Qasida al-Burdah

The Poem of the Cloak

Anthology of Arabic and Urdu Poems

Collected by
Syed Mohiuddin Qadri
Qasida al-Burdah
An Analogy of Arabic and Urdu Poems
www.qasidaburdah.com
First Edition 2008
Second Edition 2013
Third Edition 2017

Copyright © 2017 Syed Mohiuddin Qadri

This work is licensed under the Creative Commons Attribution-Share Alike 2.5 India License.
(see http://creativecommons.org/licenses/by-nc-sa/2.5/in/ for more information or send a letter to Creative
Commons, 171 Second Street, Suite 300, San Francisco, California, 94105, USA.)

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 ٰ َ َّ َّ َ ُ َ َ ْ َ َ َ ِّ َ ٰ َ ِّ َ َّ ُ ّٰ َ
‫د وعلى‬ ٍ ‫م‬ ‫ح‬ ‫م‬ ‫ا‬‫ن‬ ‫َل‬ ‫و‬ ‫م‬ ‫و‬ ‫ا‬‫ن‬ ‫د‬
ِ ‫ـي‬ ‫س‬ ‫ى‬‫ل‬ ‫ع‬ ‫ل‬‫ص‬ ‫م‬ ‫ه‬ ‫لل‬ ‫ا‬
َ َ ََ َ َ ََ ََ ْ َ ْ َ َ
‫ِآله وصح ِبه افضل صلو ِاتك وعدد‬
ْ ِّ َ َ ْ َ َ َ ٰ ْ ُ ْ َ
‫معلوم ِتك وبارِك وسلم‬
Oh Allah! Shower your peace and blessings on our master and patron
Muhammad, and his family and his companions with the best of your
blessings, and in quantities infinite in your knowledge, your blessings and
your peace be upon him.

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 FOREWORD
We begin by praising Allah and sending choicest blessings and peace upon His last and beloved Messenger,
Muhammad ‫ﷺ‬. All praise be to Allah through whose Grace all righteousness is completed. May mercy and peace
be upon the most virtuous of all creation, the Holy Prophet Muhammed ‫ ﷺ‬and mercy also be upon his family, his
companions and followers until the day of reckoning.

The Holy Prophet Muhammed ‫ ﷺ‬has said in a Hadith:

“It is reported on the authority of Anas b. Malik that the Messenger of Allah said: None
of you is a believer till I am dearer to him than his child, his father and the whole of
mankind.” (Saheeh Muslim, Chapter 11, Book 1, Number 0071)
Love for the Holy Prophet Muhammed ‫ ﷺ‬is the perfection of our lmaan (Religion). This love can only be achieved
if we know and understand of the perfections and exalted status of the Holy Prophet Muhammed ‫ ﷺ‬in the sight
of Allah ‫ﷻ‬. This translation and commentary of the Qasida al-Burdah, highlights the lofty status and perfections
of Holy Prophet Muhammed ‫ﷺ‬.

A word of advice to the honored reader. We are admittedly aware of our shortcomings and humbly beg that you
overlook all errors, which are certainly unintentional. Please do inform us on our email,
author@qasidaburdah.com, of any mistakes so that we correct it in the next edition.

May Allah ‫ ﷻ‬forgive our mistakes, 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. May Allah ‫ ﷻ‬make this a
means granting us true love for His Beloved Prophet ‫ ﷺ‬and his Sunnah (teachings), and bless with His divine love
and nearness.

Ameen.

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 PREFACE

The main objective of bringing this Anthology of Arabic and Urdu poems on Islam and its illustrious Preacher, the Holy
Prophet Muhammed ‫ﷺ‬, is to place them within the reach of such English-speaking people as take a keen interest in the faith
of Islam and its propagation, so as to enable them to see how Arabic poetry represents and depicts the character of the noble
Founder of Islam. With this end in view an English translation, simple and faithful to the original is given, with footnotes
explaining in full all allusions to historical facts and events in the life of the Holy Prophet ‫ﷺ‬, and all references to the Quran
and the Traditions. At the same time, the interests of such readers as read the poem with a view to study the Arabic language
for the sake of study has not been neglected, and in order to effect this end a literal version is given in the notes where the
idiom and the construction of the English language make it imperative to make departure from a close version.

After making all due allowances for the play of imagination, on which Poetry mainly depends for its excellence, and in which
the Eastern poets indulge very freely, it will be easy enough to see that the representations and the pictures in these poems
possess the rare feature of not exceeding the bounds of propriety and reason. While the Prophet ‫ ﷺ‬is represented as the best
and highest model of human perfection, short only of divinity, he is admitted to be, after all, but a man and a servant of
Allah ‫ﷻ‬. All representations are well borne out by historical facts and are sustainable by reason, at least from the point of
view of Islamic theology. Thus, in fact poetry here, unable to hold its own against the grandeur and sublimity of the subject,
gives way to reality and facts and dwindles into a simple narrative. The book contains one of the noblest poems in the Arabic
literature of the Post-Islamic time and one that gives a very faithful picture of the Prophet ‫ﷺ‬. It has; besides, the rare
advantage that its images, similes and sentiments are such as will not fail to command the appreciation of Western readers
of the present time.

The book also contains such poems as were composed and recited in the defense and the support of Islam, at its very outset,
by such persons as were well known for their high position, integrity of character, vast knowledge and sound judgment.
They go far to prove clearly that Islam was never based on violence, force or use of the sword, but was only a form of
religion founded on solid reason and pure morality, and quite in unison with the doctrines of Allah ‫ﷻ‬, previously preached
by Abraham, Moses and Jesus, and merely remodeled now according to the wants of the time. Thus, they give a strong
rebuff to those Orientalists who have so assiduously made futile attempts to diminish the merits of the faith of Islam by
their misleading representations.

