Qasidah Burdah (The poem of the scarf)
بسم الله الرحمن الرحيم
مَولايَ صَلِّ وسَلِّمْ دَائِمًا أَبَدًا
عَلَى حَبِيبِكَ خَيْرِ الْخَلْقِ كُلِّهِمِ
We begin by praising Allah and sending choicest blessings and peace upon His last and beloved Messenger, Muhammad. Rasuluallah Sallallhu Alayhi Wasallam. All praise be to Allah through whose Grace all righteousness is completed. May mercy and peace be upon the most virtuous of all creation, Sayyidina Muhammadur Rasuluallah Sallallhu Alayhi Wasallam and mercy also be upon his family, his companions and followers until the Day of reckoning.
“Rasuluallah Sallallhu Alayhi Wasallam has said in a Hadith: “None of you has (perfect) lman until I am more beloved to him than his parents and his children” and in another Hadith::
“than all mankind.”.
Love for Rasuluallah Sallallhu Alayhi Wasallam is the perfection of our lman. This love can only be achieved if we know and understand of the perfections and exalted status of Sayidina Rasuluallah Sallallhu Alayhi Wasallam in the sight of Allah Ta’alaa. This translation and commentary of the Qasida Burdah, highlights the lofty status and perfections of Sayidina Rasuluallah Sallallhu Alayhi Wasallam.
The infinite value and greatness of the Qasida Burdah in creating an attachment with Rasuluallah Sallallhu Alayhi Wasallam may best be described in the words of Hazrat Maulana Muhammad IIyaas Rahmatullah Alayhi in his parting advice to Hazratjee Maulana Yusuf Rahmatullah Alayh at the time of his death
“Ulema should read the Qasida Burdah and the Shiyamul-Habeeb with respect and honour, otherwise without respect and longing, it will be of no use. From reading….. the Qasida Burdah attachment (with Rasuluallah Sallallhu Alayhi Wasallam ) is established.”
A word of advice to the honoured reader. We are admittedly aware of our shortcomings and humbly beg that you overlook all errors, which are certainly unintentional
.
Amy Allah Ta’alaa accept the effort and grant abundant reward to all who have assisted in the publication of this book, whether by personal effort, financially or in any other way. Mat Allah make this a means granting us true love for His Beloved Rasul Sallallhu Alayhi Wasallam and his Sunnat, and bless with His Divine Love and Nearness. Ameen.
KANAQAH-E-SHEIKH ZAKARIYYA
Jamaadul-Oola 1415October 1995
Lenasia
South Africa
The reason for writing this poem
The writer HAZRAT IMAAM SAALIH SHARA-FUD-DEEN ABU ABDULIAH MUHAMMAD BIN HASAN AL-BUSAIRI R.A had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Rasuluallah Sallallhu Alayhi Wasallam. Using this as his sole means of asking Allah Ta’alaa to cure him from his illness. He isolated himself in a quiet place one Thursday night and with complete devotion, concentration and sincerity/ began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina. Rasuluallah Sallallhu Alayhi Wasallam. He told Sayyidina Rasuluallah Sallallhu Alayhi Wasallam of his illness whereupon Sayyidina Rasuluallah Sallallhu Alayhi Wasallam passed his blessed hand over Imam Busairi’s body. Through the barakat and blessing of Sayyidina, Rasuluallah Sallallhu Alayhi Wasallam Allah Ta’alaa granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Sayyidina Rasuluallah Sallallhu Alayhi Wasallam place on his paralysed limbs. This resulted in the poem being named “Qasidah Burdah” (The Poem of the Scarf).
In the morning when due to some necessity. he went to the bazaar, a pious dervish greeted him with salaam and requested him to recite the qasidah which he had composed in praise of Sayyidina Rasuluallah Sallallahu Alayhi Wasallam The poet said that I have composed many poems in praise of Rasuluallah Sallallahu Alayhi Wasallam, which one do you wish to hear? The dervish replied: ‘The one which begins with, A-min Tazak-kurin (i.e. Qasidah Burdah)”. Upon this request the poet became wonder struck and said, “I take an oath that no one knows about this poem. Tell me the truth, from whom did you hear about it?” The dervish replied, “I take an oath by Allah that I heard it from you last night when in a dream you had recited it to Sayyidina Rasulullah Sallallahu Alayhi Wasallam, whereupon Sayyidina Rasuluallah Sallallahu Alayhi Wasallam became attentive towards you and because of its blessings Allah Ta’alaa granted you complete cure from your ailment”.
When the poet gave this poem to the dervish his secret became known to all the people and its barakat and blessings too became general for all.
When this poem reached Baha-ud-deen the governor of the country named Tahir, he so highly regarded and respected it that he would stand while listening to it.
It is also narrated that Sa’aadud-deen Farouqi, who was a viceroy of Baha-ud-deen, had became blind. In a dream he saw a pious person who told him to take the Qasidah Burdah from Baha-ud-deen and place it on his eyes. In the morning he told Baha-ud-deen about this dream. The Qasidah Burdah was brought and with full sincerity and conviction Sa’aadud-deen placed it on his eyes. Through its barakat Allah Ta’alaa granted him complete cure and restored his eyesight.
The virtues and specialities of Qasidah Burdah
The virtues of Qasidah Burdah are innumerable.
Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:
1. For blessings in life (1ong life) recite 1001 times.
2. For the removal of difficulties recite 71 times.
3. To remove drought recite 300 times.
4. For wealth and riches recite 700 times.
5. To have male children recite 116 times.
6. To make easy all difficult tasks. recite 771 times.
7. Whoever recites it daily or has someone else recite it9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.
8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.
9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.
11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.
12. whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.
13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.
14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.
15. The house in which it is read 3 times daily, will be protected from most difficulties.
16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.
17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.
18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.
19. whoever reads it over rose water and sprinkles it over his clothes, will become respected
and loved by the creation of Allah Ta’alaa.
20. On a journey if recited once daily, one will be protected from ail hardships of travel.
21. Whoever Is in debt should recite it 1000 times.
22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.
23. The house in which this qasidah is read regularly will be saved from seven things:
i. From the evil of Jinn.
ii. From plague and epidemics.
iii. From smallpox.
iv. From diseases of the eyes.
v. From misfortune.
vi. From insanity.
vii. From sudden death.
20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:
i. Long life.
ii. Abundance in sustenance.
iii. Good health.
iv. Help (from Allah).
v. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.
vi. Wealth.
vii. Happiness and contentment.
20. Whoever wishes to know whether he will derive benefit or harm from a journey9 should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.
21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.
22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.
24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.
25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.
26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. wherever the sand falls, that land will not be infested again.
In conclusion we find that for whatever purpose “Qasidah Burdah” is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta’alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma’shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.
Chapter One
Concerning the love of Sayyidina Rasulullah Sallallahu Alayhi Wasallam
[ فِي ذِكْرِ عِشْقِ رَسُولِ اللهِ صلى الله عليه وسلّم]
In this chapter Allamah Busairi R.A. speaks of his love for Rasulullah Sallallahu Alayhi Wasallam. He tries to conceal this love and who his beloved is . For this reason he has not mentioned the name of Rasulullah Sallallahu Alayhi Wasallam, directly in the whole chapter. By mentioning places and things close to Madinah, he alludes to Rasulullah Sallallahu Alayhi Wasallam. Due to this excessive love and devotion for Rasulullah Sallallahu Alayhi Wasallam, he has become completely restless, thus exposing this love to everyone.
1.أَمِنْ تَذَكُّرِ جِيْرَانٍ بِذِي سَلَمٍ
مَزَجْتَ دَمْعًا جَرٰى مِن مُّقْلَةٍ بِدَمِ
[Is it because of your remembrance of the neighbours of Dhi-salam.
that tears mixed with blood are flowing (from your eyes).]
2.أَمْ هَبَّتِ الرِّيْحُ مِنْ تِلْقَاءِ كَاظِمَةٍ
أَوْ أَوْمَضَ الْبَرْقُ في الظَّلْمَاءِ مِنْ إِضَمٍ
[Or is it because of the breeze blowing from Kaazimah.
Or it is the lightning struck in the darkness of the night Idam]
3.فَمَا لِعَيْنَيْكَ إِنْ قُلْتَ اكْفُفَا هَمَتَا
وَمَا لِقَلْبِكَ إِنْ قُلْتَ اسْتَفِقْ يَهِمِ
[What has happened to your eyes, (the more) you tell them to stop, the more they continue flowing.
What is the matter with your heart, (the more) you tell it to come to its senses, (the more it is distracted).]
4.أَيَحْسَبُ الصَّبُّ أَنَّ الْحُبَّ مُنْكَتِمٌ
مَّا بَيْنَ مُنْسَجِمٍ مِّنْهُ وَمُضْطَرِمِ
[Does the lover think that his love can be concealed.
While his eyes are shedding tears and his heart is glowing.]
