Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/194)

Al-Uqud al-DurriyyaIbn Abd al-Hadi

with a goodly abode; yet the reward of the Hereafter is far greater, if only they knew—those who endure with patience and place their trust in their Lord.” ⦗al-Naḥl 16:41–42⦘

And He said: “Moses said to his people, ‘Seek help from Allah and be patient. The earth belongs to Allah; He grants it as a heritage to whichever of His servants He wills, and the ultimate outcome is for the God-fearing.’ ” ⦗al-Aʿrāf 7:128⦘.

For this reason, patience and certainty—the latter (1) being the very root of reliance—qualify a person for leadership in religion, as indicated by His words: “And We made from among them (2) leaders who guided by Our command, after they had been patient and were certain of Our signs.” ⦗al-Sajdah 32:24⦘.

Likewise, jihad brings about guidance that embraces every branch of knowledge, as shown in His statement: “As for those who strive for Our sake, We shall surely guide them to Our ways.” ⦗al-ʿAnkabūt 29:69⦘.

Thus He has promised the one who strives for His sake His guidance to all His paths (3). For this reason the two imams ʿAbd Allah ibn al-Mubārak and Aḥmad ibn Ḥanbal, among others, said: “If people disagree about any matter, look to those who guard the frontier, for the truth is with them; for Allah, exalted is He, has said: ‘As for those who strive for Our sake, We shall surely guide them to Our ways.’ ” (4)

Within jihad, too, lies the very essence of renunciation of worldly life (5).

(1) All manuscripts read thus. (2) The manuscripts read: “wa jaalnaahum …”. (3) Q reads: “sabīlah”. (4) The words “fa-ja‘ala liman … subulana” are omitted in F and K. (5) After this, Q, F, and K add: “wa fi al-dar al-dunya”.

حَسَنَةً وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ (٤١) الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾ [النحل: ٤١ - ٤٢] و ﴿قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ﴾ [الأعراف: ١٢٨]. ولهذا كان الصبر واليقين ــ الذي هو (١) أصل التوكّل ــ يوجبان الإمامة في الدين، كما دلَّ عليه قوله تعالى: ﴿وَجَعَلْنَا مِنْهُمْ (٢) أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ﴾ [السجدة: ٢٤]. ولهذا كان الجهاد موجبًا للهداية التي هي مُحِيْطة بأبواب العلم، كما دلَّ عليه قوله: ﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا﴾ [العنكبوت: ٦٩]. فجعل لمن جاهد فيه هدايته جميع سُبله (٣) تعالى، ولهذا قال الإمامان عبد الله بن المبارك وأحمد بن حنبل وغيرهما: إذا اختلف الناس في شيء فانظروا ما عليه أهل الثغر، فإنَّ الحقّ معهم؛ لأن الله تعالى قال: ﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا﴾ (٤). وفي الجهاد أيضًا: حقيقة الزُّهد في الحياة الدنيا (٥).

(١) كذا في جميع الأصول. (٢) الأصول: «وجعلناهم .. ». (٣) (ق): «سبيله». (٤) «فجعل لمن ... سبلنا» سقط من (ف، ك). (٥) بعده في (ق، ف، ك): «وفي الدار الدنيا».