I must here admit my conscious incapacity for so high and undertaking, to which due justice can be done only by higher
abilities. However, I have an ample excuse in the fact that the cause of Islam has equal claims to the best services of all
whether small or great, in proportion to their abilities. It only remains for me now to appeal to the liberal judgment of my
readers who, bearing in mind the difficulties that are likely to beset the course of one in my present position, will, I hope,
never grudge me the favor of overlooking any shortcomings in the work. I will, at the same time, be thankful to those who
will take the trouble of pointing out any faults they may find in the translation and the notes.

My heartiest thanks are due to the people who have directly or indirectly helped so much the publication of the work. I owe
much to my father, Syed Jamalullah Qadri, President of Urdu Academy at Jeddah, Saudi Arabia, for his having first suggested
and inspired the idea; and for his having revised the Arabic portion of the work.

SYED MOHIUDDIN QADRI

author@qasidaburdah.com

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 INTRODUCTION

A SHORT BIOGRAPHICAL SKETCH OF THE POET

The great poet, Sufi Shaykh Imam Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree Rahmatullahi 'Alaih was born in 608 A.H
or 1212 C.E. in Misr (Egypt). He was well known by his surname Busiri from Bushire, to which one of his parents belonged. The other
is being from Dalas in Egypt. He also got a compound surname of Dalasaree. He studied in Cairo, where he specialized in hadith and
Arabic literature, two disciplines that helped to make him the foremost exponent of Muslim religious poetry. He was a disciple of Imam
Abu'l 'Abbas al-Mursi Rahmatullahi 'Alaih who was a Khalifa of Imam Abu'l Hasan ash-Shazili Rahmatullahi 'Alaih. Much of his
professional life was spent in the three holy cities, where he became a famous teacher of the Qur'an. After his return to Egypt, where he
managed a Qur'anic school, he passed on to his Lord. The exact year of his death is not known, but 695 A.H. or 1296 C.E. is the most
commonly given date. He cultivated the art of penmanship with great pains, and followed it as his profession, earning great distinction
as an excellent calligraphist. He also took a good deal of interest in the study of oriental languages and usages.

His fame, however, depends not so much on his proficiency in calligraphy as on the several eulogistic poems, which he wrote about the
Prophet Mohammad, (Peace of God be on him) of which three are well known. Almost all of Busiri's written work takes the form of
poetry, including a long and extraordinary poetic commentary on Christianity and Judaism, based on his study of the Bible. He also wrote
a Diwan, an anthology of poems on a wide range of subjects. The poem known as Hamziah, a very long, sonorous and beautiful poetic
production, which redounds much to the credit of its writer. His best-known work, however, is the Burdah (Poem of the Mantle), which
rapidly became the most popular religious poem in the Islamic world, a position which it retains to this day.

Poets raised in the Islamic world beginning with Hassan ibn Thabit and Ka’b ibn Zuhair put forth the most mature works of their genius
and art in eulogies and odes written for Prophet Muhammad (pbuh). However, some of these are considered more fortunate than others
due not so much to the artistic value of their work, but to the fame they gained. One of those heading this caravan is Imam Sharfuddin
Abi Abdullah Mohammed bin Sa'eed al-Misree who lived in Egypt in the 13th century. Born on Shawwal 1, 608/ March, 1212, in Behsim
tied to the city of Behnesa in Upper Egypt, Muhammad al-Busiri was a Berber from a family known as ibn Habnun from the Hammad
Fortress in Morocco. He is called Busiri from his father’s side and Delasi from his mother’s side. It is seen that the poet sometimes
combined the two words and used Delasiri. His childhood passed in Delas where his family settled. Later, going to Cairo, he studied
language and literature in addition to Islamic sciences. It is understood that he was more preoccupied with hadith (sayings of the Prophet)
and sirah (the life story of the Prophet) and that, in view of the rebuttals he made against Judaism and Christianity; he had broad
knowledge of the Old and New Testaments. After working some time as a scribe in the treasury in the city of Bilbis, he returned to Cairo
and participated in educational and teaching activities in the Quranic private teaching institution. Later on, while working as a scribe in
the cities of al-Mahalla and Seha, he became very uncomfortable with the corruption made by his fellow-workers who were Christian
civil servants, and he expressed this in his poetry.

Short and weak, Busiri’s main complaints were his wife’s ill temper, his large number of children and difficulty making a living. Affiliating
with Abul-Hasan es-Shazeli, the founder of the Shazeli dervish order, the poet mentions the sheikh’s virtues and merits with praise in an
elegy of 142 couplets ending with “branch” addressed to Abul-Abbas al-Mursi, who replaced Sheikh Shazeli after his death. It can be
understood that the famous Sufi Saint, Ibn Ataullah of Alexandria and Busiri were Sheikh Shazeli’s two most prominent disciples.
However, while Ibn Ataullah used the theme of divine love, Busiri celebrated more love for the Prophet.