5.لَوْ لاَ الْهَوٰى لَمْ تُرِقْ دَمْعًا عَلَى طَلَلٍ
وَلاَ أَرِقْتَ لِذِكْرِ الْبَانِ وَالْعَلَمِ
[Had it not been for the love, you would not have shed tears at the ruins (of your beloved).
Nor would you become restless at the remembrance of the cypress (tree) the high mountain.]
6.فَكَيْفَ تُنْكِرُ حُبًّا بَعْدَمَا شَهِدَتْ
بِهِ عَلَيْكَ عَدُولُ الدَّمْعِ وَالسَّقَمِ
[How do you deny love after the testimony?
Borne against you by (such) reliable witnesses as your yours and your illness.]
7.وَأَثْبَتَ الْوَجْدُ خَطَّي عَبْرَةٍ وَّضَنًى
مِّثْلَ الْبَهَارِ عَلَى خَدَّيْكَ وَالْعَنَمِ
[Love has ingrained two lines of fear, and withered your face.
On your cheeks like yellow rose and the reddish tree.]
8.نَعَمْ سَرٰى طَيْفُ مَنْ أَهْوٰى فَأَرَقَّنِي
وَالْحُبُّ يَعْتَرِضُ اللَّذَّاتِ بِالأَلَمِ
[Yes! Thoughts of the beloved came to me at night and kept me awake.
And love transforms pleasure into pain.]
9.يَا لاَئِمِي في الْهَوَى الْعُذْرِيِّ مَعْذِرَةً
مِّنِّي إِلَيْكَ وَلَوْ أَنْصَفْتَ لَمْ تَلُمِ
[You who reproach me, regarding my love, excuse me.
From me to you if you do justice, you would not reproach me.]
10.عَدَتْكَ حَالِي و لاَ سِرِّي بِمُسْتَتِرٍ
عَنِ الْوُشَّاةِ وَلاَ دَائِي بِمُنْحَسِمِ
[My state (of love) has been expressed to you, (now) my secret is no longer concealed.
From those who malign (me), nor is there (something to) check my agony.]
11.مَحَضْتَنِي النُّصْحَ لـٰكِن لَّسْتُ أَسْمَعُهُ
إِنَّ الْمُحِبَّ عَنِ الْعُذَّالِ في صَمَمِ
[You have sincerely advised me , I did not heed it.
For verily a lover is deaf to those who advise him.]
12.إِنِّي اتَّهَمْتُ نَصِيحَ الشَّيْبِ في عَذَلِي
وَالشَّيْبُ أَبْعَدُ في نُصْحٍ عَنِ التُّهَمِ
[I regarded with suspicion the advice of the elders in reproaching me.
(Wisdom) in the advice of the elders is above suspicion.]
Chapter Two
Concerning restraining lust and carnal desires.
[فِي مَنْعِ هَوَى النَّفْسِ]
In this chapter Allamah Busairi R.A. mentions two reasons for restraining of lust and carnal desires.
Firstly: A person falls in love due to lust and carnal desires. After mentioning love in the first chapter he now mentions restraining lust and carnal desires. He also mentions that his entire life has been spent in sin. He sincerely regrets what he has done and repents to Allah Ta’aala.
Secondly: Restraining lust and carnal desires is essential for gaining love for Rasulullah Sallallahu Alayhi Wasallam. The love which has for Rasulullah Sallallahu Alayhi Wasallam, is a pure love and can only be attained by purifying oneself of lust and carnal desires.
1.فَإِنَّ أَمَّارَتِي بِالسُّوءِ مَا اتَّعَظَتْ
مِنْ جَهْلِهَا بِنَذِيرِ الشَّيبِ وَالْهَرِمِ
[Verily my soul which is laden evil did not heed the advice.
Due to its ignorance, from the warning by grey hair and old age. ]
2.وَلاَ أَعَدْتُّ مِنَ الْفِعْلِ الْجَمِيلِ قِرٰى
ضَيْفٍ أَلَمَّ بِرَأْسِي غَيْرَ مُحْتَشَمِ
[And I have not prepared, for good deeds, a feast,
For a guest (that) has lodged on (my) head nor did I honour (him). ]
3.لَو كُنْتُ أَعْلَمُ أَنِّي مَا أُوَقِّرُهُ
كَتَمْتُ سِرًّا بَدَا لِي مِنْهُ بِالْكَتَمِ
[Had I known that I would not be able to honour him (it).
I would have concealed my secret, which is exposed, by dyeing. ]
4.مَن لِّي بِرَدِّ جِمَاحٍ مِّنْ غَوَايَتِهَا
كَمَا يُرَدُّ جِمَاحُ الْخَيْلِ بِاللُّجُمِ
[Who is there that can restrain my wayward-self from its waywardness.
Just as unmanageable horses are restrained by resins.]
5.فَلاَ تَرُمْ بِالْمَعَاصِي كَسْرَ شَهْوَتِهَا
إِنَّ الطَّعَامَ يُقَوِّي شَهْوَةَ النَّهِمِ
[Do not try, through sinning, to subdue sensual desires.
For verily food, only increases sensual desires. ]
6.وَالنَّفْسُ كَالطِّفْلِ إِنْ تُهْمِلْهُ شَبَّ عَلَى
حُبِّ الرِّضَاعِ وَإِنْ تَفْطِمْهُ يَنْفَطِمِ
[Your self (desires) is like when breastfed.
Loves suckling but when you wean it, will stop. ]
7.فَاصْرِفْ هَوَاهَا وَحَاذِرْ أَنْ تُوَلِّيَهُ
إِنَّ الْهَوٰى مَا تَوَلَّى يُصْمِ أَوْ يَصِمِ
[Then stop its inclinations and beware that it does not overpower you.
Verily lust whenever it overpowers (it will) kill or maim (your character).]
8.وَرَاعِهَا وَهِيَ في الأَعْمَالِ سَائِمَةٌ
وَّإِنْ هِيَ اسْتَحْلَتِ الْمَرْعٰى فَلا تُسِمِ
[And guard it while it is grazing in (the field of ) actions
If it enjoys pasture, do not let it roam (graze) freely.]
9.كَمْ حَسَّنَتْ لَذَّةً لِّلْمَرْءِ قَاتِلَةً
مِنْ حَيْثُ لَمْ يَدْرِ أَنَّ السَّمَّ في الدَّسَمِ
[How often has pleasure been considered good, whereas it turned out to be deadly.
Because he does not know that there is poison in the fat.]
10.وَاخْشَ الدَّسَائِسَ مِنْ جُوْعٍ وَّمِنْ شِبَعٍ
فَرُبَّ مَخْمَصَةٍ شَرٌّ مِّنَ التُّخَمِ
[And fear the evil of (both) hunger and satiation.
For most times hungers (poverty) is more evil that overeating.]
11.وَاسْتَفْرِغِ الدَّمْعَ مِنْ عَيْنٍ قَدِ امْتَلَأَتْ
مِنَ الْمَحَارِمِ وَالْزَمْ حِمْيَةَ النَّدَمَ
[And shed tears from those eyes which have become full.
Of forbidden sights and regard it as obligatory (upon yourself) to guard your eyes from forbidden things. ]
12.وَخَالِفِ النَّفْسَ وَالشَّيْطَانَ وَاعْصِهِمَا
وَإِنْ هُمَا مَحَضَاكَ النُّصْحَ فَاتَّهِمِ
[And oppose (your) self (nafs) and shaytaan and disobey them both.
And if both of them give you sincere advice regard it as lies.]
13.وَلاَ تُطِعْ مِنْهُمَا خَصْمًا وَلاَ حَكَمًا
فَأَنْتَ تَعْرِفُ كَيْدَ الْخَصْمِ وَالْحَكَمِ
[And do not obey them both (nafs and shaytaan) as an enemy or as a wise (person).
For you know well the deception of (such) an enemy or a wise (person).]
14.أَسْتَغْفِرُ اللهَ مِنْ قَوْلٍ بِلاَ عَمَلٍ
لَّقَدْ نَسَبْتُ ِبهِ نَسْلاً لِّذِي عُقُمِ
[I seek forgiveness from Allah from such sayings (preachings) which I do practice upon.
For verily I have attributed (claimed), through this, offspring from a barren woman.]
15.أَمَرْتُكَ الْخَيْرَ لـٰكِن مَّا ائْتَمَرْتُ بِهِ
َومَا اسْتَقَمْتُ فَمَا قَوْلِي لَكَ اسْتَقِمِ
[I command you to do good but I do not command myself to do the same.
And I was not steadfast ( on deen) so then of what use (value) is my saying to you: “Be steadfast!” (on deen).]
16.وَلاَ تَزَوَّدْتُّ قَبْلَ الْمَوْتِ نَافِلَةً
وَلَمْ أُصَلِّ سِوٰى فَرْضٍ وَّلَمْ أَصُمِ
[And I made no provisions before death of voluntary (nafl) worship.
