Al-Uqud al-DurriyyaIbn Abd al-Hadi

He held a lofty station in drawing near to his Lord, a rank so exalted that even mute tongues bore witness to it (1).

Unseen openings from his Lord poured upon him—together with contrite awe, firm rootedness, and words of piercing clarity (2).

He combined the path of spiritual discipline with austere living and chastity; ever in his life were Qur’an-recitation, devotion, and fasting.

Divine solicitude enfolded him with protection and safeguarding; he embodied integrity, trustworthiness, and a noble standing.

He was granted miracles—sublime and many-sided—whose continuance endures through the rolling ages.

Who, by sheer resolve, turned the invader away from the land of Syria? Who struck the very face of unbelief like a flashing sword?

Who sent Ghazan the valiant back in bitter regret? Who freed the captives, those orphans in chains?

Who, divinely aided, accomplished the manifest victory at Kisrawān against tyrants of formidable might?

Who strove tirelessly against the sects of innovation and their cohorts, humbling them so that their suckling ended in abrupt weaning (3)?

Who walked in the footsteps of the Messenger, championing his ways until their order stood secure?

Who rose to thwart the cross and its creed when its votaries rallied and arrayed themselves for battle (4)?

They waned and were driven back—disgraced and disappointed—and darkness settled upon their faces.

After him, the call to right will fade away, and the doers of evil will no longer be reproached.

(1) MS K reads “wa-maqamihi natiqat biha al-afham.” A marginal note suggests “al-aghtam,” and edition T emends it to “al-aqtam.” The term al-aghtam is the plural of ghatam, an inarticulate person. (2) MS F has “wa-taharraz,” whereas T records “wa-tamaskana wa-kalam.” (3) Mss F, K, and T read “wa-adhallahum.” (4) MS F gives “lama tada,” while the base manuscript has “al-libas” (dress). The likely sense is: “when the Christians wished to change the distinctive attire imposed on them in exchange for an increased payment to the state at the start of Sultan al-Malik al-Nasir’s return to power in 709 AH,” as noted earlier.
وله مَقامٌ في الوصول لربِّه ... ومكانَة نطقت بها الأغْتامُ (١) وله فتوحٌ من غيوب إلهه ... وتحزُّنٌ وتمكُّنٌ وكلامُ (٢) وتصوُّفٌ وتقشّفٌ وتعفُّفٌ ... وقراءةٌ وعبادةٌ وصيامُ وعنايةٌ وحمايةٌ ووقايةٌ ... وصيانةٌ وأمانةٌ ومقامُ وله كراماتٌ سَمَتْ وتعدَّدت ... ولها على مرِّ الدّهور دوامُ مَن ردَّ عن أرض الشآم بعَزْمِهِ ... مَن صدَّ وجهَ الكُفْر وهو حسامُ مَن ردَّ غازان الهُمام بحَسْرةٍ ... مَنْ خلَّص الأسرى، وهم أيتامُ مَن قام بالفتح المبين مؤيَّدًا ... في كِسْروان، وهم طُغاةُ عِظامُ مَن جدَّ في بِدع الضّلال وحِزْبه ... فأذلَّهم (٣) بعد الرَّضاع فِطامُ مَن سار في سُنن الرَّسول ونَصْرها ... حتَّى استقرَّ لأمْرِهنَّ نظامُ مَن قام في خَذْل الصَّليب ودينِه ... لمَّا تداعوا لِلِّباس وقاموا (٤) فوهوا ورُدُّوا خائبين بذِلّةٍ ... وعليهمُ فوقَ الوجوه ظلامُ فالأمرُ بالمعروف يُفْقَدُ بعدَه ... والفاعلون النُّكرَ ليسَ يُلاموا
(١) (ك): «ومقامه نطقت بها الأفهام» وبهامشه: «خ: الأغتام» وأصلحها في (ط): «الأقتام». والأغتام جمع غتم وهو الذي لا يفصح. (٢) (ف): «وتحرز»، (ط): «وتمسكن وكلام». (٣) (ف، ك، ط): «وأذلهم». (٤) (ف): «لما تدا». الأصل: «اللباس». لعله أراد: لما أراد النصارى تغيير الزي المفروض عليهم مقابل زيادة فيما يؤدونه للدولة في أوائل أيام عودة الملك الناصر إلى الحكم سنة ٧٠٩. كما سبق.

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