Al-Uqud al-DurriyyaIbn Abd al-Hadi

They stand manifest, steadfast upon their faith
until the Day of Gathering; no over-bearing tyrant can defeat them.
From among them, in every age, arise Imams for us—
guides to the loftiest heights, beacons set on every lookout.
The Lord of Majesty has reinforced them with a cohort
zealous to make Allah’s religion prevail and shine.
[ق 136] The All-Merciful well knew that in our own time
opinion had splintered in every possible direction;
so He sent a learned scholar from their noble ranks (1),
seven full centuries after the Hijrah from Yathrib,
who re-erects the spine of the religion after it had bent (2)
and snatches it from the grasp of every usurper.
That is the youth of Taymiyyah, the finest of lords (3),
a noble soul who comes to us from an illustrious lineage.
He knows the ailments of hearts and manages them (4)
with his wisdom, like an experienced physician.
Far from lewdness, injustice, and harm (5),
he draws near to the people of piety, ever affectionate.
He stays unseen only from faults and back-biting,
yet from the arena of benevolence he is never absent.
Forbearing, generous, and compassionate—yet
when Allah’s cause is disobeyed, for Allah’s sake he grows angry (6).
He sees championing Islam as the noblest booty,
making Allah’s religion manifest as the most profitable gain.
And how often, with both word and deed, has he demolished
the error of a fabricator and the view of a denier (7).

(1) al-sarāt (the nobles). (2) MS B reads “i‘wijājihi” (its crookedness). (3) The base copy and MS K read “ḥibr” (learned scholar). (4) MS B has “ʿalayhim,” a copyist’s error. (5) MSS F and K read “min” (from). (6) The word “karīm” (noble) is missing in MS B. In the verse, idhā functions as a jussive conditional particle, and yaghdab (he becomes angry) is the jussive apodosis. (7) In MSS F, K, and Ṭ the passage from this line up to “wa kullu imriʾin qad bāʿa lillāh nafsahu” (and every man has sold himself to Allah) precedes the line “liyūthun idhā ahl al-ḍalāl tajammaʿū” (lions whenever the people of deviation assemble).
هُمُ الظاهِرون القائمُون بدينهم ... إلى الحَشْرِ، لم يَغلِبْهمُ ذو تَغَلُّب لنا منهمُ في كلّ عصْرٍ أئمةٌ ... هُداةٌ إلى العَلْيا، مَصَابِيْحُ مَرقَب فأيَّدهُم رَبُّ العُلا مِنْ عِصَابةٍ ... لإظْهَارِ دِيْن الله أهْلِ تَعَصُّب [ق ١٣٦] وقد عَلِمَ الرحمن أنَّ زماننا ... تَشَعَّبَ فيه الرأيُ أيَّ تشَعُّب فجاء بِحَبْرٍ عالمٍ منْ سَرَاتِهمْ (١) ... لِسَبعِ مئينٍ بَعْدَ هِجْرةٍ يَثْرب يُقيمُ قناة الدينِ بَعْدَ اعْوِجاجِها (٢) ... ويُنقِذُها مِنْ قَبْضَةِ المُتغَصِّب فذاك فتى تيميَّةٍ، خيرُ (٣) سَيِّدٍ ... نجيبٌ أتانا مِنْ سُلالةِ مُنْجِب عليمٌ (٤) بأدواء النفوس يَسُوسُها ... بحكمته، فِعْلَ الطبيبِ المُجَرّب بعيدٌ عن (٥) الفحشاء والبَغي والأذى ... قريبٌ إلى أهْل التُّقى، ذُو تَحَبُّب يغِيبُ، ولكن عن مَساوٍ وغِيبةٍ ... وعَنْ مَشْهَدِ الإحسْانِ لمْ يتغيَّب حليم كريم مشفِقٌ، بَيْدَ أنَّهُ ... إذا لم يُطَعْ في الله، لله يَغْضَبِ (٦) يَرى نُصْرةَ الإسلامِ أكْرَمَ مَغْنَمِ ... وإظهارَ دينِ الله أرْبحَ مَكْسَب وكم قدْ غدا بالقَوْل والفِعْل مُبْطلًا ... ضلالةَ كذَّابٍ ورأيَ مُكَذِّبِ (٧)
(١) السراة: السادة. (٢) (ب): «اعوجاجه». (٣) الأصل و (ك): «حبر». (٤) (ب): «عليهم» تحريف. (٥) (ف، ك): «من». (٦) «كريم» سقطت من (ب). و «إذا» في البيت جازمة، و «يغضب» جواب الشرط مجزوم. (٧) من هذا البيت إلى قوله: «وكل امرئ قد باع لله نفسه» في (ف، ك، ط) مقدَّمة قبل قوله: «ليوثٌ إذا أهل الضلال تجمّعوا».

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