And I did not perform salaat nor did I fast except what was obligatory.]
Chapter three
Concerning the praises of Rasulullah Sallallahu Alayhi Wasallam
[ فِي مَدْحِ رَسُولِ اللهِ صلى الله عليه وسلّم ]
After CLAMING HIS, love in the first chapter, and how to attain it, in the second Allamah Busairi R.A. begins the praises of Rasulullah Sallallahu Alayhi Wasallam. He openly declares his love and shows the great qualities and prefect character of Rasulullah Sallallahu Alayhi Wasallam.
While showing his love he also shows the unrestricted and unlimited love which Allah Ta’aala has ability Allamah Busairi R.A. has for Rasulullah Sallallahu Alayhi Wasallam. When Allah Ta’aala has praised the beloved Nabi Sallallahu Alayhi Wasallam, then why should he and all of us also not try to excel in our praises and love for Rasulullah Sallallahu Alayhi Wasallam.
1.ظَلَمْتُ سُنَّةَ مَنْ أَحْيَى الظَّلاَمَ إِلَى
أَنِ اشْتَكَتْ قَدَمَاهُ الضُّرَّ مِن وَّرَمِ
[I transgressed the sunnat of him (Nabi, Sallallahu Alayhi Wasallam) who passed the night (in ibaadat).
Until his feet complained of injury due to being swollen.]
2.وَشَدَّ مِنْ سَغَبٍ أَحْشَاءَهُ وَطَوٰى
تَحْتَ الْحِجَارَةِ كَشْحًا مُّتْرَفَ الأَدَمِ
[And he tied and folded, on account of hunger, around hi stomach.
A stone beneath which is his delicate skin.]
3.وَرَاوَدَتْهُ الْجِبَالُ الشُّمُّ مِنْ ذَهَبٍ
عَن نَّفْسِهِ فَأَرَاهَا أَيَّمَا شَمَمِ
[And high mountains of gold (tried to) tempt him.
Towards it, but he was (completely) disinclined due to his high courage.]
4.وَأَكَّدَتْ زُهْدَهُ فِيهَا ضَرُورَتُهُ
إِنَّ الضَّرُورَةَ لاَ تَعْدُوا عَلَى الْعِصَمِ
[His piety increased inspite of his need.
For verily need never prevails (overpowers) the infallible.]
5.وَكَيْفَ تَدْعُوا إِلَى الدُّنْيَا ضَرُورَةَ مَنْ
لَوْلاهُ لَمْ تَخْرُجِ الدُّنْيَا مِنَ الْعَدَمِ
[How can the necessities of such a noble personality incline him towards this world.
For had it not been for him this world would not have come out of non existence.]
6.مَحَمَّدٌ سَيِّدُ الْكَوْنَيْنِ وَالثَّقَلَيْنِ
وَالْفَرِيْقَيْنِ مِنْ عَرَبٍ وَّمِنْ عَجَمِ
[Muhammad ( Sallallahu Alayhi Wasallam) is the leader of both worlds and both creations (man and jinn).
And of both groups, Arabs and non Arabs.]
7.نَبِيُّنَا الآمِرُ النَّاهِي فَلاَ أَحَدٌ
أَبَرَّ في قَوْلِ لاَ مِنْهُ وَلاَ نَعَمِ
[Our Nabi, the one who commands (good), forbids (evil). There is non (parallel to him).
More truthful than him in saying “No” or “Yes”.]
8.هُوَ الْحَبِيبُ الَّذِي تُرْجٰى شَفَاعَتُهُ
لِكُلِّ هَوْلٍ مِّنَ الأهْوَالِ مُقْتَحِمِ
[He is (Allah’s) most beloved, whose intercession is hoped for.
For every fear (and distress) that is going to come (on the day) of agony (and fears).]
9.دَعَا إِلَى اللهِ فَالْمُسْتَمْسِكُونَ بِهِ
مُسْتَمْسِكُونَ بِحَبْلٍ غَيْرِ مُنْفَصَمِ
[He called (people) towards Allah, so those who cling to him.
Clinging to a rope which will never snap.]
10.فَاقَ النَّبِيِّيْنَ فِي خَلْقٍ وَّفي خُلُقٍ
وَّلَمْ يُدَانُوهُ في عِلْمٍ وَلاَ كَرَمِ
[He transcends the Ambiyaa, physically and in (noble) character.
And (the other Ambiyaa) cannot come near his in knowledge and noble nature kindness.]
11.وَكُلُّهُمْ مِّن رَّسُولِ اللهِ مُلْتَمِسٌ
غَرْفًا مِّنَ الْبَحْرِ أَوْ رَشْفًا مِّنَ الدِّيمِ
[They all obtained from Rasulullah (Sallallahu Alayhi Wasallam)
(Like a) handful (of water) from the ocean or (a few) sips fromcontinuous rains.]
12.وَوَاقِفُونَ لَدَيهِ عَنْدَ حَدِّهِمِ
مِن نُّقْطَةِ الْعِلْمِ أَوْ مِنْ شَكْلَةِ الْحِكَمِ
[And they all stopped before him at their (assigned) limits.
(Either) of a point of knowledge or to gain one wisdom from (his) wisdom.]
13.فَهُوَ الَّذِي تَمَّ مَعْنَاهُ وَصُورَتُهُ
ثُمَّ اصْطَفَاهُ حَبِيبًا بَارِىءُ النَّسَمِ
[For he is the on e with whom, ended all outward and inward perfection.
And then the creator of all creation chose his as (His) most beloved.]
14.مُنَزَّهٌ عَنْ شَرِيكٍ في مَحَاسِنِهِ
فَجَوهَرُ الْحُسْنِ فِيهِ غَيرُ مُنْقَسَمِ
[He has no equal in his magnificence.
The jewel of (excellence) in him is indivisible.]
15.دَعْ مَا ادَّعَتْهُ النَّصَارٰى في نَبِيِّهِم
وَاحْكُمْ بِمَا شِئْتَ مَدْحًا فِيهِ وَاحْتَكَمِ
[Discard what the christians claim about their Nabi
Then decide and say what you wish in praise of him (Rasulullah Sallallahu Alayhi Wasallam).]
16.وَانْسُبْ إِلَى ذَاتِهِ مَا شِئْتَ مِنْ شَرَفٍ
وَّانْسُبْ إِلىَ قَدْرِهِ مَا شِئْتَ مِنْ عِظَمِ
[And attribute towards his personality whatever you wish of excellence.
And attribute to his dignified status as mush greatness as you wish.]
17.فَإِنَّ فَضْلَ رَسُولِ اللهِ لَيسَ لَهُ
حَدٌّ فَيُعْرِبُ عَنْهُ نَاطِقٌ بِفَمِ
[For verily excellence of the Messenger of Allah has no (limits)
Bounds, that a speaker might (be able to ) express with his mouth.]
18.لَوْ نَاسَبَتْ قَدْرَهُ آيَاتُهُ عِظَمًا
أَحْيَى اسْمُهُ حِينَ يُدْعٰى دَارِسَ الرِّمَمِ
[If his miracles were proportionate (according ) to his rank, in greatness,
Then his name would have, when called out brought decaying bones back to life.]
19.لَمْ يَمْتَحِنَّا بِمَا تَعْيَ الْعُقُولُ بِهِ
حِرْصًا عَلَينَا فَلَمْ نَرْتَبْ وَلَمْ نَهِمِ
[He did not try to (test) us with that which would confound our minds.
Out of keen interest (kindness) for us, neither were we suspicious 9about the truthfulness of his mission) nor were we confounded (by his doctrines).]
20.أَعْيَ الْوَرٰى فَهْمُ مَعْنَاهُ فَلَيْسَ يُرٰى
لِلْقُرْبِ وَالْبُعْدِ فِيهِ غَيرُ مُنْفَحِمِ
[His perfect inner nature made people helpless from comprehending, so it was not understood.
Those near and far, except according to their (helpless) imperfect understanding.]
21.كَالشَّمْسِ تَظْهَرُ لِلْعَينَينِ مِنْ بُعْدٍ
صَغِيرَةً وَّتَكِلُّ الطَّرْفُ مِنْ أَمَمِ
[Like how the sun is seen by the eyes from far.
Verily small, yet hurts (dazzles) the eye (when you stare at it).]
22.وَكَيفَ يُدْرِكُ في الدُّنْيَا حَقِيقَتَهُ
قَومٌ نِّيَامٌ تَسَلَّوا عَنْهُ بِالْحُلُمِ
[And can the reality of him be comprehended in this world.
A sleeping nation whose description of him are (like interpretations of) a dream.]
23.فَمَبْلَغُ الْعِلْمِ فِيهِ أَِنَّهُ بَشَرٌ
وَأَنَّهُ خَيرُ خَلْقِ اللهِ كُلِّهِمِ
[So the extreme depth of (our) knowledge concerning him, is that he is a man.
And verily he is the best of all the creation of Allah.]