Busiri became paralyzed towards the end of his life, but it is related that he recovered by means of a eulogy he wrote for Prophet
Muhammad and died in his eighties (696/1296-97) at Alexandria after a long life. Almost all the works of Busiri were written in verse
and are odes written about the Prophet. They are extremely sound and lyrical in regard to poetical structure and style. For this reason,
his odes and eulogies have been shown great interest over the centuries in every region of Islamic geography and are among poems read
most at religious gatherings. Consisting of twelve eulogies which were dispersed in classical sources, his poetry was gathered together
and published under the name of Diwan al-Busiri (pub. Muhammad Sayyid Kaylani, Cairo, 1374/1955). His most famous work world-
wide in the field of Islamic literature is the160 or 165 verse poem known as the Poem of the Mantle (Qasida al-Burdah). An enthusiastic
lover of the Prophet, Busiri called the ode that made him famous “al-Kawâkib al-durrîya fî madh khayr al-barîya”. It being called the “Ode
of the Mantle” stems from the dream he saw.

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 THE OCCASION

The Occasion that led to the writing of this poem was an event in the life of the poet, which he describes as follows: The
poet, according to his own account, happened to be affected seriously with paralysis, which deprived one-half of his body
of its vital powers and motions. He then thought of offering another tribute of devotion to the Prophet and wrote the
present poem. Invoking the help of the Prophet and his intercession, he fervently prayed to God the Almighty, with tears
repentance and sincerity of purpose, to grant him a speedy relief from the disease. He continued reciting the poem with
ardent zeal repeatedly until he fell asleep. In his dream, he saw Prophet Muhammad asked Busiri to read the ode the poet
wrote for him. When he said, “O, Messenger! I wrote many eulogies for you; which one do you want,” the Prophet indicated
this one by reciting the first verse. While Busiri recited the ode, the Prophet listened with pleasure, swaying from side to
side. Again it is related that in order to reward Busiri, the Prophet took off his mantle and covered the sick poet who was
lying down. Another narration states that the Prophet rubbed his hands over the paralyzed part of Busiri’s body. The poet
woke up excitedly. While pleasurably trying to gather the dream together, he realized that his paralysis had vanished, and he
was astounded with happiness. The cause of its compilation was described by the author himself, as follows:

“I was suddenly paralyzed down one side of my body by a stroke. I decided to compose this ode, the Burdah. I hoped that it would be a
means unto Allah, by which He would cure me. So I recited it again and again, weeping, praying, and petitioning God. I fell asleep, and in a
dream, I saw the Blessed Prophet (PBUH). He moved his noble hand across my face, and placed his cloak upon me. When I awoke, I found that
I had recovered my health.”

At this time dawn and the time of the Fajr (Morning Prayer) was approaching. When Busiri took ablution and started towards
the masjid, he saw a dervish. The dervish wanted Busiri to give him the ode he recited in the presence of the Prophet ‫ ﷺ‬the
night before. Reciting the first line exactly, the dervish said that he saw it in a dream recited before the Prophet ‫ﷺ‬, who
continued moving to and fro, as a mark of his approbation, and then invested the reciter with a ‘Mantle’. The poet gave the
dervish the poem, and the report of this incident spread out till it reached Bahauddin the Vazeer (minister) of King Tahir.
He sent for the poet and, on obtaining the poem, took an oath to have it recited to him with bare head and naked feet. He
and his people since then took great delight in its frequent recital.

It is said that Sa'duddin Fariqee, the seal-keeper of the minister, afterwards suffered severely from a serious opthalmia which
threatened him with a total loss of sight. In a dream he saw someone bidding him go to the Vazeer and ask him to place the
'sacred Mantle' on his eyes for an immediate cure. The Vazeer, on being informed of the matter, said that among the sacred
relics of the Prophet in his possession, he had no such thing as a ‘Mantle’. But then recollecting that it probably meant the
poem of Busiri, he took it and placed it on the eyes of Sa'duddin. Through its barakaat Allah ‫ ﷻ‬granted him complete cure
and restored his eyesight. Hence the ode came to be called Qasida al-Burda and received veneration among all Muslims as a
qasida especially approved by the beloved Prophet ‫ﷺ‬. Its verses are often learned by heart and inscribed on the walls of
public buildings. It is congregationally recited in the Majaalis (spiritual gatherings) of the Zaakireen (those who remember
Allah ‫ )ﷻ‬all over the world. It cures diseases as well as purifies hearts if recited with love and devotion. Such are the
circumstances related to have given birth to the poem, and to have given it the name of “The Ode of the Mantle” or “Qasida
al-Burdah”.

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 THE ODE OF THE MANTLE

In the anthology of Arabic poems, the Qasida Burdah has had a great impact upon the history of the qasida genre as a whole.
No other Arabic poem has been more frequently recited, translated, imitated or commented upon in so many languages of
the Islamic world. The Qasida Burdah, al-Busiri's most famous poem in praise of the Prophet, is about 160 to 165 lines long.
Its appellation “al-Burdah”, meaning a mantle of woollen cloth in Arabic, refers to another highly esteemed poem in praise
of Muhammad ‫ ﷺ‬which is known after its opening words as Banat Su´ad and was composed by Ka`b b. Zuhayr. After the
recitation Ka`b received, as a reward for his poem, the Prophet's mantle. When al-Busiri, some 650 years later, suffered a
stroke and remained semi-paralysed, the Prophet appeared to him in dream guise, touched him with his hand and threw his
mantle over his shoulders. Hazrat Busiri was instantly cured and set about to compose his poem called, in reference to this
miraculous healing, the “Ode of the Mantle”.
Taking its place among the most famous and widely read odes in the world, this work, just as it has been translated into all
languages of great cultures, has also been translated into local dialects in Africa, Southeast Asia and the Balkans. The poem
has been translated repeatedly into European languages since two centuries: into Latin (as Carmen Mysticum Borda Dictum,
1761), into English by J.W. Redhouse (Glasgow 1881), Faizlullah-Bhai (Bombay 1893), Arthur Jefferey (1962), Stefan Sperl
(1996) and, recently, Hamza Yusuf (2005), into French by de Sacy (1822), Rene Basset (1894) and Hamza Boubakeur
(1980), into Italian by Giuseppe Gabrieli (1901) and, finally, into German by Vincenz von Rosenzweig-Schwanau (1824),
C.A. Ralfs (1860) and Uwe Topper (1991). The actual title of the poem, however, is not Qasida al-Burdah, but “al-Kawâkib
al-durrîya fî madh khayr al-barîya” which, in Jan Knappert's translation, runs "The scintillating stars in praise of the Best of
Mankind".

