Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/327)

Al-Uqud al-DurriyyaIbn Abd al-Hadi

Allah’s decree will inevitably be carried out against them. If a man could be thanked for his wrongdoing, I would (1) thank everyone who had a hand in this affair, given the good—both worldly and other-worldly—that has flowed from it. Yet the One who truly deserves thanks is Allah for the excellence of His favors, blessings, and benefactions: no decree reaches a believer except that it is for his good.

People of sound intention are to be thanked (2) for their intention; people of righteous action are to be thanked for their action; and as for those who commit wrongs, we ask Allah to accept their repentance. You already know this to be my manner, and the matter is now even greater and more firmly established. As for the rights people owe one another and the rights they owe Allah, they all fall under His judgment.

You also know that the Greatest Truthful One, al-Ṣiddīq al-Akbar, in the episode of the slander about which Allah revealed Qur’an, swore that he would no longer maintain (3) Miṣṭaḥ ibn Uthāthah, because Miṣṭaḥ had taken part in the slander. Thereupon Allah revealed: “Let not those among you who are endowed with bounty and wealth swear to withhold giving to their relatives, the needy, and those who emigrated in the path of Allah. Let them pardon and overlook. Do you not love that Allah should forgive you? And Allah is All-Forgiving, Most Merciful” (Al-Nūr 24:22). When this was revealed, Abu Bakr said, “Indeed, I do wish that Allah forgive me,” and he reinstated for Miṣṭaḥ the allowance he had been providing.

Despite all this pardoning, kindness, and their many times over, jihad remains—as it always has

(1) MS K reads laktub; a marginal note there suggests the intended reading is lakunta. (2) MSS F and K read la yashkurun ("they do not give thanks"), but a marginal note in K indicates that the la should be omitted. (3) The preposition ila ("to") is missing in MSS B and K. (4) MS T reads bala wa-llahi inni la-uhibb ("Indeed, by Allah, I do love [her]"). The hadith of the ifk (false accusation) is reported by Bukhari, no. 2661, and Muslim, no. 2770. (5) MSS F and K erroneously add the phrase wal-jihad ("and jihad").

الله نافذٌ فيهم. فلو كان الرجل مشكورًا على سوء عمله لكُنْت (١) أشكر كلَّ من كان سببًا في هذه القضية؛ لما ترتَّب عليه من خير الدنيا والآخرة، لكنَّ الله هو المشكور على حُسْن نعمه وآلائه وأياديه التي لا يُقْضى للمؤمن قضاء إلا كان خيرًا له. وأهل القصد الصالح يُشْكَرون (٢) على قصدهم، وأهل العمل الصالح يُشْكرون على عملهم، وأهل السيئات نسأل الله أن يتوب عليهم. وأنتم تعلمون هذا من خُلقي، والأمر أزْيَد مما كان وأوكد، لكن حقوق الناس بعضهم مع بعض، وحقوق الله عليهم= هم فيها تحت حكم الله. وأنتم تعلمون أن الصدِّيق الأكبر في قضية الإفك ــ التي أنزل الله فيها القرآن ــ حلف لا يَصِلُ إلى (٣) مِسْطَح بن أُثاثة؛ لأنه كان من الخائضين في الإفك، فأنزل الله: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾ [النور: ٢٢] فلما نزلت قال أبو بكر: بلى أحبُّ (٤) أن يغفر الله لي، فأعاد إلى مِسْطَح النفقة التي كان ينفق. ومع ما ذكر من العفو والإحسان وأمثاله وأضعافه، فالجهادُ (٥) على ما

(١) (ك): «لكتب»، وبهامشها: لعله: لكنت. (٢) (ف، ك): «لا يشكرون»، وبهامش (ك) إشارة إلى أن الصواب حذف «لا». (٣) «إلى» ليست في (ب، ك). (٤) (ط): «بلى والله إني لأحب». وحديث الإفك أخرجه البخاري (٢٦٦١) ومسلم (٢٧٧٠). (٥) (ف، ك): «والجهاد» خطأ.