24.وَكُلُّ آيٍ أَتَى الرُّسُلُ الْكِرَامُ بِهَا
فَإِنَّمَا اتَّصَلَتْ مِن نُّوْرِهِ بِهِمِ
[Every miracle which all the Nabi’s showed.
Verily they have been derived from his NUR.]
25.فَإِنَّهُ شَمْسُ فَضْلٍ هُمْ كَوَاكِبُهَا
يُظْهِرْنَ أَنْوَارَهَا لِلنَّاسِ في الظُّلَمِ
[For verily he is the sun of virtue (and ) they (Ambiyaa) are its stars.
Which show their lights to people only in the dark.]
26.حَتَّى إِذَا طَلَعَتْ في الْكَونِ عَمَّ هُدَاهَا
الْعَالَمِينَ وَأَحْيَتْ سَآئِرَ الأُمَمِ
[Until when the sun rose his light spread.
Universally and gave life to all the nations.]
27.أَكْرِمْ بِخَلْقِ نَبِيٍّ زَانَهُ خُلُقٌ
بِالْحُسْنِ مُشْتَمِلٍ بِالْبِشْرِ مُتَّسِمِ
[How noble are the physical qualities of Nabi Sallallahu Alayhi Wasallam, adorned with good character.
(Who) was vested with beauty and disguised by pleasant temperament.]
28.كَالزَّهْرِ في تَرَفٍ وَّالْبَدْرِ في شَرَفٍ
وَالْبَحْرِ في كَرَمٍ وَّالدَّهْرِ في هِمَمِ
[(He) is like a blooming flower in its freshness and the full moon in splendour.
And the ocean in generosity and time its fearless courage.]
29.كَأَنَّهُ وَهُوَ فَرْدٌ في جَلالَتِهِ
في عَسْكَرٍ حِينَ تَلْقَاهُ وَفي حَشَمِ
[Even when alone, it appears sue to his grandeur.
As though (he is) in the midst of a large army and its retinue.]
30.كَأَنَّمَا اللُّؤْلُؤُ الْمَكْنُونُ في صَدَفٍ
مِن مَّعْدِنَى مَنْطِقٍ مِّنْهُ وَمُبْتَسَمِ
[It is like pearls well preserved in oysters.
From the two mines, of his speech and his smiles.]
31.لاَ طِيبَ يَعْدِلُ تُرْبًا ضَمَّ أَعْظُمَهُ
طُوبَى لِمُنْتَشِقٍ مِّنْهُ وَمُلْتَثِمِ
[No perfume equals the dust (earth) which is touching his (RasulullahSallallahu Alayhi Wasallam’s mubarak ) body.
Glad tidings be to the person who smells it (the dust) and kisses it.]
Chapter Four
Concerning the birth of Rasulullah Sallallahu Alayhi Wasallam
[ فِي مَولِدِ النَّبِيِ صلى الله عليه وسلّم ]
Allamah Busairi R.A. in this chapter specks of the birth of Rasulullah Sallallahu Alayhi Wasallam. In the pervious chapter his praises were mentioned. The blessed day on which Rasulullah Sallallahu Alayhi Wasallam, was born is a praise worthy event. The birth of Rasulullah Sallallahu Alayhi Wasallam, illuminated the entire universe. Some miracles and incidents which took place at the time of birth are mentioned in this chapter. These were signs of the greatness of Rasulullah Sallallahu Alayhi Wasallam. Rasulullah Sallallahu Alayhi Wasallam came to remove all difficulties and calamities from the world.
1.أَبَانَ مَوْلِدَهُ عَنْ طِيْبِ عُنْصُرِهِ
يَا طِيْبَ مُبْتَدَإٍ مِّنْهُ وَمُخْتَتَمِ
[His birth distinctly showed his pure origin.
the excellence! Of his beginning and his end.]
2.يَوْمٌ تَفَرَّسَ فِيْهِ الْفُرْسُ أَنَّهُمُ
قَدْ أُنْذِرُوا بِحُلُولِ الْبُؤْسِ وَالنَّقَمِ
[On that day the Persians discovered that they (were going face misfortune)
Were warned with the approach of misfortune and punishment.]
3.وَبَاتَ إِيوَانُ كِسْرىٰ وَهْوَ مُنْصَدِعٌ
كَشَمْلِ أَصْحَابِ كِسْرىٰ غَيْرَ مُلُتَئِمِ
[And the walls of the palace of Kisra trembled and crumbled.
Like how the army of Kisra was scattered never to be untied again.]
4.وَالنَّارُ خَامِدَةُ الأَنْفَاسِ مِنْ أَسَفٍ
عَلَيْهِ وَالنَّهْرُ سَاهِي الْعَيْنِ مِنْ سَدَمِ
[And the fire (of the Persians) took a cool breath (subsided and died out), out of regret.
While the rivers (of Persia) had sleepless eyes (dries up) from excessive sorrow.]
5.وَسَاءَ سَاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَا
وَرُدَّ وَارِدُهَا بِالْغَيْظِ حِيْنَ ظَمِ
[Saawah (village in Persia) became grief stricken with the drying up ofits lake.
And the (thirsty) water bearer returned in anger with disappointment.]
6.كَأَنَّ بِالنَّارِ مَا بِالْمَاءِ مِنْ بَلَلٍ
حُزْنًا وَّبِالْمَاءِ مَا بِالنَّارِ مِنْ ضَرَمِ
[It is as though fire became wet like water.
Due to grief, while water was (affected by) the blazing fire.]
7.وَالْجِنُّ تَهْتِفُ وَالأَنْوَارُ سَاطِعَةٌ
وَالْحَقُّ يَظْهَرُ مِنْ مَّعْنىً وَّمِنْ كَلِمِ
[And the jinn was shouting (at the appearance of Rasulullah Sallallahu Alayhi Wasallam) and the NUR was glistening.
And the truth (nubuwaat) appeared with these anwaar, and with their voices.]
8.عَمُّوا وَصَمُّوا فَإِعْلانُ الْبَشَآئِرِ لَمْ
تُسْمَعْ وَبَارِقَةُ الإِنْذَارِ لَمْ تُشَمِ
[(The kaafir) became blind and deaf, to the announcements of glad tidings.
Nor did they hear and the lighting of warning was nor seen by them.]
9.مِنْ بَعْدِ مَا أَخْبَرَ الأَقْوَامَ كَاهِنُهُمْ
بِأَنَّ دِيْنَهُمُ الْمُعَوَّجَ لَمْ يَقُمِ
[After their fortune tellers had informed the people.
That their false religions would not stand.]
10.وَبَعْدَ مَا عَايَنُوا في الأُفُقِ مِنْ شُهُبٍ
مُّنْقَضَّةٍ وَّفْقَ مَا فِي الأَرْضِ مِنْ صَنَمِ
[And even after they witnessed shooting stars on the horizon.
Falling, just as (their) idols were (falling) on earth.]
11.حَتَّى غَدَا عَنْ طَرِيْقِ الْوَحْيِ مُنْهَزِمٌ
مِّنَ الشَّيَاطِيْنِ يَقْفُوا إِثْرَ مُنْهَزِمِ
[So much so that they kept running from the path of wahi
The devils (shaytaan), one after the other.]
12.كَأَنَّهُمْ هَرَبًا أَبْطَالُ أَبْرَهَةٍ
أَوْ عَسْكَرٌ بِالْحَصٰى مِنْ رَّاحَتَيْهِ رُمِ
[As though in running away the shaytaan were the army of Abrahah.
Or like that army (put to flight) upon whom (Rasulullah Sallallahu Alayhi Wasallam) threw pebbles.]
13.نَبْذًا بِهِ بَعْدَ تَسْبِيحٍ بِبَطْنِهِمَا
نَبْذَ الْمُسَبِّحِ مِنْ أَحْشَاءِ مُلْتَقِمِ
[Which he threw after their making tasbih in his (mubarak hands).
Like how ( Hadhrat Yunus Alayis Salaam) when he made tasbih (of Allah) was thrown out from the stomach of the swallowing (fish).]
Chapter five
Concerning the blessedness of the invitation (calling towards Islam) of Rasulullah Sallallahu Alayhi Wasallam
[فِي ذِكْرِ يُمْنِ دَعْوَتِهِ صلى الله عليه وسلّم ]
1.جَآءَتْ لِدَعْوَتِهِ الأَشْجَارُ سَاجِدَةً
تَمْشِي إِلَيهِ عَلَى سَاقٍ بِلاَ قَدَمِ
[The trees answered his call, prostrating.
Walking towards him on shins (truck) without feet. ]
2.كَأَنَّمَا سَطَرَتْ سَطْرًا لِّمَا كَتَبَتْ
فُرُوْعُهَا مِنْ بَدِيْعِ الْخَطِّ في اللَّقَمِ
[It is though writing lines that were written.
