Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/419)

— to the question, by reproducing the statements of the scholars who preceded him; and there now remains for him only the possibility that someone may challenge his citation. Should that occur, he can simply show the challenger the passages in the very works of those scholars whose opinions he has transmitted.

As for the one who raises an objection merely to disparage, he is either an ignorant person who does not know what he is saying, or a feigned ignoramus driven by envy and the blind zeal (1) of the Age of Ignorance to reject what the scholars have accepted. May Allah, exalted is He, protect us from the perils of envy and shield us from the portents of misfortune, through Muḥammad and his pure family (2).

Written by the poor servant (3) in need of his Lord’s pardon and good pleasure: ʿAbd al-Muʾmin ibn ʿAbd al-Ḥaqq al-Khaṭīb. May Allah forgive him and all Muslims—amen. All praise is for Allah, and blessings and peace be upon our master Muḥammad, His Prophet, and upon his family (4).

***

Another reply by one of the Mālikī scholars of Greater Syria (5)

Praise belongs to Allah, and He is sufficient for me.

Travel to any mosque other than the Three is not a prescribed act of worship. However, whoever journeys to the Prophet’s Mosque to perform prayer there and to offer salutations upon the Prophet—peace and blessings be upon him—and upon his two Companions, may Allah be pleased with them both, such a journey is prescribed, as already noted (6), by unanimous agreement of the scholars.

(1) MSS F and K add the word “wa-hamiyya” (and zeal). (2) In F and K the phrase runs: “… wa-alihi al-tayyibin al-tahirin, wa-l-hamdu lillahi rabbi al-alamin.” It should be noted that beseeching Allah by the Prophet, peace and blessings be upon him, is impermissible. (3) The word “al-ʿabd” (the servant) is missing in K, and “al-faqir” (the poor one) is missing in B. (4) B reads: “… lahu wa li-walidayhi …” (for him and his parents), whereas F and K have only: “ghafara Allahu lahu wa li-l-muslimin ajmaʿin” (may Allah forgive him and all the Muslims). (5) This reply appears later in F and K, after the answer of Ibn al-Batti al-Hanbali. (6) B reads: “dhakarna” (we have mentioned).

للسؤال، بحكاية أقوال العلماء الذين تقدَّموه، ولم يبق عليه في ذلك إلاّ أن يعترضه معترض في نقله فيبرزه له من كتب العلماء الذين حكى أقوالهم. والمعترض له بالتشنيع، إما جاهل لا يعلم ما يقول، أو مُتجاهل يحمله حسدُه وحميّته (١) الجاهلية على ردِّ ما هو عند العلماء مقبول، أعاذنا الله تعالى من غوائل الحسد، وعَصَمنا من مخايل النكد، بمحمد وآله الطاهرين (٢). كتبه العبد الفقير (٣) إلى عفو ربه ورضوانه: عبد المؤمن بن عبد الحق الخطيب. غفر الله له ولجميع المسلمين آمين، والحمد لله، وصلواته على سيدنا محمد نبيه وآله وسلامه (٤). *** وجوابٌ آخر لبعض علماء أهل الشام المالكية (٥) الحمد لله، وهو حسبي. السفر إلى غير المساجد الثلاثة ليس بمشروع. وأما من سافر إلى مسجد النبي ﷺ ليُصلي فيه ويُسَلِّم على النبي ﷺ وعلى صاحِبَيه ــ ﵄ ــ فمشروعٌ كما ذُكر (٦) باتفاق العلماء.

(١) (ف، ك): «وحمية». (٢) العبارة في (ف، ك): «. . . وآله الطيبين الطاهرين، والحمد لله رب العالمين». ويُنبَّه إلى أن السؤال بالنبي ﷺ لايجوز. (٣) «العبد» ليست في (ك)، و «الفقير» ليست في (ب). (٤) (ب): «. . له ولوالديه. .»، و (ف، ك): «غفر الله له وللمسلمين أجمعين» فقط. (٥) هذا الجواب متأخر في (ف، ك) بعد جواب ابن البتي الحنبلي. (٦) (ب): «ذكرنا».