Al-Uqud al-DurriyyaIbn Abd al-Hadi

—to them, even though they have been commanded to disbelieve in them (1).

How closely the plight of these contrived theologians resembles the Almighty’s words:
“Have you not seen those who claim to believe in what has been sent down to you and what was sent down before you, yet they wish to bring their disputes before the false judge, although they were commanded to reject him (2)? Satan only wants to lead them far astray. When they are told, ‘Come to what Allah has revealed and to the Messenger,’ you see the hypocrites turn away from you in aversion. But how will it be when disaster strikes them because of what their own hands have wrought, then they come to you swearing by Allah, ‘We wanted nothing but good conduct and reconciliation’” [al-Nisāʾ 60–62].

For when such people are called to what Allah has revealed in the Book and to the Messenger—after his death, the call to him is a call to his Sunnah—they turn away, all the while saying, “Our only aim is to excel in knowledge and practice by the path we have chosen, and to harmonise the rational and transmitted proofs.”

Yet the greater part of these specious doubts, which they dignify with the name of proofs, they have merely taken over from a certain false god (3) among the idols of the polytheists and Sabians, or from some of their heirs—men whom they were commanded to reject—such-and-such and such-and-such, or from others who speak as they do, for their hearts are alike (4)(5).

(1) In manuscript Q a marginal note above the word reads: “bihā” (through it). (2) The passage from the phrase “bihim wa ma ashbah…” (…them and what resembles…) up to this point is missing in manuscript F. (3) Copies B and Q read: “tawāghīt” (false deities). (4) The printed edition has: “fī tashābuh” (on resemblance). (5) After this, copy Kh adds: “i.e., the philosophers of India and Greece, such as Aristotle and the like.”
إليهم، وقد أُمِروا أن يكفروا بهم (١). وما أشبه حالَ هؤلاء المتكلِّفين بقوله سبحانه: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا (٢) بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا (٦٠) وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنْكَ صُدُودًا (٦١) فَكَيْفَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا﴾ [النساء: ٦٠ - ٦٢]. فإنَّ هؤلاء إذا دُعُوا إلى ما أنزل الله من الكتاب وإلى الرسول ــ والدعاء إليه بعد وفاته هو الدعاء إلى سنته ــ أعرضوا عن ذلك وهم يقولون: إنا قصدنا الإحسان علمًا وعملًا بهذه الطريق التي سلكناها، والتوفيق بين الدلائل العقلية والنقلية. ثم عامة هذه الشُّبهات التي يسمُّونها دلائل إنما تقلَّدوا أكثرها عن طاغوت (٣) من طواغيت المشركين والصابئين، أو بعض ورثتهم الذين أُمِروا أن يكفروا بهم، مثل فلان وفلان، أو عمن قال كقولهم لتشابه (٤) قلوبهم (٥):
(١) كتب فوقها في (ق): «بها». (٢) من قوله: «بهم وما أشبه ... » إلى هنا سقط من (ف). (٣) (ب، ق): «طواغيت». (٤) المطبوعة: «في تشابه». (٥) بعده في (خ): «يعني: فلاسفة الهند واليونان كأرسطو ونحوه».

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