With their branches, calligraphically writing of his perfection. ]
3.مِثْلُ الْغَمَامَةِ أَنَّى سَارَ سَائِرَةً
تَقِيهِ حَرَّ وَطِيسٍ لِّلْهَجِيرِ حَمِ
[Like the cloud following him wherever he went.
Sheltering him from the intense heat, (as that) of an oven in the blazing summer. ]
4.أَقْسَمْتُ بِالْقَمَرِ الْمُنْشَقِّ إِنَّ لَهُ
مِنْ قَلْبِهِ نِسْبَةً مَّبْرُورَةَ الْقَسَمِ
[I take an oath (of truth) by the moon that was split, it bears.
A connection with his heart (which shows) the truth of my oath. ]
5.وَمَا حَوَى الْغَارُ مِنْ خَيْرٍ وَّمِنْ كَرَمٍ
وَّكُلَّ طَرَفٍ مِّنَ الْكُفَّارِ عَنْهُ عَمِ
[What excellence qualities and noble deeds the cave contained (in it).
While every eye (of the disbelievers) was blind him. ]
6.فَالصِّدْقُ في الْغَارِ وَالصَّدِّيقُ لَمْ يُرَيَا
وَهُمْ يَقُولُونَ مَا بِالْغَارِ مِنْ أَرَمِ
[The truth (sidq) and the true(siddique) in the cave were not seen (by the disbelievers).
And they were satiny “There is no one in the cave”.]
7.ظَنُّوا الْحَمَامَ وَظَنُّوا الْعَنْكَبُوتَ عَلَى
خَيْرِ الْبَرِيَّةِ لَمْ تَنْسُجْ وَلَمْ تَحُمِ
[They thought a wild dove and a spider would not
Lay an egg, or spin a web for the best of creation. ]
8.وَقَايَةُ اللهِ أَغْنَتْ عَنْ مُّضَاعَفَةٍ
مِّنَ الدُّرُوعِ وَعَنْ عَالٍ مِّنَ الأُطُمِ
[The protection of Allah (made him) dispensed with double.
From armours and high forts. ]
9.مَا سَامَنِي الدَّهْرُ ضَيْمًا وَّاسْتَجَرَتُ بِهِ
إِلاَّ وَنِلْتُ جَوَارًا مِّنْهُ لَمْ يُضَمِ
[Whenever time caused me any distress and I took refuge in him.
I receive shelter from him which was not misused. ]
10.وَلاَ الْتَمَسْتُ غِنَى الدَّارَيْنِ مِن يَّدِهِ
إِلاَّ اسْتَلَمْتُ النَّدٰى مِنْ خَيْرِ مُسْتَلَمِ
[I did not ask for the wealth of the two worlds from his hand.
But I received a great gift the best hand that was ever kissed. ]
11.لاَ تُنْكِرِ الْوَحْيَ مِنْ رُّؤْيَاهُ إِنَّ لَهُ
قَلْبًا إِذَا نَامَتِ الْعَيْنَانِ لَمْ يَنُمِ
[Do not deny that his dreams are revelations (wahi), for verily his
Heart does not sleep , when eyes sleep. ]
12.وَذَاكَ حِينَ بُلُوغٍ مِّن نُّبُوَّتِهِ
فَلَيْسَ يُنْكَرُ فِيهِ حَالُ مُحْتَلَمِ
[And this was at (the period of) puberty of his prophethood.
At that time dreams cannot be denied. ]
13.تَبَارَكَ اللهُ مَا وَحْيٌ بِمُكْتَسَبٍ
وَلاَ نَبِيٌّ عَلَى غَيْبٍ بِمُتَّهَمِ
[Great are the blessings of Allah that wahi is nor earned.
Nor was any Nabi accused (of lying when) giving knowledge of the unseen. ]
14.آيَاتُهُ الْغُرُّ لاَ يَخْفٰى عَلَى أَحَدٍ
بِدُونِهَا الْعَدْلُ بَيْنَ النَّاسِ لَمْ يَقُمِ
[His miracles are (completely) clear, not hidden from anyone.
Without it justice cannot be established amongst people. ]
15.كَمْ أَبْرَأَتْ وَصِبًا بِاللَّمْسِ رَاحَتُهُ
وَأَطْلَقَتْ أَرَبًا مِّنْ رِّبْقَةِ اللَّمَمِ
[How often has his hand granted freedom (cure) from disease by (his) touch.
And set free the insane from the chains (fetters) of insanity. ]
16.وَأَحْيَتِ السَّنَةَ الشَّهْبَآءَ دَعْوَتُهُ
حَتّىٰ حَكَتْ غُرَّةً في الأَعْصُرِ الدُّهُمِ
[He revived the starving year (of famine) through his dua.
Until it resembled a white spot on black times. ]
17.بِعَارِضٍ جَادَ أَوْخِلْتَ الْبِطَاحَ بِهَا
سَيْبًا مِّنَ الْيَمِّ أَوْ سَيْلاً مِّنَ الْعَرِمِ
[By means of a cloud which rained so abundantly, you would think large rivers
Gushing forth from the sea or like the torrential flood of Arim.]
Chapter Six
Concerning the Glory of the Quraan
(Rasuluallah Sallallahu Alayhi Wassallam)
[ فِي ذِكْرِ شَرْفِ الْقُرْأَن ]
In this chapters Allamah Busairi (R.A.)describes the miracle of the Holy Qur’an. Every miracle of all the other prophets was only temporary and was only witnessed by those who were present at that time. The Holy Qur’an is that ever lasting miracle which is witnessed by all people for all time to come. Allamah Busairi encourages people to recite the Holy Qur’an and act upon its commands.
1.دَعْنِي وَوَصْفِيَ آيَاتٍ لَّهُ ظَهَرَتْ
ظُهُورَ نَارِ الْقِرٰى لَيْلاً عَلَى عَلَمِ
[Allow me to describe the miracles of him (Rasuluallah Sallallahu Alayhi Wassallam) exposed (performed).
Like the lighting of fires on the hillside at night for guests. ]
2.فَالدُّرُّ يَزْدَادُ حُسْنًا وَّهْوَ مُنْتَظِمٌ
وَّلَيْسَ يَنْقُصُ قَدْرًا وَهْوَ غَيْرُ مُنْتَظِمِ
[The beauty of a pearl is further enhanced in a necklace.
But its value does not diminish )in the least when not strung on a necklace). ]
3. فَمَا تَطَاوَلُ آمَالُ الْمَدِيحِ إِلىٰ
مَا فِيهِ مِنْ كَرَمِ الأَخْلاَقِ وَالشِّيَمِ
[So why should the ambitions of those who praise not increase towards
That which (him (Rasuluallah Sallallahu Alayhi Wassallam) ha of noble character and good habits. ]
4.آيَاتُ حَقٍّ مِّنَ الرَّحْمَنِ مُحْدَثَةٌ
قَدِيمَةٌ صِفَةُ الْمَوْصُوفِ بِالْقِدَمِ
[Verses of truth from the Most Merciful (Allah Ta’aala) newly heard.
(As well as being) eternal which is quality (of Allah) Who is described with eternity. ]
5.لَمْ تَقْتَرِنْ بِزَمَانٍ وَّهِيَ تُخْبِرُنَا
عَنِ الْمَعَادِ وَعَنْ عَادٍ وَّعَنْ إِرَمِ
[It is not connected with any period of time, while it informs us.
About the hereafter as well as of Ad and Iram. ]
6.دَامَتْ لَدَيْنَا فَفَاقَتْ كُلَّ مُعْجِزَةٍ
مِّنَ النَّبِيِّينَ إِذْ جَاءَتْ وَلَمْ تَدُمِ
[Which remains with us forever, therefore it is superior to every miracle.
Of the other Nabi’s (for) when (their miracles) came but did not remain.]
7.مُحْكَمَاتٌ فَمَا تَبْقِينَ مِنْ شُبَهٍ
لِّذِي شِقَاقٍ وَّلاَ يَبْغِينَ مِنْ حَكَمِ
[Absolutely clear (as evidence) so it did not leave (room for any ) doubts.
By the enemies nor so they require any judge.]
8.مَا حُورِبَتْ قَطُّ إِلاَّ عَادَ مِنْ حَرَبٍ
أَعْدَى الأَعَادِي إِلَيْهَا مُلْقِيَ السَّلَمِ
[No one opposed it ever except for the vehement enemy.
(Due to) the enmity of the enemy towards it,(but that he) refrained from it seeking a truce. ]
9.رَدَّتْ بَلاَغَتُهَا دَعْوٰى مُعَارِضِهَا
رَدَّ الْغَيُورِ يَدَ الْجَانِي عَنِ الْحَرَمِ
[Its eloquence refuted the accusations of its objectors.
