Al-Uqud al-DurriyyaIbn Abd al-Hadi

Whoever is beguiled by the long reprieve (1) is but a fool, for the fare he relies on will never satisfy us.

The sun of life has slipped away to its lodging, and his grey hair is a guest who drags behind it the guest of death.

From the very moment he was brought into being (2), his sheer existence in the universe proclaimed—beyond all doubt—its own annihilation.

O you who count Time the companion of your age and within it prepare a dwelling for permanent residence (3),

Have you not seen how death swooped upon those who were fashioned out of the very core of knowledge itself?

Lamentation is allowed, yet after him even patience has been placed under ban (4); why has it become unattainable when once it was within our power?

Though outwardly austere (5), his merit surpassed all mankind, for he never adorned himself with anything but piety.

He faced the masses, relinquishing all; he never feared those multitudes, nor did he ask for respite (6) or slacken.

Many were his stations in defense of truth, where he feared neither the shining white of sword-blades nor the brown shafts of spears.

He commanded what is right and forbade what is wrong, drawing near while remaining far from every foulness.

He embraced the finest of what the sunnah laid down, taking the sunnah as his model; he harvested gratitude and noble remembrance.

He never swerved from the path of rectitude nor transgressed; his only concern was the acquisition of virtues (7).

Should you challenge him, you would find him pre-eminent—in whatever field of knowledge you choose, an accomplished, consummate scholar.

(1) MS B: “al-amal” (hope). (2) MS B: “yujad” (is found). (3) MS F: “al-iqamah” (staying in place). (4) The base text reads “khatar” (danger), but the adopted reading follows the manuscripts. (5) The base text has “al-badhaʾ.” The verb *badh* al-anam means “to outstrip the people,” while *badhadhah* denotes shabbiness of appearance. (6) MSS F, K, and T read: “istarab” (harbored doubt). (7) MSS B, F, K, and T read: “ma jar” (he did not deviate); MS F adds: “wa-la iʿtada … ma ightana” (nor did he transgress … nor did he enrich himself).
من غرَّه الأمدُ (١) المديد فإنَّه ... غِرٌّ لأنَّ طعامَه لن يُسْمِنا شمسُ الحياةِ تضيَّفت ومَشيبُه ... ضيفٌ يجرُّ من المنيَّة ضَيفنا مِن حين أُوجِد (٢) كان نفسُ وجودِه ... في الكون بالعَدَم المحقّق مُؤذِنا يا من يَعُدُّ الدَّهر صاحبَ دَهْره ... ويُعدُّ فيه للإقامة (٣) موطنا أوَ ما رأيتَ الموتَ كيفَ سطا بِمَن ... في الخلق عن مَحْضِ العلوم تكوَّنا ندبٌ مباحُ الصبر حظر (٤) بعده ... فَلِمَ استحال، وكان شيئًا مُمْكنا بذَّ الأنامَ، مع البذاذةِ (٥) فضلُه ... إذْ لم يكن بسوى التُّقَى مُتزيِّنا ترك الجميعَ على الجُموع فلم يَهَب ... تلك الجُموعَ ولا استراث (٦) ولا ونى ولَكم مقاماتٍ له في الحقِّ لا ... بِيضَ الظُّبا يخشى ولا سُمْرَ القنا بالعُرْفِ يأمر ناهيًا عن مُنْكر ... متقرِّبًا وهو البعيدُ عن الخنا فبخيرِ ما سَننٍ، وبالسُّنن اقتدى ... والشُّكر والذِّكر الجميلين اقتنى ما حادَ عن نَهْج الصواب وما اعتدى ... وبغير تحصيل الفضائل ما اعْتَنى (٧) إمّا تُبارِزْهُ تجدْهُ مُبَرِّزا ... في أيِّ عِلْم شئتَ حبرًا مُتْقِنا
(١) (ب): «الأمل». (٢) (ب): «يوجد». (٣) (ف): «الإقامة». (٤) الأصل: «خطر» والمثبت من النسخ. (٥) الأصل: «البذاة». بذ الأنام: أي سبقهم. والبذاذة: رثاثة الهيئة. (٦) (ف، ك، ط): «استراب». (٧) (ب، ف، ك، ط): «ما جار»، (ف): «ولا اعتدى ... ما اغتنى».

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