Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/265)

Al-Uqud al-DurriyyaIbn Abd al-Hadi

created; it originated from Him and to Him it returns. One must also believe that Allah is the Creator of everything, the deeds of His servants and all else; that whatever He wills comes to pass, and whatever He does not will never occurs; that He has commanded obedience, loves it, and is pleased with it (1), and that He has forbidden disobedience and detests it. The servant, in reality, performs the act, while Allah is the Creator of his act. Faith and religion consist of word and deed; they increase and decrease. No one (2) from the people who face the qiblah is declared an unbeliever because of sins, nor will any believer (3) remain eternally in the Fire. The caliphs after the Messenger of Allah ﷺ are Abu Bakr, then ʿUmar, then ʿUthmān, then ʿAlī; their rank in merit corresponds to their order (4) in the caliphate, and whoever prefers ʿAlī over ʿUthmān has disparaged the Emigrants and the Helpers. I mentioned (5) this and similar matters, but a long time has now passed, and I no longer recall the exact wording of what I dictated on that occasion (6).

I then said to the amir and those present, “I know that there are people who fabricate lies about me, as they have done to me (7) more than once. If I were to dictate the creed from memory (8) they might claim that I concealed part of it, or that I equivocated and pandered. Therefore, I shall bring a creed that was written about seven years ago, before…"

(1) Manuscripts F and K read: “shaa Allah … wa-radiyaha wa-ahabbaha” (Allah willed it … and was pleased with it and loved it). (2) Manuscripts F, K, and Taf read: “nukaffiru ahadan” (we do not declare anyone an unbeliever). (3) Manuscript T reads: “nukhallidu … ahadan” (we do not consign anyone to eternal punishment). (4) Manuscripts F and K read: “al-thalathah, wa-martabatuhum … ka-martabatihim” (the three, and their rank … equals their rank); Taf instead has: “wa-anna martabatahumm fi al-fadl ka-tartibihim” (and that their rank in merit follows their chronological order). (5) The base text and manuscript B read: “wa-dhakara” (and he mentioned). (6) Taf reads: “ma amlaytuhu lakinahu kataba idh dhaka” (I did not dictate it; rather, he wrote it at that time). (7) The words “kama … alayya” (as … to me) are missing from manuscript F. (8) Manuscripts B and Q read “khatti” (my handwriting), which is an erroneous reading.

مخلوق، منه بدأ وإليه يعود. والإيمانُ بأنَّ الله خالقُ كلِّ شيءٍ من أفعال العباد وغيرها. وأنَّه ما شاء كان، وما لم يشأ لم يكن. وأنَّه أمر بالطاعة وأحبَّها ورضيها (١)، ونهى عن المعصية وكرهها. والعبدُ فاعل حقيقةً، واللهُ خالقُ فعله. وأنَّ الإيمان والدِّين قولٌ وعملٌ يزيدُ وينقص. وأن لا يُكَفَّر أحدٌ (٢) من أهل القبلة بالذنوب، ولا يُخلَّد في النار من أهل الإيمان أحدٌ (٣). وأنَّ الخلفاء بعدَ رسول الله ﷺ أبوبكر ثم عمر ثم عثمان ثم عليٌّ، مرتبتهم في الفضل كَرُتْبَتهم (٤) في الخلافة، ومن قدَّم عليًّا على عثمان فقد أزْرى بالمهاجرين والأنصار. وذكرت (٥) هذا ونحوه، فإنّي الآن قد بَعُدَ عهدي، ولم أحفظ لفظ ما أمليته إذ ذاك (٦). ثم قلتُ للأمير والحاضرين: أنا أعلم أنَّ أقوامًا يكذبون عليَّ، كما قد كذبوا عليّ (٧) غير مرَّةٍ، وإن أمليتُ الاعتقاد من حفظي (٨) ربما يقولون: كتم بعضَه، أو داهن ودارى، فأنا أُحضِر عقيدةً مكتوبةً من نحو سبع سنين، قبل

(١) (ف، ك): «شاء الله ... ورضيها وأحبها». (٢) (ف، ك، طف): «نكفر أحدًا». (٣) (ط): «نخلّد ... أحدًا». (٤) (ف، ك): «﵃، ومرتبتهم ... كمرتبتهم». (طف): «وأن مرتبتهم في الفضل كترتيبهم». (٥) الأصل و (ب): «وذكر». (٦) (طف): «ما أمليته لكنه كتب إذ ذاك». (٧) «كما .... عليّ» سقط من (ف). (٨) (ب، ق): «خطي» خطأ.