Al-Uqud al-DurriyyaIbn Abd al-Hadi

He outstripped all the centuries save the first three—for they are the best of centuries, perfected in every respect.

And apart from Ibn Hanbal—for he is the banner of guidance, an erudite, patient, ever-standing imam—

Yet this Aḥmad is the peer of that Aḥmad: he gathered knowledge and renunciation, twin companions within the sciences.

Speak without reserve, and say of his asceticism whatever you please; there is neither rebuttal nor blame in that (1).

He forsook banquets, garments, and the trappings of the world, and his resolve in abandoning them was tightly belted (2).

Food and sleep with him were scant, and no denizen of this world held any grandeur in his heart (3).

You would see him silent—never from inability—save when knowledge was to be acquired and pursued.

When he spoke, none dared contest him, out of awe; serenity attended him, and his words were decisive.

His Lord had cast upon him an aura of majesty, so that his very speech breathed reverence and honour.

And whenever he merely glanced, you would behold men humbled, as though they shrank back within themselves (4).

A mortal whom hearts venerate, an exemplar ever honoured—while he was still but a youth (5).

Such are favours the All-Sovereign bestows upon whom He wills among His creation, while the heedless lie asleep.

He kept distant from mankind, absorbed in his Beloved; even his love for those nearest to him was but the greeting of peace.

(1) MS K reads jarh; a marginal note there proposes it should be haraj, and MS T adopts this correction. (2) The base manuscript has wa li-azmiha, but the text here follows F and K, both of which read ijzam—a scribal error. (3) The base manuscript and F read al-dunya, whereas K has al-duna. (4) K reads dana, while the base manuscript gives the garbled phrase nafsuha aḥḥlam. (5) The base manuscript and F read wa-qudra, which is mistaken.
فاق القُرون سوى الثلاث فإنها ... خيرُ القرون يَزينُهنَّ تمامُ وسوى ابنِ حَنْبلَ إنه عَلَم الهُدى ... حبرٌ إمامٌ صابرٌ قوَّامُ لكنَّ أحمدَ مثل أحمد قدْ حوى ... عِلْمًا وزُهدًا في العلوم تُؤامُ حدِّث بلا حَرَج وقُل عن زهْدِه ... ما شئتَ لا ردٌّ ولا آثامُ (١) هَجَر المطاعمَ والملابسَ والدُّنى ... ولِعَزْمِه في تَرْكها إحْزامُ (٢) نزْرُ المآكلِ والمنامِ ولا يُرى ... لِبني الدُّنى في قلبه إعظامُ (٣) وتراه يَصْمُت ـ لا لِعيّ ـ دائمًا ... إلّا لِعلمٍ يُقتنى ويُرامُ وإذا تكلَّم لا يُراجَعُ هيبةً ... وسَكِينةً وكلامُه إبرامُ أُلقي عليه مهابةٌ من ربِّه ... فخِطابُهُ الإجلالُ والإكرامُ وإذا رنا فترى الرِّجال ذليلةً ... فكأنها في نفسِها إحْجامُ (٤) بَشَرٌ يُعَظَّمُ بالقلوب، وقُدْوةٌ (٥) ... أبدًا يُعظَّمُ، وهو بعدُ غُلامُ مِنَنٌ يخُصُّ بها المهيمنُ من يشا ... مِن خَلْقِه، والجاهلون نيامُ وجفا العبادَ لشُغْلِه بحبيبه ... فوِدادُه للأقربين سلامُ
(١) (ك): «جرح» وفي هامشها: «لعله: حرج». وأصلحها في (ط) كذلك. (٢) الأصل: «ولعزمها» والمثبت من (ف، ك)، وفيهما: «إجزام» تصحيف. (٣) الأصل و (ف): «الدنيا»، (ك): «الدُّنا». (٤) (ك): «دنا». والأصل: «نفسها اححلام»! (٥) الأصل و (ف): «وقدرة» خطأ.

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