The poem was soon to become extremely popular and we know of at least a hundred commentaries, recensions,
enlargements etc. Among its commentators, there are many famous scholars, poets and men of letters, e.g. Ibn Abî Hajala
al-Tilimsânî (d. 776 AH), Ibn Marzûq al-Tilimsânî (d. in Cairo 781 AH), Badr al-Dîn al-Zarkashî (d. in Cairo 794 AH), Jalâl
al-Dîn al-Mahallî (d. in Cairo 864 AH), al-Jalâl al-Suyûtî (d. in Cairo 911 AH), Shihâb al-Dîn al-Qastallânî (d. in Cairo 923
AH), Zakarîyâ´ al-Ansârî (d. in Cairo 926 AH), Ibn Hajar al-Haytamî (d. in Mecca 974 AH), `Abd al-Qâdir b. al-`Aydarûs
(d. in Ahmadâbâd 1038 AH) and Nûr al-Dîn al-Halabî (d. in Cairo 1044/1635). It has been translated into all the major
Islamic languages, ranging from Turkish and Persian to Urdu, Malay and Swahili; in many a palace of the Ottoman period
(e.g. in the Cairene Bayt al-Suhaymî), verses of the poem were inscribed on the walls. Today the Burdah is recitated in
various regions and countries, according to custom in different regions, during the Prophet´s birthday celebrations
(mawlid), on certain occasions in Ramadân, while washing the body of the dead, at circumcision, engagement and wedding
ceremonies, on holy days and nights and also as a weekly scripture. Many magical usages are connected to almost each of
its verses, as explained in detail by the 13th/19th century commentator Ibrâhîm al-Bâjûrî al-Azharî (d. 1277 AH). The final
prayer section is read for paralysis seven consecutive days and health is pleaded for from Allah ‫ﷻ‬.

This poem is one of the noblest poetical productions of the seventh century after Islam. It holds its own against any of the
best poems of the Abbaside times in florid diction, choice of words, and propriety of expression. perspicuity and charming
eloquence of language, natural development of the train of thoughts, the subtlety of its transitions, current and harmonious
flow of the meter, and absolute freedom from any kind of solecism. The poem abounds in a variety of images, similes and
metaphors, which far from being indistinct, remote or forced are very distinct clear, apposite and happy, and are such as add
greatly to the graphic description of the narrative and to a clear elucidation of the incidents alluded to, while monotony in
the meter and the language is greatly relieved by various verbal figures so much indulged in by the Post-Islamitic poets. The
figures of speech, both verbal and rhetorical, are such as command deep admiration because of their exquisiteness, elegance
and propriety of application.
The power of its artistry has been used in every period for keeping religious emotion vibrant and to keep alive love of
Prophet Muhammad.

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 AN ANALYSIS OF THE POEM

The Qasida al-Burdah is in 10 parts and has 165 verses all of which end in the Arabic letter Meem (‫)م‬, hence it is a
"Meemiyya". Beginning with an exquisite allusion to the subject matter (‫ )بواعد االثتهالن‬in accordance with the almost
established custom of introducing poems with Love Description (‫)النسهب‬, the poem gives a short description of the
woeful plight of a tender lover during his separation from his sweetheart (1-8). This kind of introduction being incongruous
to the sublime and grave subject of the poem, the poet, in trying to avoid this uncongruity, artfully gives it a better turn by
calling in the agency of the reproachers, who come to discover his secret love, betrayed by his tears and pale color (9-12).
Naturally availing himself of the opportunity to expostulate with the lover, he exhorts him to give up such light pursuits as
being inconsistent with his old age (13-16). While pointing out what the old age requires him to do instead, while showing
the manner in which it peremptorily bids him refrain from the indulgence of lust and passions (17-25), and while proposing
to himself to make the best amends for the time he wasted therein (26-28), he slyly glides into his subject (‫)براعه التخلص‬
(29), viz.; the panegyrics of the Prophet (God's Grace be with him).

Proceeding to mention how the Prophet abstained from worldly indulgences (30-33), how he called people to the worship
of one God (34-37), how he excelled all the noble prophets that preceded him in social, moral and mental Qualities (338-
40), how he was then as a reward, invested by God with the enviable rank of a favorite (41-42), the poet tells us how mankind,
at all times, being at a Loss to comprehend his true nature, notwithstanding his kindly taking every care not to try them with
anything, beyond their capacity, had to admit his claims to every greatness and excellence, short only of divinity, he being
but a human being after all (43-56); and how, while he stood so high among the prophets, and commanded the best respect
of the people, he was always extremely affable, polite, accessible and gentle to his people. (57-61)

The poet is here naturally led in a poetic strain to sing of the wonderful and supernatural incidents that occurred at the time
of the Prophet's birth and predicted his high mission (62-72). He then sings of the few out of many miracles showed by him
in support of the truth of his mission (73-94), the greatest of them being the glorious and the inimitable Quran (95-108)
and the Ascension of the Prophet to the heavens (109-I 15), ending with his being invested by God with honors and ranks
too high for any other prophet to attain (116-119).