Just as a respectable man keeps off the hand of a transgressor from his harem. ]
10.لَهَا مَعَانٍ كَمَوْجِ الْبَحْرِ في مَدَدٍ
وَّفَوْقَ جَوْهَرِهِ في الْحُسْنِ وَالْقِيَمِ
[Its meaning is like the waves of the ocean in helping (one another)
And the (Qur’an) transcends the jewels of the sea in beauty and value. ]
11.فَمَا تَعُدُّ وَلاَ تُحْصٰى عَجَائِبُهَا
وَلاَ تُسَامُ عَلَى الإِكْثَارِ بِالسَّأَمِ
[Its wonders cannot be counted nor comprehended.
Nor would you (be) satiated by its constant repetition (recitation). ]
12.قَرَّتْ بِهَا عَيْنُ قَارِيهَا فَقُلْتُ لَهُ
لَقَدْ ظَفِرْتَ بِحَبْلِ اللهِ فِاعْتَصِمِ
[It cools the eye of its reciter, so I said to him
You have succeeded with the hope of Allah, therefore hold steadfast onto it. ]
13.إِنْ تَتْلُهَا خِيفَةً مِّنْ حَرِّ نَارِ لَظَىٰ
أَطْفَأْتَ حَرَّ لَظَىٰ مِن وِّرْدِهِا الشَّبِمِ
[If you recite it due to fear of the heat of blazing fire.
Then you have doused the blazing fire with its cool water. ]
14.كَأَنَّهَا الْحَوْضُ تَبْيَضُّ الْوُجُوهُ بِهِ
مِنَ الْعُصَاةِ وَقَدْ جَآءُوهُ كَالْحُمَمِ
[It is the Houze-e-Kauthar with which faces are illuminated.
Of the sinners even though they came to it (with faces) black as coal. ]
15.وَكَالصِّرَاطِ وَكَالْمِيزَانِ مَعْدِلَةً
فَالْقِسْطُ مِنْ غَيْرِهَا في النَّاسِ لَمْ يَقُمِ
[It is like the straight bridge like the scales in equilibrium.
Justice, without which, amongst man cannot be established. ]
16.لاَ تَعْجَبَنْ لِحَسُودٍ رَّاحَ يُنْكِرُهَا
تَجَاهُلاً وَّهْوَ عَيْنُ الْحَاذِقِ الْفَهِمِ
[Do not be astonished if the jealous person rejects it.
(Feigning ) ignorance while they are shrewd. ]
17.قَدْ تُنْكِرُ الْعَيْنُ ضَوْءَ الشَّمْسِ مِن رَّمَدٍ
وَّيُنْكِرُ الْفَمُ طَعْمَ الْمَآءِ مِنْ سَقَمِ
[Verily the eye rejects the ray of the sun due to dust.
The mouth rejects the (sweet) taste of water due to sickness.]
Chapter Seven
Concerning the Mi’raaj of him
(Rasuluallah Sallallahu Alayhi Wassallam)
[ فِي ذِكْرِ مِعْرَاجِ النَّبِيِّ صلى الله عليه وسلّم ]
Allamah Busairi (R.A.) writes this poem in chronological sequence concerning the life and mission of Rasuluallah Sallallahu Alayhi Wassallam. After praising Rasuluallah Sallallahu Alayhi Wassallam and mentioning his birth he discusses the invitation of Rasuluallah Sallallahu Alayhi Wassallam toward Allah Ta’aala. With the first wahi the prophethood of Rasuluallah Sallallahu Alayhi Wasallam is proclaimed. In this chapter Allamah Busairi speaks of the miraculous journey (Mi’raj) of Rasuluallah Sallallahu Alayhi Wassallam to the seventh heaven. On this journey Rasuluallah Sallallahu Alayhi Wassallam passed the Sidratual-Muntahaa and was taken to such close proximity to Allah Ta’aala, where no other creation had ever gone or will ever go again. Allaman Busairi shows that Rasuluallah Sallallahu Alayhi Wassallam superseded every other creation in rank.. From this one can gauge his (Sallallahu Alayhi Wassallam’s) exalted status.
1. يَا خَيْرَ مَن يَّمَّمَ الْعَافُونَ سَاحَتَهُ
سَعْيًا وَّفَوْقَ مُتُونِ الأَيْنُقِ الرُّسُمِ
[You the best of those to whose court seekers of bounties resort.
Running the (mounted) on the backs of fast camels. ]
2.وَمَنْ هُوَ الآيَةُ الْكُبْرٰى لِمُعْتَبِرٍ
وُمَنْ هُوَ النِّعْمَةُ الْعُظْمٰى لِمُغْتَنِمِ
[And O you is the greatest sign for he who takes a lesson.
And O you who is the greatest bounty for a person who avails himself of it. ]
3.سَرَيْتَ مِنْ حَرَمٍ لَّيْلاً إِلَى حَرَمٍ
كَمَا سَرٰى الْبَدْرُ في دَاجٍ مِّنَ الظُّلَمِ
[You travelled by night from one sacred place to another.
As the full moon travels trough intense darkness. ]
4.وَبِتَّ تَرْقىٰ إِلَى أَن نِّلْتَ مَنْزِلَةً
مِّنْ قَابَ قَوْسَيْنِ لَمْ تُدْرَكْ وَلَمْ تُرَمِ
[And you continued ascending until you attained a position.
At the distance of two cubits length, as has never been attained nor sought. ]
5.وَقَدَّمَتْكَ جَمِيعُ الأَنْبِيَاءِ بِهَا
وَالرُّسُلِ تَقْدِيمَ مَخْدُومٍ عَلَى خَدَمِ
[And you preferred due to your position by all the Ambiyaa.
And Rasuls just as a servant gives preference to his master. ]
6.وَأَنْتَ تَخْتَرِقُ السَّبْعَ الطِّبَاقَ بِهِمْ
في مَوْكَبٍ كُنْتَ فِيهِ صَاحِبَ الْعَلَمِ
[You passed the seven heavens with them.
In a procession in which you were the standard bearer. ]
7.حَتَّى إِذَا لَمْ تَدَعْ شَأْوًا لِّمُسْتَبِقٍ
مِّنَ الدُّنُوِّ وَلاَ مَرْقىٰ لِمُسْتَنِمِ
[Until you left no gaol (for) any competitor to strive for.
In closeness, nor any (room for ascent for any one to advance. ]
8.خَفَضْتَ كُلَّ مَقَامٍ بِالإِضَافَةِ إِذْ
نُودِيتَ بِالرَّفْعِ مِثْلَ الْمُفْرَدِ الْعَلَمِ
[You made inferior every position by (your) advance, when.
You were invited to his majestic and unique position. ]
9.كَيْمَا تَفُوزَ بِوَصْلٍ أَيِّ مُسْتَتِرٍ
عَنَ الْعُيُونْ وَسَرٍّ أَيِّ مُكْتَتِمِ
[So that you may be successful in a reaching the most concealed.
From all eyes, and secrets well concealed. ]
10.فَحُزْتَ كُلَّ فِخَارٍ غَيْرَ مُشْتَرَكٍ
وَّجُزْتَ كُلَّ مَقَامٍ غَيْرَ مُزْدَحَمِ
[So you acquired every (status) worthy of pride unrivalled.
And you surpassed every position which none other passed. ]
11.وَجَلَّ مِقْدَارُ مَا وُلِّيتَ مِن رُّتَبٍ
وَّعَزَّ إِدْرَاكُ مَا أُولِيتَ مِن نِّعَمِ
[And extremely excellent are the ranks that were granted to you.
And uncomprehensible are those bounties which conferred upon you. ]
12.بُشْرٰى لَنَا مَعْشَرَ الإِسْلاَمِ إِنَّ لَنَا
مِنَ الْعِنَايَةِ رُكْنًا غَيْرَ مُنْهَدِمِ
[Glad tiding be to us o people of Islam. We have.
By the Grace of Allah a pillar which is indestructible. ]
13.لَمَّا دَعَى اللهُ دَاعِينَا لِطَاعَتِهِ
بِأَكْرَمِ الرُّسُلِ كُنَّا أَكْرَمَ الأُمَمِ
[When Allah called, the one who invited us (Rasuluallah Sallallahu Alayhi Wassallam) to His worship.
Because of the noblest of messengers , we are the noblest of ummats.]
Chapter Eight
Concerning the Jihad of Rasuluallah Sallallahu Alayhi Wassallam
[ فِي ذِكْرِ جِهَادِ النَّبِيِّ صلى الله عليه وسلّم ]
Up to the time of Mi’raj Rasuluallah Sallallahu Alayhi Wassallam and the Sahabah Radiyallahu Anhum were living in Makkah. In the thirteenth year of nubuwwat they were commanded by Allah T a’aala to make hijrat to Madinah. After establishing an Islamic state in Madinah Rasuluallah Sallallahu Alayhi Wassallam was given permission to make Jihad against the kuffar. By means of jihad and tabligh, Islam became the dominant religion. Allamah Busairi in this chapter discusses the jihad of Rasuluallah Sallallahu Alayhi Wassallam , as well as his unflinching faith and trust in Allah Ta’aala. He also discusses his unparalleled bravery, heroic feats and spirit of sacrifice for the Deen of Islam by both Rasuluallah Sallallahu Alayhi Wassallam as well as the Sahabah Radiyallahu Anhum.
