Al-Uqud al-DurriyyaIbn Abd al-Hadi

O lion of war—when you charge, even the fiercest lions are humbled before you;
O mountain of forbearance—should anyone wrong you, you bend toward excusing him;
and if he assails you with wicked words and ugly deeds, you still forgive.

O ocean of knowledge, whose surging waves make the other seas almost overflow;⦗1⦘
O one whose scriptural proofs ever vanquish his adversaries;
whose arguments shine like the midday sun, unveiled and unmistakable;
whose gracious insights outstrip the glittering stars;
whose sword-sharp judgments hew the necks of your enemies.

A model followed by the gnostics, guided by the abundance of your light;
whoever approaches you for direction finds his inner state reinforcing his outward course.

O summoner of creation in his age to the truth with resplendent proofs;
whose noble character is refined by his pure essence;
whose wondrous qualities come to the poet’s aid in praising you.

But what can the eulogists, with their limited wits, hope to attain in speech?⦗2⦘
Your glory has left describers powerless and has bewildered their very ears;⦗3⦘
yet this is only the effort of one short of means—so mend it by accepting it.

(1) Manuscripts F and K read "al-zahira" ("the radiant"), whereas edition T retains the wording adopted here, which is the correct reading. (2) Manuscript F has "al-qahira" ("the victorious"); K reads "al-tahira" ("the pure") and adds in the margin: "instead: al-qasira" ("the short"). (3) Manuscript F and a copy noted in the margin of K read "aazz" ("more exalted"), while the main text of K has "ayya" ("more exhausting"); the adopted wording is taken from manuscript H.
ويا ليث حرب إذا ما سطا ... تذلّ له الأُسُدُ الكاسره ويا طود حِلْم إذا ما جنى ... عليه امرؤ ينثني عاذره وإن نال منه بسوء المقالِ ... وقُبْح الفعال غدا غافره ويا بحر علم تكاد البحارُ ... تفيض بأمواجه الزاخره (١) ويا مَن أدِلَّته بالنصوص ... لأخصامه أبدًا قاهره ويا مَن براهين أقواله ... كشمس الضحى إذْ بدت سافره ويا مَن عوارف عرفانه ... تفوقُ على الأنجم الزاهره ويا مَن صوارمُ آرائه ... لأعناق أعدائه باتره ويا قدوةً يقتدي العارفون ... بنور هدايته الوافره ومَن قَصْده بهدى الطالبينَ ... يؤيّد باطنُه ظاهرَه ويا داعي الخلق في عصره ... إلى الحقّ بالحُجَج الباهره ويا مَن مكارمُ أخلاقه ... زكت بعناصره الطاهره ويا مَن بدائع أوصافه ... تُعين على مدحه شاعره وماذا عسى يَبْلغ المادحون ... من القول بالفِطَن القاصره (٢) ومجدك قد أعْجَز (٣) الواصفيـ ... ـن وصيَّر آذانهم حائره ولكنّ ذلك جهد المقِلّ ... فكن بالقبول له جابره
(١) (ف، ك): «الزاهرة»، و (ط) كما هو مثبت، وهو الصواب. (٢) (ف): «القاهرة»، (ك): «الطاهرة»، وكتب في الهامش: «بدله: القاصرة». (٣) (ف) ونسخة في هامش (ك): «أعز»، و (ك): «أعيى»، وما أثبته من (ح).

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