Al-Uqud al-Durriyya - Ibn Abd al-Hadi - (الكتاب/11)

Al-Uqud al-DurriyyaIbn Abd al-Hadi

He added, “At such times I might be in the marketplace or (1) the mosque, or in an alleyway or the school; yet (2) that never keeps me from remembrance and seeking forgiveness until I attain the goal I am after (3).

That companion continued: “During that period, at the very outset of his rise, whenever I joined a khatm gathering—a session in which the entire Qur’an is recited—or a private circle of remembrance with one of the aforementioned shaykhs, and they began to exchange reflections and speak, I found that—despite his young age—his words struck the hearts with commanding force, penetrated the souls, exercised an agreeable authority (4), and produced a benefit whose effect was plain: the hearts that heard him would remain moved for many days thereafter. It was as though his speech were the tongue of his spiritual state, and his state stood revealed in his speech. I witnessed this (5) more than once.

I said: Thereafter our shaykh—may Allah have mercy upon him—never ceased to increase in knowledge, remaining constant in study (6) and in teaching, (7) spreading knowledge and disseminating it, and striving earnestly along the paths (8)

(1) MS B reads: “aw fi” (or in). (2) MS B reads: “wala” (nor). (3) Shaykh al-Islam’s devotion to dhikr (remembrance of Allah) is well known and was recorded by his close students. Ibn al-Qayyim states in al-Wabil al-Sayyib, p. 96: “I once accompanied Shaykh al-Islam Ibn Taymiyyah: he performed the dawn prayer, then sat remembering Allah until nearly midday. He then turned to me and said, ‘This is my morning meal; were I to forgo it, my strength would wane’—or words to that effect. He also told me on another occasion, ‘I leave dhikr only with the intention of resting and refreshing myself so that, by that rest, I can return to another session of dhikr.’” See likewise his disciple Abu Hafs al-Bazzar in al-Alam al-Aliyya, p. 38. (4) MS K reads: “wahibah” (awe). (5) MSS F and K read: “dhalika minhu” (that on his part). (6) MSS B, F, and K read: “al-ishtighal” (preoccupation). (7) MS F reads: “bibath” (in disseminating). (8) MS B reads: “sabil” (way).

قال: وأكون إذ ذاك في السوق أو (١) المسجد أو الدَّرْب أو المدرسة، لا (٢) يمنعني ذلك من الذِّكر والاستغفار إلى أن أنال مطلوبي (٣). قال هذا الصاحب: ولقد كنت في تلك المدة وأول النشأة إذا اجتمعتُ في خَتْمة أو مجلس ذِكْر خاصٍّ مع أحد المشايخ المذكورين، وتذاكروا وتكلم ــ مع حداثة سنه ــ أجدُ لكلامه صَولةً على القلوب، وتأثيرًا في النفوس، وهيمنة (٤) مقبولةً ونفعًا يظهر أثره وتنفعل له النفوس التي سمعَتْه أيامًا كثيرةً بِعَقبه، حتى كأنَّ مقاله بلسان حالِه، وحالُه ظاهر له في مقاله. شهدْتُ منه ذلك (٥) غير مرَّة. قلت: ثم لم يبرح شيخُنا ﵀ في ازديادٍ من العلوم وملازمة للاشتغال (٦) والإشْغال، وبثّ (٧) العلم ونشره، والاجتهاد في سُبُل (٨)

(١) (ب): «أو في». (٢) (ب): «ولا». (٣) تَعَلُّق شيخ الإسلام بالذكر أمرٌ مشهور، نقَلَه طلابه الملازمون له، قال ابن القيم في «الوابل الصيب» (ص ٩٦): «وحضرت شيخ الإسلام ابن تيمية مرة صلى الفجر ثم جلس يذكر الله تعالى إلى قريب من انتصاف النهار، ثم التفت إليَّ وقال: هذه غدوتي، ولو لم أتغد الغداء سقطت قوتي. أو كلامًا قريبًا من هذا. وقال لي مرة: لا أترك الذكر إلا بنِيَّة إجمام نفسي وإراحتها لأستعدّ بتلك الرّاحة لذكرٍ آخر». وانظر ما ذكره تلميذه أبو حفص البزار في «الأعلام العلية» (ص ٣٨). (٤) (ك): «وهيبة». (٥) (ف، ك): «ذلك منه». (٦) (ب، ف، ك): «الاشتغال». (٧) (ف): «ببث». (٨) (ب): «سبيل».