3) In the base manuscript the word is vowelled both ways as “fa-attaliʿa/fa-attaliʿu,” with the note “maʿan” (“both”) written above. The accusative reading is that of Hafs from ʿAsim, while the other reciters read it with damma. See Ibn Mehran, al-Mabsut, p. 327. (4) In MSS B and Q the verse is quoted only up to the words “ilaha Musa” (“the God of Moses”). (5) MSS F, K, Kh, and T read: “al-sihah wa-l-hisan ma la yuhsa…” (“sound and fair narrations beyond reckoning…”). The clause “wa fi al-ahadith … bi-kulfah” (“and in the hadiths … with difficulty”) is omitted in MS B. (6) The story is reported by al-Bukhari (346) and Muslim (163).

﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾ [فاطر: ١٠]، ﴿إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ﴾ [آل عمران: ٥٥]، ﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ (١) (١٦) أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا﴾ [الملك: ١٦ - ١٧]، ﴿بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ﴾ [آل عمران: ١٥٨]، ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾ [المعارج: ٤]. [ق: ٣١]، ﴿يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ﴾ [السجدة: ٥]، ﴿يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ﴾ [النحل: ٥٠]، ﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ في ستة مواضع ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ (٢) [طه: ٥] ﴿يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ (٣٦) أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ (٣) ... إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا (٤)﴾ [غافر: ٣٦ - ٣٧]، ﴿تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ﴾ [فصلت: ٤٢]، ﴿مُنَزَّلٌ مِنْ رَبِّكَ﴾ [الأنعام: ١٤]. إلى أمثال ذلك مما لا يكاد يُحصى إلا بِكُلْفة. وفي الأحاديث الصحاح ما لا يكاد يُحْصى إلا بكُلْفة (٥)، مثل قصة معراج الرسول ﷺ إلى ربه (٦)، ونزول الملائكة من عند الله وصعودها إليه،

(١) «فإذا هي تمور» سقطت من (ق، ف، ك، خ). (٢) قوله: «في ستة مواضع» والآية سقطت من (ب، ق). (٣) ضبطها في الأصل: (فأطَّلِعَُ) بالضبطين، وكتب فوقها: (معًا)، وقراءة النصب قراءة حفص عن عاصم، وقرأ الباقون بالضم. انظر «المبسوط»: (ص ٣٢٧) لابن مهران. (٤) الآية في (ب، ق) إلى قوله: «إله موسى» .. (٥) (ف، ك، خ، ط): «الصحاح والحسان ما لا يحصى ... ». و «وفي الأحاديث ... بكلفة» سقط من (ب). (٦) القصة أخرجها البخاري (٣٤٦)، ومسلم (١٦٣).