Al-Uqud al-DurriyyaIbn Abd al-Hadi

Gems pour from him into the hearts, and pearls scatter from his radiant mouth.
In his commentary on the Qur’an are marvels(1) laid bare to him—and likewise in the prophetic reports.
A consummate scholar, keen-minded, the unrivalled one of our age; ask what you will, and he will inform you.
He outstripped kings in dignity and courage—a lion at whose approach the unbelievers quailed(2).
He was nothing less than the beauty-spot of our Shām, and the mark of god-consciousness was his badge.
The Most Generous Lord bestowed upon him special care, and a cloak of gracious patience enfolded him.
He was a hidden pearl, unsullied by stain or dust.
In scrupulous restraint he never bent toward worldly debris, and godly reverence invested him with dignity.
He stood among the very best of Ahmad’s nation; at the gravity of his loss, eyes stared in shock(3).
He strove for Allah with the truest striving—an ocean of generosity whose gifts were a steady downpour.
Renunciation and worship were his constant path, and by the Sunnah of the Guide he found clear insight.
He mastered the sciences, their roots and their branches alike; for every transmitted matter he possessed supporting proofs.
He turned away from the world, giving it no concern(4), and the One, the All-Subduer, kept it far from him.
When his Lord tried and chose him, He guided him to the path of guidance—and your Lord’s bounty is abundant and profuse.

(1) MS F reads “ghawaib” (hidden things). (2) In MS B the second hemistich of this verse and the first hemistich of the following verse are missing. (3) MSS F, K and T read “illa habr” (none but a scholar), whereas MS B has “khayr ahl zamanihi” (the best man of his age); in the base manuscript the copyist has written the word “shakhassat” above the line. (4) MS B reads “yagha” and “yaʿna,” both verbs derived from ʿanāʾ, meaning hardship and toil.
يَنْثَالُ مِنْهُ إلى القُلُوبِ جَوَاهِرٌ ... والدُّرُّ مِنْ فِيْهِ السَّنيِّ نِثَارُ ولهُ بتَفْسِيرِ الكِتَابِ غَرائِبٌ (١) ... جُلِيَتْ لَهُ، وَكَذلِكَ الأخْبَارُ حَبْرٌ، لَبِيْبٌ أوْحدٌ في عَصْرِنَا ... سلْ ما تَشَاء، لهُ بِهِ إخْبَارُ غَلَبَ المُلُوكَ مَهَابةً وَشَجَاعَةً ... لَيْثٌ يهَابُ لِقَاءَه الكُفَّارُ (٢) ما كانَ إلَّا شامةً في شَامِنَا ... وعليه مِنْ تَقْوَى الإلهِ شِعارُ وَلَهُ مِنَ الله الكَرِيمِ عِنَايَةٌ ... وَلَهُ مِنَ الصَّبْرِ الجَمِيلِ دِثَارُ ما كانَ إلَّا دُرَّةً مَكْنُونَةً ... لا يَعْتَرِيهِ تَدَنُّسٌ وَغُبَارُ لا يَلْويَنَّ إلى الحُطَامِ تعفُّفًا ... وعَلَيْهِ مِنْ تَقْوَى الإلهِ وقَارُ ما كانَ إلَّا خيرَ أُمَّةِ أحْمدٍ ... شَخَصَتْ لِعُظْمِ مُصَابِهِ الأَبْصَارُ (٣) وَمُجَاهِدًا في الله حقَّ جِهَادِهِ ... بَحْرُ النَّدى وَنَوالُه مِدْرَارُ وَلَهُ الزَّهَادَةُ وَالعِبَادَةُ مَنْهَجٌ ... وَبسُنَّةِ الهادي لهُ اسْتِبْصَارُ حاز العُلُوْمَ، أصُولَها وفُرُوعَها ... وَبِكُلِّ ما يُرْوى لَهُ آثَارُ يَلْوِي عَنِ الدُّنيا، وما يَعْنَى (٤) بها ... وَزَواه عَنْهَا الوَاحِدُ القَهَّارُ لما افتناه هَدَاهُ مِنْهَاجَ الهُدَى ... وعَطَاءُ رَبِّك وَافِرٌ مِكْثَارُ
(١) (ف): «غوائب». (٢) سقط من (ب) عجز هذا البيت وصدر الذي يليه. (٣) (ف، ك، ط): «إلا حبر»، (ب): «خير أهل زمانه». وكتب في الأصل فوق «شخصت». (٤) (ب): «يغى» و «يَعْنى» من العَناء والمشقّة.

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