1.رَاعَتْ قُلُوبَ الْعِدٰى أَنْبَآءُ بِعْثَتِهِ
كَنَبْأَةٍ أَجْفَلَتْ غُفْلاً مِّنَ الْغَنَمِ
[The hearts of his enemies were struck with terror at the news of his advent.
Just as a heedless goat that has strayed the heard becomes scared to a sudden alarm. ]
2.مَا زَالَ يَلْقَاهُمُ في كُلِّ مُعْتَرَكٍ
حَتَّى حَكُوا بِالْقَنَا لَحْمًا عَلَى وَضَمِ
[He never ceased to encounter them at every battle.
Until, by the effects of lances they were like meat on a chopping block. ]
3.وَدُّوا الْفِرَارَ فَكَادُوا يَغْبِطُونَ بِهِ
أَشْلاَءَ شَالَتْ مَعَ الْعِقْبَانِ وَالرُّخَمِ
[They loved fleeing that they would envy.
The corpses which were carried away by vultures and eagles. ]
4.تَمْضِي اللَّيَالِي وَلاَ يَدْرُونَ عِدَّتَهَا
مَا لَمْ تَكُنْ مِّن لَّيَالِي الأَشَهُرِ الْحُرُمِ
[Nights would pass without them knowing number.
As long as it was not nights of the sacred months (Ashur-e-Horum).]
5.كَأَنَّمَا الدِّينُ ضَيْفٌ حَلَّ سَاحَتَهُمْ
بِكُلِّ قَرْمٍ إِلَى لَحْمِ الْعَدَا قَرِمِ
[It is as though the religion of Islam was a guest that visited their house.
With every brave warrior, greedy for the flesh of the enemy. ]
6.يَجُرُّ بَحْرَ خَمِيسٍ فَوْقَ سَابِحَةٍ
تَرْمِي بِمَوْجٍ مِّنَ الأَبْطَالِ مُلْتَطِمِ
[He used to lead an ocean of an army on galloping horses.
They would strike ( the enemy) with a massive wave of brave warriors.]
7.مِنْ كُلِّ مُنْتَدِبٍ للهِ مُحْتَسِبٍ
يَّسْطُوا بِمُسْتَأْصِلٍ لِّلْكُفْرِ مُصْطَلِمِ
[Of every volunteer, having hope of reward from Allah.
Fighting to exterminate the roots of kufr and to destroy it. ]
8.حَتَّى غَدَتْ مِلَّةُ الإِسْلاَمِ وَهِيَ بِهِمْ
مِّنْ بَعْدِ غُرْبَتِهَا مَوْصُولَةَ الرَّحِمِ
[Until the religion of Islam became of them.
Reunited after her estrangement, with her family. ]
9.مَكْفُولَةً أَبَدًا مِّنْهُمْ بِخَيْرِ أَبٍ
وَّخَيْرِ بَعْلٍ فَلَمْ تَيْتَمْ وَلَمْ تَئِمِ
[Always taken care of by an affectionate father
And a loving husband, so she did not suffer from orphanhood nor widowhood.]
10.هُمُ الْجِبَالُ فَسَلْ عَنْهُمْ مَّصَادِمَهُمْ
مَّاذَا رَأَى مِنْهُمْ في كُلِّ مُصْطَدِمِ
[They were mountains, so ask about them from him who fought them.
What was his experience with them in each contest (battle). ]
11.فَسَلْ حُنَيْنًا وَّسَلْ بَدْرًا وَّسَلْ أُحُدًا
فُصُولَ حَتْفٍ لَّهُمْ أَدْهٰى مِنَ الْوَخَمِ
[Ask (them about the condition of ) Hunain, Badr, Uhad.
The verdict death for them was more severe than an epidemic. ]
12.الْمُصْدِرِي الْبِيضِ حُمْرًا بَعْدَمَا وَرَدَتْ
مِنَ الْعِدٰى كُلَّ مُسْوَدٍّ مِّنَ اللِّمَمِ
[(They made their) white (shinning) swords red (with blood) after they were plunged.
Into every black lock of (hair) of their enemies. ]
13.وَالْكَاتِبِينَ بِسُمْرِ الْخَطِّ مَا تَرَكَتْ
أَقْلاَمُهُمْ حَرْفَ جِسْمٍ غَيْرَ مُنْعَجِمِ
[And they write (with arrows) in calligraphic writing (on those of the bodies), which was left out.
By their pens (lances). Like undotted letters, ]
14.شَاكِي السِّلاَحِ لَهُمْ سِيمَا تَمَيُّزِهِمْ
وَالْوَرْدُ يَمْتَازُ بِالسِّيمَا مِنَ السَّلَمِ
[Completely clad with weapons they had characteristic marks to distinguish them.
Like arose is distinguished by (characteristic) marks from a thorn tree. ]
15.تُهْدِي إِلَيْكَ رِيَاحُ النَّصْرِ نَشْرَهُمْ
فَتَحْسِبُ الزَّهْرَ في الأَكْمَامِ كُلَّ كَمِ
[The winds of help (from Allah) would guide you to their fragrance.
So you would think every brave man to be a flower in the bud. ]
16.كَأَنَّهُمْ في ظُهُورِ الْخَيْلِ نَبْتُ رُبًا
مِّنْ شِدَّةِ الْحَزْمِ لاَ مِنْ شَدَّةِ الْحُزَمِ
[As though they were, when on horse back like the plants on hills.
On account of the strength and bravery, not because of the tightness of their saddles. ]
17.طَارَتْ قُلُوبُ الْعِدٰى مِنْ بَأْسِهِمْ فَرَقًا
فَمَا تُفَرِّقُ بَيْنَ الْبَهْمِ وَالْبُهُمِ
[The hearts of the enemies flew into terror (due to their) prowess.
So they could not make distinction between a lamb and a mighty warrior.]
18.وَمَنْ تَكَنْ بِرَسُولِ اللهِ نُصْرَتُهُ
إِنْ تَلْقَهُ الأُسْدُ في آجَامِهَا تَجِمِ
[And the person who has the help of Rasuluallah Sallallahu Alayhi Wassallam with him.
Even if a lion meets him in its den it begins to fear. ]
19.وَلَنْ تَرٰى مِن وَّلِيٍّ غَيْرَ مُنْتَصِرٍ
بِهِ وَلاَ مِنْ عَدُوٍّ غَيْرَ مُنْقَسِمِ
[And you would never see a friend not assisted.
By him, nor would you find any enemy, but in pieces. ]
20.أَحَلَّ أُمَّتَهُ في حِرْزِ مِلَّتِهِ
كَاللَّيْثِ حَلَّ مَعَ الأَشْبَالِ في أَجَمِ
[He lodged his ummat in the fort of his religion.
Like a lion which lodges with its cubs in a jungle. ]
21.كَمْ جَدَّلَتْ كَلِمَاتُ اللهِ مِنْ جَدَلٍ
فِيهِ وَكَمْ خَصَّمَ الْبُرْهَانُ مِنْ خَصَمِ
[How many queries did the words of Allah have with defiers.
Concerning him, and the clear evidence (of Allah), disputed many a plaintiff. ]
22.كَفَاكَ بِالْعِلْمِ في الأُمِّيِّ مُعْجِزَةً
في الْجَاهِلِيَّةِ وَالتَّأْدِيبِ في الْيُتُمِ
[It is sufficient for you as a miracle (to have so vast) knowledge in an unlettered person.
In the period of ignorance, and such noble etiquettes in an orphan.]
Chapter Nine
Concerning seeking forgiveness from Allah Ta’aala and Intercession by of Rasuluallah Sallallahu Alayhi Wassallam
[ فِي طَلَبِ مَغْفِرَةٍ مِنَ اللهِ تَعَالى و شَفَاعَةٍ مِن رَسُولِ اللهِ صلى الله عليه وسلّم ]
After discussing the life of Rasuluallah Sallallahu Alayhi Wassallam, his perfection and exalted status Allamah Busairi (R.A) in this chapter seeks forgiveness from Allah Ta’aala through the intercession and Waseela (agency) of Rasuluallah Sallallahu Alayhi Wassallam. Allamah Busairi (R.A) says that his life was wasted in sin and disobedience, he regrets his misdeeds and turns towards Allah Ta’aala seeking forgiveness and repentance. He uses this poem as a Waseela (agency) through Rasuluallah Sallallahu Alayhi Wassallam to gain acceptance in the court of Allah.
1.خَدَمْتُهُ بِمَدِيحٍ أَسْتَقِيلُ بِهِ
ذُنُوبَ عُمُرٍ مَّضٰى في الشَّعْرِ وَالْخِدَمِ
[I served him with praise, by means of which I ask to be pardoned.
