Al-Uqud al-DurriyyaIbn Abd al-Hadi

They find no road to sound guidance;
indeed, they are sunk in misguidance, bewilderment, and a blazing frenzy.

They have been laden with envy that springs from their own souls toward him,
so on account of it they are in distress (1) and ceaseless rumination.

Perdition to them! What have they gained by all their striving,
and to what cherished goal did their effort ever attain?

Can they erase what the hand of the All-Watching has inscribed
—after the Reminder—within the ancient Scriptures?

Or are they able to alter what the avenues of Allah’s command
have carried into effect of settled decree?

No! Whenever they kindle a glowing fire of war with their plotting,
the Revealer of the surahs extinguishes it.

He turns their scheming back upon them and sends them home (2)
with ruin, reversal, humiliation, and defeat.

He chose him for humankind as a herald to the paths of goodness and benefit,
a warder-off of harm.

He singled him out with nearness to Himself and made him firm
through foresight, resolve, divine support, and victory.

How many glorious virtues He has bestowed upon him,
adding to him expansiveness in knowledge and in years!

How many lofty stations on the pinnacles of honour he has attained,
granting by the Fashioner of forms!

How many acts of liberality has he displayed,
outstripping the heavy, pelting cloud in its rainfall!

With an aspiration to the highest aims that never slackens—
one that would put even a keen, cutting sword to shame when first unsheathed.

How many manifest miracles are his,
whose brilliance rivals the light of sun and moon!

Sufficient for us as a miracle is the return of the people of al-ʿUd;
its like endures as an admonition for all who would take heed.

He is the arch-foe of every deviation, novelty, and heresy
that has arisen in desert or in town alike.

(1) Omitted in MS F. (2) The margin of K records: “Copy: ‘fihi’ (in it); this is the correct reading, and so it appears in the exemplar’s margin. In my opinion, however, both versions are equal—neither has any advantage over the other.” —Abu Ismail Yusuf Husayn. MS F reads: “wa rajaʿahum” (and he consulted them).
لا يهتدون إلى رشدٍ، وإنهمُ ... لفي ضلال، وفي غَيٍّ، وفي سُعُر قد حُمِّلوا حسدًا من عند أنفسهم ... له فهم منه، في همٍّ (١)، وفي فِكَر تبًّا لهم، ما الذي نالوا بسعيهم؟ ... وما عسى بَلَغوا في ذاك من وطر؟ أيستطيعون أن يمحون ما كَتَبتْ ... يدُ المهيمن بعد الذِّكر في الزُّبُر؟ أم يقدرون على تبديل ما نفذت ... به نوافذ أمر الله من قدر؟ بل كلما أوقدوا للحرب نار غَضًى ... بالكيد منهم طفاها مُنْزِل السّور وردّ كيدهمُ فيهم وأرجعهم (٢) ... بالتَّعس والنَّكْس والخذلان والدّبر واختاره للورى داعٍ إلى سبل الـ ... خيرات، والنفع نَهَّاءً عن الضَّرر واختصَّه منه بالزُّلفى وثَبّته ... بالحزم، والعزم، والتأييد، والظَّفَر وكم مناقب مجدٍ قد حباه بها ... وزاده بسطةً في العلم والعمر وكم له في ذُرى العَلْياء مرتبةٌ ... منيفة نالها من بارئ الصور وكم له من أيادٍ في العطاء غدت ... تُربي على العارضِ الهطّال بالمطر وهمة في المعالي غير وانية ... تُزري إذا ابتدئت بالصارم الذّكَر وكم له من كرامات مبينة ... سنَاؤها كضياء الشمس والقمر وحسبنا عود أهل العُودِ معجزةً ... ما مثلها عبرة تبقى لمعتبر رؤوس كلّ ضلالات ومحدثة ... وبدعة نشأت في البدو والحضر
(١) سقطت من (ف). (٢) في هامش (ك) ما نصه: «نسخة: «فيه» وهو الصواب، كذا في هامش الأصل. والصواب عندي أن كليهما سواء لا مزية لأحدهما على الآخر» أبو إسماعيل يوسف حسين. و (ف): «وراجعهم».

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