Al-Uqud al-DurriyyaIbn Abd al-Hadi

O radiant sign that has shone forth in the universe, ever remaining a perfectly set jewel in the necklace of Allah’s religion;
You were always its central bead, removing from it every impurity, obscenity, and blight.
You gathered together what others had torn apart—people who mistook their blindness for guidance.
Of all God’s creation you were the most devoted to fostering harmony, freely bestowing excellence and favour.
You were no scheming miser, no base or grasping soul; you were devout, pure, the master of the generous.
You would pardon the ignorant offender and show him mercy, and you multiplied justice and fairness for opponents.
You were angered only for the sake of Allah, O man of forbearance, and never took revenge for yourself.
You are a pre-eminent scholar of guidance through whom God revived practices of His religion that tyrants had allowed to die.
At the dawn of the eighth century the mantle of leadership rightly settled upon you, O quintessence of the scholars (1).
From every pitfall that destroys most people, our God-fearing shaykh (2) remained safe from its evil.
Every attribute of perfection found among your peers was yours, distinguished without the least deficiency.
You outstripped others in every science, until the loftiest peaks of knowledge carried your banner.
You embodied every trait of goodness, planting firm footsteps in every station of piety.
When your enemies sought to bring you down, they themselves were brought low, and Allah only raised you in lasting honour and stature.
Your constant habits revealed their benefits, spread like dishes upon your tables in the gatherings of the sages.
He is the God-fearing one with whom the people of piety felt at ease, while Allah kept the criminal offender far away from him.

(1) The manuscripts read: “ya murabbi khulasa” (“O nurturer, pure quintessence”). In the margin of MS K we find: “Thus in the exemplar, but the meter is faulty – Abu Ismail Yusuf Husayn.” I note that if the word “murabbi” is omitted, the poetic meter becomes correct. (2) MS K has “al-sakha” (“generosity”), with a marginal note: “instead, read: al-taqa” (“piety”).
يا آيةً ظهرت في الكون باهرةً ... لا زلت في سِلْك دين الله منتظما وكنت واسطة في عقده أبدًا ... تزيل منه الأذى والفُحْشَ والسَّقَما جمعتَ منه الذي قد كان فَرَّقه ... قومٌ رأوه هدًى منه، وكان عمى وكنت أحرص خلقِ الله كلّهم ... على التآلف، تعطي الفضلَ والنِّعَما ولست خِبًّا لئيمًا باخلًا شَرِهًا ... لكن تقيًّا، نقيًّا، سيد الكُرَما تعفو عن الجاهل الجاني فترحمه ... وتكثر العدل والإنصاف للخُصَما ما زلت تغضبُ في ذات الإلاه ولم ... تكن لنفسك يا ذا الحِلْم منتقما فأنت حَبر هدًى أحيا الإلاه به ... من دينه سننًا أماته الغُشَما في رأس سبع مئين كنت قد وجبت ... لك الإمامةُ يا خلاصة العلما (١) وكلّ شيء به جُلّ الورى هلكوا ... فشيخنا ذو التقى (٢) مِنْ شرِّه سَلِما وكلّ وصفِ كمالٍ في نظائره ... له خصائصه لا تقتضي العَدَما كان المبرِّز في كلّ العلوم، وقد ... أضْحَت له في ذرى أسنامها عَلَما وكان حاوي صفات الخير أجمعها ... قد حلَّ في كلّ حالات التقى قَدَما لما أراد عِداه دَحْضه دُحِضوا ... وزاده الله عزًّا دائمًا، وسما أضحت عوائده تبدي فوائده ... على موائده في حضرة الحُكَما فهو التقيّ به أهلُ التقى ألفوا ... وأبعد الله عنه المجرمَ الزّنما
(١) في النسخ: «يا مربي خلاصة». وفي هامش (ك): «كذا في الأصل، ولا يستقيم الوزن» أبو إسماعيل يوسف حسين. أقول: وبحذف «مربي» يستقيم الوزن. (٢) (ك): «السخا» وعلق في الهامش: «بدله: التقى».

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