Thus giving a short and lively description of the warlike deeds of the Prophet and of his noble disciples, who assisted him
with their military achievements in support of his high mission (120-138) the poet assures us how ready and prompt he is in
defending his own people against any calamities and in helping them in their distress (139-143).

At this stage the poet, reflecting on his past life and regretting the waste of his energies in serving and eulogizing worldly
people, which would rather compromise his interest in the good of the next world, makes amends by devoutly offering the
poem to the Prophet (144-149), and tenders his apology, feeling confident in the generosity of the Prophet and the promises
held forth by him to his people, which leave him no reason for despair even in spite of the enormity of his sins (150-152).
Then gently hinting at the object he asks for (‫( )براعه المطلب‬153-154), and not coveting the gain of any worldly good
(155), he invokes the promised intercession of the Prophet on his behalf on the Day of Judgement for the pardon of his sins
and crimes, and thus consoles his despairing sinful conscience (156-160).

After a short prayer for himself (161-162) he finishes the poem (‫ )براعه الختام‬very elegantly and appropriately, with
invoking the eternal blessings of God on the head of the Prophet, his followers and his posterity, in well-rounded lines (163-
165).

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 THE VIRTUES AND SPECIALITIES
The virtues of Qasida al-Burdah are innumerable. Some of its virtues (and specialties as appear in famous books) are
mentioned here:

1. For blessings in life (long 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 it, 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, it 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 person’s 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 ‫ﷻ‬.
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.

24. 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 (splendor) of the Holy Prophet ‫ﷺ‬.
vi. Wealth.
vii. Happiness and contentment.

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 25. Whoever wishes to know whether he will derive benefit or harm from a journey, 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
the Holy Prophet ‫ ﷺ‬whether it would be beneficial or harmful to travel.
26. Whoever wishes to know the condition of a traveler, should recite the Qasidah 3 times together with Durood
Shareef on a Thursday night.
27. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
28. 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.
29. For labor 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.
30. 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.
31. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
32. 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 “Qasida al-Burdah” is read, InSha’Allah that purpose will be fulfilled,
with the precondition that one’s earnings and food is Halaal. One also becomes constant in eating, sleeping, and talking
less. May Allah ‫ ﷻ‬through 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 the Holy Prophet ‫ ﷺ‬through the blessings of this Qasida.

Ameen.

}11{
 The Chamber of the Blessed Mantle houses the latticed silver canopy
under which the Blessed Mantle and the Holy Banner of Muhammad ‫ﷺ‬
are kept in their golden chests

}12{
The Burdah in the Topkapi Museum,
Istanbul
}13{
 ‫أل َف حاِتة إىل َحض َرت سيدنا وموالنا حُم َ َمد وعىل آلة وصحبه َو َسل َم‬
‫الل يَا فَر حد يَا َص َم حد‬ ‫َال احل َه احالَ‬ ‫الل‬ ‫َال احل َه احالَالل َال احل َه احالَ‬
‫ح‬ ‫ح‬ ‫ح‬
‫َوبح حت ا َش حكو احىل َموال َئى َما ا َ حج حد‬ ‫ل َ حبس حت ثَوبا ال َر َجا َوالنَا حس قَد َرقَ حدوا‬

‫ْي احذ حهم لَنا َسن َ حد‬

‫َوبحاْل َ َسن َواْل ح َس ح‬ ‫الض حجيعَ ح‬
‫ْي َوالعَ َم ح‬
‫ْي حقد َو حتنَا‬ ‫َوبح َ‬

‫َم حاِل عَلَي ََحلحهَا َصْب ا َوال َ َجل َ حدو‬ ‫اَش حكو احلَي َ‬
‫ك ا َ حمور ا ا َن َ‬
‫ت تَعَل َ حمهَا‬

‫حِف يَوم ال َيَن َف حع َوالحد َو َال َول َ َد‬ ‫حث َم ا َلصلو حة عَىل اْلحختَا حر َشافح حعنَا‬

‫ك يحر حوي كح َل َمن يَ حر حد‬

‫فَبَح حر حجو حد َ‬ ‫فَ َل تَ حر َد َّنَا يَا َر حب َخ حائبَة‬

‫حُم َ َم حد اْلحص َط ََف َما حمثلح حه َوا حح حد‬ ‫حث َم ا َلصلو حة عَىل اْلَا حدى َو حعْتَتح حه‬

‫َال اح َله إالَالل حم َن الل ن َر حجو الغحف َران‬ ‫َال اح َله إالَالل ال اح َله إالَالل‬

‫وال تَل حهوا َ ح‬

‫الذ ك حر اْلَقَابح حر َوال َك َفن‬ ‫َ‬ ‫َو َص حل بحقَلب َحا حضر َغْي َغ َافحل‬

‫ك ن َ حظف حه حم َن ال حرج حس َوالد ََرن‬

‫َوقَلب ح َ‬ ‫ك بحتَقوى الل حِف ا ح‬
‫لس حر َوالعَل حَن‬ ‫عَلَي َ َ‬
‫َو َما حه َي احالَ كَا َلطرحي حق اح َىل ال َو َطن‬ ‫الدنيَا بح َدا حر احقَ َامة‬
‫َو َما ه حذ حه ح‬
‫{‪}14‬‬
 ‫ك َواع حصمنَا حم َن ال َزي حغ َوال حف َت‬
‫حِبحو حد َ‬ ‫ويَا َر حب عَا حملنَا بحلحط حف َ‬
‫ك َواك حفينَا‬

