Al-Uqud al-DurriyyaIbn Abd al-Hadi

We behold death as something to which human nature has grown accustomed, yet now and then even the one who abhors it is calmed by that very familiarity.
Alas for a company once united now torn apart, and for a heart whose fire has flared ever since its coolness left with him.
Indeed, it is but a soul—and every soul knows regret—and a heart whose longing saddens and exhausts it. (1)
Nor shall I forget the pledge of a friend whose radiant qualities are now concealed; a true companion preserves his covenant. (2)
What excuse has an eyelid that will not overflow with tears on the morning when its friend—together with his generous aid—has gone afar? (3)
He reaches for his hopes, but death repels him; what resource remains to the hopeful when his purpose is thwarted? (4)
For you, Abū al-ʿAbbās, my tears have poured forth, and the blaze of my heart is fanned by my distance from you.
For one such as you, elegies are now permitted; should my tears run dry, my very blood will replenish them.
You tightened the bonds of Islam with the strength of the knowledgeable, powerful against the foe, never sparing your effort.
You left the world to its people like a scholar whose rank and glory are exalted in the sight of God.
You were an exemplar for all the diverse groups, a firmly secured bond that fastened this religion.
You were springtime for the seeker and a sure refuge; since you passed beneath the earth, his roses have withered.
⦗156⦘ You combined the sciences of the ancients with devout reverence, adding the healing scrupulousness whose praise has spread far and wide. (5)

(1) In manuscripts K and T the reading is “wa-lin-nafsi hurrah” (and the soul is free), while manuscript F has “wa-yudallihi wahdahu” (and he alone leads him astray). (2) Omitted in F. (3) Manuscripts F, K, and T read “damʿ” (tear). (4) Manuscripts K and T read “har” (bewildered). (5) Manuscripts F and K have “al-thani” (the second). Dr. al-Islahi suggests this may be a corruption of “al-safi” (the pure). The wording is borrowed from Imam Ahmad’s remark to the sister of Bishr al-Hafi: “From among you emerges al-waraʿ al-safi (pure ascetic piety).”
نرى الموتَ مألوفَ الطِّباع وربَّما ... يُعَلَّل بالمألوف مَنْ لا يَوَدُّه فآهٍ على تفريق شملٍ مُجمَّعٍ ... وحَرِّ فؤادٍ بان مُذ بان بَرْدُهُ ألا إنَّها نفسٌ وللنَّفسِ حَسْرةٌ ... وقلبٌ وقد يشجَى ويُضنِيه وجدُهُ (١) ولستُ بناسٍ عَهْد خِلٍّ تغيّبتْ ... محاسِنُه (٢)، والخِلُّ يُحْفظُ عهدُهُ وما عُذْرُ جفنٍ (٣) لا يجيشُ بدمعه ... غداةَ نأى عنهُ الصَّديقُ ورِفْدُهُ يرومُ الأماني والمنايا تصُدُّه ... وما حيلةُ الرَّاجي إذا خاب (٤) قصدُهُ عليك أبا العبَّاس فاضتْ مَدامعي ... وقلبي لبُعْدِي عنك أُجِّجَ وَقْدُه على مِثْلك الآن المراثي مُباحةٌ ... وإن غاضَ دَمْعي فالدِّماءُ تمدُّه شدَدْتَ عُرى الإسلام شدَّةَ عارفٍ ... قويٍّ على الأعداءِ لم يألُ جُهْدُهُ تركتَ لهم دُنياهُمُ تَرْك عالمٍ ... علا قدرُه عِنْد الإله ومجدُهُ وكنتَ لمجموعِ الطوائف مُقْتَدًى ... وعَقْدًا لهذا الدينِ أُبْرِمَ عَقْدُهُ وكنتَ ربيعًا للمريد وعِصْمةً ... فمُذ صِرْت تحتَ الأرض صوَّح وردُهُ [ق ١٥٦] جمعتَ علومَ الأولين مع التُّقَى ... إلى الورع الشَّافي (٥) الذي شاع حمدُهُ
(١) (ك، ط): «وللنّفس حرة»، (ف): «ويضليه وحده». (٢) سقطت من (ف). (٣) (ف، ك، ط): «دمع». (٤) (ك، ط): «حار». (٥) (ف، ك): «الثاني». يرى د. الإصلاحي أنها ربما تكون محرفة من «الصافي». وهذا التركيب مأخوذ من قول الإمام أحمد في حكايته مع أخت بشر الحافي: «من بينكم يخرج الورع الصافي».

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