Al-Uqud al-DurriyyaIbn Abd al-Hadi

and minds cannot comprehend the reality of His Essence—neither the faculties of inner vision nor those of understanding.

Praise be to Allah, the One who supports (1) and grants victory to the truth, who repels (2) and shatters falsehood, who honours the obedient [ق 104] and mends their brokenness, and who humiliates and annihilates the insolent aggressor. Bliss in the presence (3) of nearness to His sanctity is attained by whoever shoulders the burdens of following Him, both in the structure and the foundation of faith; His love is won in the fields of intimacy by whoever sacrifices what he desires in seeking Him—heart and perception alike—and He grants firmness amid the vast arenas (4) of doubt to the one who awaits the lifting of confusion. Transcendent is He and all praise is His; His (5) is the highest similitude, the most perfect, radiant light, and the manifest proof in the most excellent law.

I bear witness that there is no god but Allah, alone with no partner. Innate dispositions testify to His oneness, people of intellect and reflection submit to His lordship, His rulings stand out in the verses and chapters of the Qur’an, and His absolute power is realised in the unfolding of destiny.

I further bear witness that Muhammad—may Allah bless him and grant him peace—is His servant and Messenger, whose prophethood was attested to by the unseen voices and the learned scholars; before his appearance he was eagerly awaited (6), and once he was sent his miracles followed in rapid succession: the palm-trunk yearned for him and the trees obeyed his call. May Allah’s blessings be upon him, his family, and his Companions—people of reverent fear and careful caution, endowed with illuminated knowledge; they are the model for everyone who follows the prophetic path.

(1) The base manuscript reads “murid” (seeker); the present text follows the other manuscripts. (2) MSS F and K read “wa-damigh” (and overwhelming). (3) MS F has “bi-khutwa” (by a step), which copy T corrects to “bi-huzwa” (by favor). (4) MS B reads “wa-yuthbit” (and it establishes), whereas MS F has “wa-thabatat fi mahaba” (and it stood firm in awe). (5) MSS F and K include “lahu” (for him). (6) MS B reads “wa-kan … tantazir” (and it/they would wait …), while the verb “yantazir” (waits) is omitted in MS F.
البصائر ولا الأفهام. الحمد لله مؤيّد (١) الحقِّ وناصره، ودافعِ (٢) الباطل وكاسره، ومُعِزِّ الطائع [ق ١٠٤] وجابره، ومُذِلِّ الباغي وداثره، الذي سعد بحضرة (٣) الاقتراب من قدسه من قام بأعباء الاتباع في بنائه وأُسِّه، وفاز بمحبوبيّته في ميادين أُنسه مَن بَذَلَ ما يهواه في طلبه من قلبه وحِسِّه، وتَثَبَّت في مَهامِهِ (٤) الشكوك منتظرًا زوالَ لَبْسِه، سبحانه وبحمده، وله (٥) المثل الأعلى، والنور الأتمّ الأجلى، والبرهان الظاهر في الشريعة المُثلى. وأشهدُ أن لا إله إلا الله وحده لا شريك له، الذي شَهِدَت بوحدانيته الفِطَر، وأَسْلم لربوبيّتهِ ذوو العقل والنظر، وظهرت أحكامُه في الآي والسُّوَر، وتمَّ اقتدارُه في تنزُّل القدر. وأشهدُ أنَّ محمدًا ﷺ عبدُه ورسولُه، الذي شهدت بنبوَّته الهواتف والأحبار، فكان قبل ظهوره يُنْتَظر (٦)، وتلاحقت عند مبعثه معجزاته من حَنِيْن الجِذْع وانقياد الشَّجَر، صلواتُ الله عليه وعلى آله وأصحابه أهل الخشية والحَذَر، والعلم المنوَّر، فهم قُدْوَة التابع للأثر.
(١) الأصل: «مريد» والمثبت من بقية النسخ. (٢) (ف، ك): «ودامغ». (٣) (ف): «بخطوة».وأصلحها في (ط): «بحظوة». (٤) (ب): «ويثبت». (ف): «وثبتت في مهابة». (٥) (ف، ك): «له». (٦) (ب): «وكان ... تنتظر». و «ينتظر» سقط من (ف).

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