‫السيح حد اْل َ َسن‬ ‫لحسنَ حة َخ ح‬

‫ْي اْلَل حق َو َ‬ ‫ح‬ ‫َو َوفحق َو َس حدد َو َصلحي حح ال حك حل ال َوح حدينَا‬

‫َصلَوة َوتَسلحيم اح َىل آ حخ حر ال َز َمان‬ ‫عَلَي حه َصلو حة ا ح‬

‫لل حث َم َسل حم حه‬

‫َحسبحي َر حب َج َل الل َما حف قَل حب غَْي َالل َال احل َه اح َال ا َلل حُم َ َمد َر حسو حل الل‬
‫‪There is no God but Allah, Muhammed is the Messenger of Allah‬‬ ‫!‪My Lord is enough for me. Glory be to Allah‬‬

‫وصدَقنَا حِبا َجاء نَا حهو ا َلصا حد حق رسو حل ا ح‬

‫لل‬ ‫ا ََخذ نَا بَا َب َمو َالنَا كَ حر يم لَي َس يَن َسانَا‬
‫َح‬ ‫َ َ َ‬ ‫َ َ‬
‫حتس حاُم حهم حم َن َ‬
‫الذن حب َو َغ َفا حر الذحنحو َب الل‬ ‫ال يَا َر حب حس َؤ ا حىل اح َم حت بَع حدى‬
‫حُم َ َمد قَ َ‬
‫َ‬
‫ْي اح َىل اْلَض َراءح َوعَر حش الل‬
‫ْي عَ َرج حف لَيل َ حة ا الح ثن َ ح‬
‫حُم َ َمد زَين كح حل ال َزي حن ل َ حه َش َق القَ َمر نحص َف ح‬

‫ك يَا َح حبيب ا ح‬
‫لل‬ ‫َ‬ ‫َ‬ ‫سأَلت الل يَر ََحنَا حِبا ح‬
‫ه‬ ‫َ‬ ‫َ ح َ‬ ‫الل عَ َىل اْلَا حدى حُم َ َمد َسا حك حن ال َوا حدى‬ ‫صَ‬
‫َو َ ىل ح‬

‫{‪}15‬‬
 ‫ار حب َص حل عَلَي حه َو َسلحم‬
‫يَ َ‬ ‫اَلل ّٰ حه َم َص حل عَىل حُم َ َمد‬

‫نحور لحبَد حر اْلحدى حمت َ َمم‬ ‫حف حح حب َسيح حدنَا حُم َ َمد‬

‫ال حمن حوج حد حه حمتَيَم‬

‫َمازَ َ‬ ‫قَل حب ََي ح حن احىل حُم َ َمد‬

‫ب اْلحك ََر حم‬

‫َخْي َال َر حسو حل النَ ح ح‬ ‫َم حاىل َح حبيب حسوى حُم َ َمد‬

‫ا َفن َ حاه حث َم بح حه َتَ َي َ َم‬ ‫َشو حق اْلح حح حب إىل حُم َ َمد‬

‫حمن حج اْل َ َل حئ حق حمن َجهَنَ َم‬ ‫حف اْلَش حر َشافح حعنَا حُم َ َمد‬

‫اح حم ال حقرى بَلَد حمعَ َظم‬ ‫حمي َل حد َسيح حدنَا حُم َ َمد‬

‫َمو َال حه َسل َ َم حه َوكَل َ َم‬ ‫الد َجا زَ َمنا حُم َ َمد‬
‫ا َح َ ح‬

‫{‪}16‬‬
 ‫يَا َر حب َص حل عَىل حُم َ َمد يَا َر حب َص حل عَلَي حه َو َسلحم‬

‫يَا َسيح َد ال حر حس حل اْلحقَ َد حم‬ ‫ََح حد يَا حُم َ َم حد‬

‫كا َ‬‫ا َد حعو َ‬

‫يَو َم القحي َامَ حة ََك احنَعح َم‬ ‫احش َفع اح َىل ا ح‬

‫لل يَا حُم َ َم حد‬

‫لَو حكن حت ا َرتَ حك حب اْلح َح َر َم‬ ‫الش َفاعَةَ حمن حُم َ َمد‬
‫ا َر حجو َ‬

‫ان بح حه َِتَ َش َم‬

‫يَو َم اْل َ َو ح‬ ‫َمن َجا َو َمل َجا حئنَا حُم َ َمد‬

‫ْي َو احن تَكَل َ َم‬

‫َواْل َ حق بَ َ َ‬ ‫َوالنحو حر َجآءَ بح حه حُم َ َمد‬

‫ال ل َ حه تَقَد ََم‬ ‫حج ح‬

‫ْبي حل قَ َ‬ ‫الس َمآ حء ََسَا حُم َ َمد‬
‫ا َع َل َ‬

‫حمن حهم َم َل حئ َكة تَ َس َو َم‬ ‫ْي َغ َزا حُم َ َمد‬ ‫ح‬

‫َوالـحن حد ح َ‬
‫لَي َس حش َفاي حس َو حاء حُم َ َمد‬ ‫قَ حلب َمرحيض حجس حمي عَلحيل‬