The sins of a life passed in poetry and serving (other) ]
2.إِذْ قَلَّدَانِي مَا تُخْشٰى عَوَاقِبُهُ
كَأَنَّنِي بِهِمَا هَدْيٌ مِّنَ النَّعَمِ
[As these two have garlanded me with that consequences which I fear.
As though I am due to it (poetry and serving others) a sacrificial animal. ]
3.أَطَعْتُ غَيَّ الصَّبَا في الْحَالَتَيْنِ وَمَا
حَصَلْتُ إِلاَّ عَلَى الآثَامِ وَالنَّدَمِ
[I obeyed the misleading passions of youth in both conditions and I did not
I achieved but sin and remorse. ]
4.فَيَا خَسَارَةَ نَفْسِي في تِجَارَتِهَا
لَمْ تَشْتَرِ الدِّينَ بِالدُّنْيَا وَلَمْ تَسُمِ
[the great regret of my soul in its transaction.
It did not purchase Deen with the world, nor had I negotiated for it. ]
5.وَمَن يَّبِعْ آجِلاً مِّنْهُ بِعَاجِلِهِ
يَبِن لَّهُ الْغَبْنُ في بَيْعٍ وَّفي سَلَمِ
[The person who sells his future for his present.
His being defrauded in the sale and its negotiation. ]
6.إِنْ آتِ ذَنْبًا فَمَا عَهْدِي بِمُنْتَقِضٍ
مِّنَ النَّبِيِّ وَلاَ حَبْلِي بِمُنْصَرِمِ
[If I had committed any sin my covenant is not (likely to be) violated.
With my Nabi Rasuluallah Sallallahu Alayhi Wassallam and nor is my rope broken. ]
7.فَإِنَّ لِي ذِمَّةً مِّنْهُ بِتَسْمِيَتِي
مُحَمَّدًا وَّهْوَ أَوْفَى الْخَلْقِ بِالذِّمَمِ
[For verily I have a security from him due to my name.
(Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise.]
8.إِنْ لَّمْ يَكُنْ في مَعَادِي آخِذًا بِيَدِي
فَضْلاً وَّإِلاَّ فَقُلْ يَا زَلَّةَ الْقَدَمِ
[If at my resurrection, he should not take me by my hand
Out of kindness, then say O the slipping of my foot.]
9.حَاشَاهُ أَن يُّحْرَمَ الرَّاجِي مَكَارِمَهُ
أَوْ يَرْجِعَ الْجَارُ مِنْهُ غَيْرَ مُحْتَرَمِ
[I seek the sanctuary (in Allah) that he should deprive one who is hopeful of his graces.
Or that his neighbour (follower) returned from him dishonoured. ]
10.وَمُنْذُ أَلْزَمْتُ أَفْكَارِي مَدَائِحَهُ
وَجَدْتُّهُ لِخَلاَصِي خَيْرَ مُلْتَزِمِ
[And since I have devoted my thoughts to his praises.
I have found him to be best sanctuary for my salvation. ]
11.وَلَنْ يَّفُوتَ الْغِنٰى مِنْهُ يَدًا تَرِبَتْ
إِنَّ الْحَيَا يُنْبِتُ الأَزْهَارَ في الأَكَمِ
[His bounty will never escape from (my) hand which has been soiled.
For verily rain causes flowers to bloom on rocks]
12.وَلَمْ أُرِدْ زَهْرَةَ الدُّنْيَا الَّتِي اقْتَطَفَتْ
يَدَا زُهَيْرٍ بِمَا أَثْنٰى عَلَى هَرَمِ
[And I did seek the flowers (wealth) of the world which were plucked.
By the hands of Zuhair through his praises of Haram. ]
Chapter Ten
Concerning the seeking of salvation and the requisition of necessities
[ فِي ذِكْرِ الْمُنَاجَاتِ وَعَرْضِ الْحَاجَاتِ ]
After repenting Allamah Busairi (R.A) now takes refuge in his for Rasuluallah Sallallahu Alayhi Wassallam as a means for his salvation. Due to his sins, he is deserving of Allah’s punishment but wishes and hopes that through the intercession and assistance of Rasuluallah Sallallahu Alayhi Wassallam he will receive salvation. His only hope is to love Rasuluallah Sallallahu Alayhi Wassallam and gain his intercession. Allamah Busairi (R.A) ends this poem by conveying Durood and Salaams upon Rasuluallah Sallallahu Alayhi Wassallam, his family, Khualafa-e-Rashideen and his Sahabah Radiyallahu Anhum. He also concludes with a Du’ah to Allah Ta’aala to forgive him, the reciter and all the people who are a means of propagating this poem. May Allah accept this effort and include us all amongst his pious servants, Ameen.
1.يَا أَكْرَمَ الْخَلْقِ مَالِي مَنْ أَلُوذُ بِهِ
سِوَاكَ عِنْدَ حُلُولِ الْحَادِثَ الْعَمَمِ
[Most generous of mankind, I have no one to take refuge in
Except you at occurrence of widespread calamity. ]
2.وَلَنْ يَّضِيقَ رَسُولَ اللهِ جَاهُكَ بِي
إِذَا الْكَرِيمُ تَحَلَّى بِاِسْمٍ مُّنْتَقَمِ
[And O messenger of Allah, your exalted status will not diminish, because of me (intercession on my behalf)
When most Bountiful (Allah Ta’alaa) will manifest (Himself) by the name of the punisher. ]
3.فَإِنَّ مِنْ جُودِكَ الدُّنْيَا وَضَرَّتَهَا
وَمِنْ عُلُومِكَ عِلْمُ اللَّوْحِ وَالْقَلَمِ
[For verily amongst your bounties is this world, and the hereafter.
And part of your knowledge is knowledge of the Preserved Tablet (Lowh), and the Pen. ]
4.يَا نَفْسُ لاَ تَقْنَطِي مِنْ زَلَّةٍ عَظُمَتْ
إِنَّ الْكَبَائِرَ في الْغُفْرَانِ كَاللَّمَمِ
[my soul do not become despondent due to your grievous sins.
Verily major sins when pardoned are minor. ]
5.لَعَلَّ رَحْمَةَ رَبِّي حِينَ يَقْسِمُهَا
تَأْتِي عَلَى حَسَبِ الْعِصْيَانِ في الْقِسَمِ
[Perhaps the mercy of my Lord when distributed.,
Would be distributed in proportion to the sins.]
6.يَا رَبِّ وَاجْعَلْ رَجَائِي غَيْرَ مُنْعَكِسٍ
لَّدَيْكَ وَاجْعَلْ حِسَابِي غَيْرَ مُنْخَرِمِ
[my Lord (Sustainer)! Make my hopes, not unfulfilled.
By you, and make my reckoning (of deeds) not destructive. ]
7.وَأَلْطُفْ بِعَبْدِكَ في الدَّارَيْنِ إِنَّ لَهُ
صَبْرًا مَّتىٰ تَدْعُهُ الأَهْوَالُ يَنْهَزِمِ
[Be kind to Your Servant in both the worlds, for verily his
Patience, when called upon by hardships (calamities), runs away. ]
8. وَائْذَنْ لِّسُحْبِ صَلاَةٍ مِّنْكَ دَائِمَةً
عَلَى النَّبِيِّ بِمُنْهَلٍّ وَّمُنْسَجِمِ
[So order clouds of blessings (salutations) from you perpetually.
Upon Nabi Sallallahu Alayhi Wasallam abundantly and gently ]
9.مَا رَنَّحَتْ عَذَبَاتِ الْبَانِ رِيحُ صَبَا
وَأَطْرَبَ الْعِيسَ حَادِي الْعِيسِ بِالنَّغَمِ
[And upon his family his Sahabah, then upon those who follow them.
The people of piety, knowledge, clemency and generosity. ]
10.ثُمَّ الرِّضَا عَنْ أَبِي بَكَرٍ وَّعَنْ عُمَرَ
وَعَنْ عَلِيٍّ وَّعَنْ عُثْمَانَ ذِي الْكَرَمِ
[(Then) be pleased with Abu-bakr and Omar (Radiyallahu Anhuma).
And Ali and Uthman (Radiyallahu Anhuma), the people of nobility. ]
11.وَالآلِ وَالصَّحْبِ ثُمَّ التَّابِعِينَ فَهُمْ
أَهْلَ التُّقٰى وَالنُّقٰى وَالْحِلْمِ وَالْكَرَمِ
[As long as the easterly breeze makes the branches of cypress rustle.
And (as long as) the camel riders make their camels march with the enchanting songs. ]
12.يَا رَبِّ بِالْمُصْطَفىٰ بَلِّغْ مَقَاصِدُنَا
وَاغْفِرْ لَّنَا مَا مَضٰى يَا وَاسِعَ الْكَرَمِ
[Forgive its writer and its reader
I ask of you all goodness O You the Most Generous and Most Munificent.]