Al-Uqud al-DurriyyaIbn Abd al-Hadi

who were with him, and he dealt with them ruthlessly; they came back battered and utterly humiliated.

Sayf al-Din Jaghan then ordered that everyone who had launched and promoted the affair be brought before him. Messengers and aides circulated throughout the city in search of them, so they went into hiding. Their leader sought protection with Badr al-Din al-Atabaki, entered his house, and begged him to grant him refuge (1) from the pursuit. Badr al-Din handled the matter gently until Sayf al-Din Jaghan’s anger (2) abated.

On Friday, the thirteenth of the month, the Shaykh took his usual seat. His Qur’an commentary that day was on the Almighty’s words: “And indeed you are of a lofty character” (Q 68:4). He spoke about forbearance and the manner in which it should be exercised; it was a most dignified session.

Afterwards he met with the Shafi‘i judge, Imam al-Din (3), and arranged with him to read the section he had composed in reply, the treatise known as al-Hamawiyya.

Accordingly, they assembled on Saturday, the fourteenth of the month, from early morning until about one-third of the night before Sunday, in a long, uninterrupted sitting. The entire creed was read aloud (4); he clarified his intent in the passages that had seemed problematic, and neither the judge nor anyone present voiced any objection. The session ended while the judge was saying, “Whoever speaks against the Shaykh, I

(1) The base manuscript reads: “yujiruhu” (gives him protection), while F has: “yukhbiruhu” (informs him). (2) This phrase appears in the remaining manuscripts. (3) The person referred to is Umar ibn Abd al-Rahman ibn Ahmad, Abu al-Maali al-Qazwini al-Shafii, Chief Judge of Damascus (d. 699 AH). Ibn Kathir remarks: “Qadi Imam al-Din held a sound creed and had upright intentions.” See: Ayan al-Asr, 3:633–634; al-Bidaya wa-l-Nihaya, 17:711–712. (4) Q, F, and K read: “wa quriʾa fihi” (and it was read therein).
ممن حولَه، وأخْرَق بهم، فرجعوا مضروبين في غاية الإهانة! ثم طلب سيفُ الدين جاغانُ من قام في ذلك وسعى فيه، فدارت الرسلُ والأعوانُ عليهم في البلد، فاختفوا، واحتمى مُقدَّمهم ببدر الدِّين الأتابكي، ودخل عليه في داره، وسأل منه أن يجيره (١) من ذلك. فترفَّق في أمره، إلى أن سكن غضب (٢) سيفُ الدّين جاغان. ثُمَّ إنّ الشيخ جلس يوم الجمعة على عادته ثالث عشر الشهر، وكان تفسيره في قوله تعالى: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ﴾ [القلم: ٤]، وذَكَر الحِلْمَ، وما ينبغي استعمالُه، وكان ميعادًا جليلًا. ثُمّ إنّه اجتمع بالقاضي إمام الدين الشافعي (٣)، وواعده لقراءة جُزئه الذي أجابَ فيه، وهو المعروف بـ «الحموية». فاجتمعوا يوم السبت رابع عشر الشهر، من بُكرة النهار إلى نحو الثلث من ليلة الأحد، ميعادًا طويلًا مستمرًّا، وقُرِئت (٤) جميع العقيدة، وبَيَّن مرادَه من مواضع أشكلت، ولم يحصل إنكارٌ عليه من الحاكم ولا ممَّن حضر المجلس، بحيثُ انفصل منهم والقاضي يقول: كلُّ من تكلَّم في الشيخ فأنا
(١) رسمها في الأصل: «يجيره». وفي (ف): «يخبره». (٢) من بقية النسخ. (٣) هو: عمر بن عبد الرحمن بن أحمد أبو المعالي القزويني الشافعي قاضي القضاة بدمشق (ت ٦٩٩). قال ابن كثير: «وكان القاضي إمام الدين معتقده حسنًا ومقصده صالحًا». انظر: «أعيان العصر»: (٣/ ٦٣٣ - ٦٣٤)، و «البداية والنهاية»: (١٧/ ٧١١ - ٧١٢). (٤) (ق، ف، ك): «وقرئت فيه».

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