‫َوال حكف َر ا َب َطل َ حه فَهَد ََم‬ ‫و ح‬

‫الدي َن ا َظهَ َر حه حُم َ َمد‬ ‫َ‬
‫َو ا ل حل كحلح حه حم َو َسل َ َم‬ ‫َص َىل االح ل حه عَىل حُم َ َمد‬

‫اَلل َ حه َم َص حل َو َسلحم َو حزد َوبَا حرك عَلَي حه َوعَ َىل آل ح حه‬

‫{‪}17‬‬
 Qasida al-Burdah
Chapter One
ُ َ ْ ْ
‫الل ﷺ‬
ِ ‫ذك ِر ِعش ِق رس ِول‬
ِ ‫ِفي‬
Concerning the Love for the Messenger of Allah ‫ﷺ‬

In this chapter Allamah Busiri R.A. speaks of his love for The Messenger of Allah ‫ﷺ‬. He tries to
conceal this love and who his beloved is. For this reason he has not mentioned the name of The
Messenger of Allah ‫ﷺ‬, directly in the whole chapter. By mentioning places and things close to

Madinah, he alludes to The Messenger of Allah ‫ﷺ‬. Due to this excessive love and devotion for

The Messenger of Allah ‫ﷺ‬, he has become completely restless, thus exposing this love to
everyone.

‫الص َل حة عَ َىل اْلحختَا حر حِف القح َد حم‬

َ ‫حث َم‬ ‫لل حمن حشي اْلَل حق حمن ع َ َد حم‬
‫ا َْلم حد ح ح‬
َ
Praise be to the one who was chosen by Allah since eternity All praise be to Allah, the Creator of mankind from nothingness

‫يك َخْي اْلَل حق كحلح حه حم‬

َ ‫عَ َىل َحبحي حب‬ ‫َموال َ َى َص حل َو َسلحم دَ حائما ا َبَدا‬
On Your Beloved, the Best of All Creation My Master, descend peace and blessings continuously and eternally (non-
existence)

‫ت دَمعا َجرى حمن حمقل َة بح َد حم‬

َ ‫َم َزج‬ ‫أ َ حمن تَ َذ حك حر حجْي َان بح حذي َسلَم‬
That tears mixed with blood are flowing from your eyes Is it because of your remembrance of the neighbors of Dhi-salam (city
near Madinah)

‫الظل َم حاء حمن إ َحض حم‬ َ

َ ‫َو أو َم‬
َ ‫ض ال َْب حق ِف‬ ‫أَم َهب َ حت الر حي حح حمن تحلقَ حاء كَا حظ َمة‬
Or it is the lightning struck in the darkness of the night, from the mount of Or is it because of the breeze blowing from Kaazimah (one of the
Idam (place near Madinah) mountains of Madinah)

‫ت است َــ حفق ي َ حه حم‬ ‫ل‬‫ق‬‫ح‬ ‫حن‬ ‫إ‬ ‫ك‬

َ ‫ح‬ ‫ب‬‫ل‬َ ‫ق‬‫وما ل ح‬ ‫َهتَا‬
ََ ‫ت اك حف َفا‬ ‫ل‬‫ق‬‫ح‬ ‫حن‬ ‫إ‬ ‫ك‬
َ ‫ي‬َ ‫ن‬ ‫ي‬ ‫ع‬‫فَما ل ح‬
َ ََ
What is the matter with your heart, the more you tell it to come to its senses,
َ َ َ
What has happened to your eyes, the more you tell them to stop, the more
the more it is distracted by love they continue flowing

‫ْي حمن َس حجم حمن حه َو حمض َط حر حم‬

َ َ‫َما ب‬ َ ‫ب أ َ َن اْل ح‬
‫ب حمن َكتحم‬ َ ‫أ َ ََي َس حب‬
‫الص ح‬
While his eyes are shedding tears and his heart is glowing4 Does the fervent lover think that his love can be concealed

}18{
 ‫ت ل ح حذ ك حر الب َ ح‬
‫ان َوالعَل َ حم‬ َ ‫َوال َأ َ حرق‬ ‫لَو ال َاْلَوى لَم حت حرق دَمعا عَ َىل َطلَل‬
Nor would you become restless at the remembrance of the cypress (tree)5 Had it not been for the love, you would not have shed tears at the ruins
and the high mountain6 (of your beloved)

‫السقَ حم‬
َ ‫الدم حع َو‬
َ ‫ول‬ َ ‫بح حه عَلَي‬
‫ك ع َ حد ح‬ ‫فَ َكي َف حتن حك حر ححبا بَع َدمَا َش حه َدت‬
Borne against you by (two) reliable witnesses as your tears and your illness How do you deny love after the testimony

َ ‫حمث َل البَهَا حر عَ َىل َخدَي‬

‫ك َوالعَن َ حم‬ ‫ْبة َو َضن‬َ ‫ع‬ ‫ي‬ ‫ت الوج حد َخ َط‬
َ ‫ب‬‫ث‬َ ‫وأ‬
On your cheeks like yellow rose and the reddish tree
َ َ َ َ
Love has ingrained two lines of fear, and withered your face

‫ْت حض الل َ َذ ح‬
‫ات بحاألَل َ حم‬ ‫ب يَع َ ح‬
‫َواْل ح ح‬ ‫نَعَم َسرى َطي حف َمن أَهوى فَأ َ َرقَ حن‬
And love transforms pleasure into pain Yes! Thoughts of the beloved came to me at night and kept me awake

َ ‫ك َولَو أَن َصف‬

‫ت لَم تَل ح حم‬ َ ‫حم حن إحلَي‬ ‫يَا ال َ حئ حمي ِف اْل َ َوى ال حعذ حر حي َمع حذ َرة‬
From me to you if you do justice, you would not reproach me You who reproach me, regarding my love for one of the tribe of Uzrah,
excuse me

