Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/451)

save by the permission of the All-Merciful, our Creator—
Lord of the heavens(1), as the verses proclaim.
I possess nothing apart from Him, ever;
nor do I share in even the tiniest atom of my being.
I am no supporter of His, that I might aid Him(2),
as governors make use of deputies.
Neediness is an inborn trait of mine(3), clinging to me forever,
just as wealth is eternally His inherent quality.
⦗ق 135⦘ Such is the state of all created beings;
all of them stand before Him as servants who shall return to Him.
Whoever seeks his wish from other than his Creator
is an ignorant, oppressive, idolatrous rebel.
Praise belongs to Allah, filling the entire cosmos—
for everything it now contains(4) and all that will come after.
Blessings then upon the Chosen One of Mudar,
the best of all creation, past and future(5).

He also said—may Allah pardon him:

Truly, Allah has bestowed upon us favors
that defy enumeration or count;
so to Him belongs praise for His blessings,
and to Him belongs praise for enabling us to thank Him for them.

(1) This is the reading of the base manuscript and K; manuscripts B, F, and Madarij have “ila al-shafiʿ” (to the intercessor), a variant to which the margin of K also alludes. The margin of F, by contrast, points back to the base manuscript’s reading and that of K. (2) Ibn al-Qayyim’s version reads: “kay yastaʿina bihi” (so that he may seek assistance through it). (3) Manuscript B has “wa-l-faqru wasf” (and poverty is a quality); the base manuscript reads “dhati” (my very essence), while another reading in B gives “li-dhati” (of my very essence). (4) Manuscript K reads “minhu” (from Him). (5) Ibn al-Qayyim does not cite the final verse, and it is not by Shaykh al-Islam himself, as the poem’s author clarifies in his own hand-written copy (al-Kawakib al-Dirari, Zahiriyya MS 597, fol. 89).

إلاّ بإذنٍ من الرحمن خالقنا ... ربِّ السَّماء (١)، كما قد جا في الآيات ولستُ أملك شيئًا دونه أبدًا ... ولا شريكٌ أنا في بعض ذرَّاتي ولا ظهيرٌ له كَيْما أُعاونه (٢) ... كما يكون لأرباب الولايات والفقر لي وصفُ ذاتٍ (٣)، لازمٌ أبدًا ... كما الغِنى أبدًا وصفٌ له ذاتي [ق ١٣٥] وهذه الحال حالُ الخلق أجمعهم وكلُّهم عندَه عبدٌ له آتي فمن بغى مطلبًا من دون خالقه ... فهو الجهول الظلوم المشرك العاتي والحمدُ لله مِلء الكون أجمعه ... ما كان فيه (٤)، وما من بعده ياتي ثمَّ الصلاةُ على المختار من مُضَرٍ ... خيرِ البريَّة من ماضٍ ومن آتي (٥) وله أيضًا عفا الله عنه: إن لله علينا أنْعُمًا ... يعجز الحصْرُ عن العدِّ لها فله الحمدُ على أنعُمِه ... وله الحمدُ على الشكر لها ***

(١) كذا في الأصل و (ك)، وفي (ب، ف، والمدارج): «إلى الشفيع» وإليها إشارة في هامش (ك). وفي هامش (ف) إشارة إلى ما في الأصل و (ك). (٢) عند ابن القيم: «كي يستعين به». (٣) (ب): «والفقر وصف»، الأصل: «ذاتي»، (ب): «لذاتي». (٤) (ك): «منه». (٥) البيت الأخير لم يذكره ابن القيم. وليس هو من نظم شيخ الإسلام كما بيّنه ناظمه في نسخته التي بخطه (الكواكب الدراري ــ الظاهرية رقم ٥٩٧ ــ ق ٨٩).