‫عَ حن ال حو َش حاة َوال َدَا حئي ح حِبن َح حس حم‬ ‫ك َح حاِل و ال َ حس حري ح حِبست َ حْت‬
َ ‫ع َ َدت‬
From those who malign (me), nor is there (something to) check my agony My state of love has been expressed to you, and now my secret is no
longer concealed

َ ‫إ َحن اْلح حح‬

‫ب عَ حن ال حع َذ حال ِف َص َم حم‬ ‫َُمَضت َ حن النحص َح لـ حكن ل َس حت أََسَ حع حه‬
For verily a lover is deaf to his reproaching critics You have sincerely advised me, I did not heed it

‫الشي حب أَبعَ حد ِف نحصح عَ حن التحهَ حم‬

َ ‫َو‬ َ ‫إ ححّن َاَتَم حت ن َ حصي َح‬
‫الشي حب ِف ع َ َذ حِل‬
(Wisdom) in the advice of the elders is above suspicion I regarded with suspicion the advice of the elders in reproaching me

}19{
 Chapter Two
ْ َّ َ َ ْ َ
‫ِفي من ِع هوى النف ِس‬
Concerning Restraining Lust and Carnal Desires
In this chapter, Allamah Busiri 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 ‫ﷻ‬. Secondly: Restraining lust and carnal desires is essential for gaining love for The Messenger of Allah ‫ﷺ‬. The love
which has for The Messenger of Allah ‫ﷺ‬, is a pure love and can only be attained by purifying oneself of lust and carnal
desires.

‫يب َواْل َ حر حم‬ َ ‫حمن َجهلحهَا بحن َ حذي حر‬

‫الش ح‬ ‫لس ح‬
‫وء مَا اتَعَ َظت‬ ‫ار حِت بحا ح‬
َ ‫م‬
َ َ ‫فَإح َن أ‬
Due to its ignorance, from the warning by grey hair and old age Verily my soul which is laden evil did not heed the advice

‫َضيف أَل َ َم بح َرأ حسي َغْي َ حُمت َ َش حم‬ ‫يل قحرى‬

‫َوال َأَعَد حت حم َن ال حفع حل ال َ حم ح‬
For a guest (death) that has lodged on (my) head nor did I honor (him) And I have not prepared, for good deeds, a feast,

‫َكتَم حت حسرا بَ َدا حِل حمن حه بحال َكت َ حم‬ ‫لَو حكن حت أَعل َ حم أ َ حّن َما أح َوقح حر حه‬
I would have concealed my secret, which is exposed, by dyeing Had I known that I would not be able to honor him (it)

‫اح اْلَي حل بحالل ح حج حم‬ َ ‫َك َما يح َردح ح‬

‫ِج ح‬ ‫ِجاح حمن َغ َوايَتحهَا‬
َ ‫َمن حِل بح َر حد ح‬
Just as unmanageable horses are restrained by resins Who is there that can restrain my wayward-self from its waywardness

‫ام يحقَ حوي َشه َوةَ النَ حه حم‬ َ ‫إ َحن‬

َ َ‫الطع‬ ‫فَل َتَ حرم بحاْلَعَا حصي َكس َر َشه َو حَتَا‬
For verily food, only increases sensual desires Do not try, through sinning, to subdue sensual desires

‫حح حب ال حر َضا حع َوإحن تَف حطم حه يَن َف حط حم‬ َ ‫الطف حل إحن حَت حمل حه َش‬
‫ب عَ َىل‬ ‫والنَف حس ك َ ح‬
َ
Loves suckling but when you wean it, will stop Your self (desires) is like a child when breastfed

‫إ َحن اْلَوى مَا تَ َو َىل يحص حم أَو ي َ حص حم‬ ‫فَاص حرف َه َو َاها َو َحا حذر أَن حت َولحي َ حه‬
Verily lust whenever it overpowers, gives either a mortal blow or tarnishes Then stop its inclinations and beware that it does not overpower you
your character

‫َوإحن حه َي استَحل َ حت اْلَرع فَل حت حس حم‬ ‫َو َر حاعهَا َو حه َي ِف األَع َم حال َس حائ َمة‬
If it enjoys pasture, do not let it roam (graze) freely And guard it while it is grazing in (the field of) actions

}20{
 َ ‫ث لَم يَد حر أ َ َن‬
‫الس َم ِف الد ََس حم‬ ‫ح‬
‫من َحي ح‬ ‫َكم َح َسنَت ل َ َذة لحل َمر حء قَاتحلَة‬
Since he does not know that there is poison in the fat (good) How often has pleasure been considered good, whereas it turned out to be
deadly

‫فَ حر َب ََم َم َصة َشر حم َن الت ح َخ حم‬ ‫َواخ َش الد ََسا حئ َس حمن حجوع َو حمن حشبَع‬
For most times hungers (poverty) is more evil that overeating And fear the evil of (both) hunger and satiation

‫حم َن اْل َ َحا حر حم َوال َزم حَحي َةَ النَ َد َم‬ ‫الدم َع حمن عَْي قَ حد امت َ ََل َت‬
َ ‫َواستَف حر حغ‬
Of forbidden sights and regard it as obligatory (upon yourself) to guard And shed tears from those eyes which have become full (filled with haram)
your eyes from forbidden things

‫اك النحص َح فَ َ ح‬
‫اَت حم‬ َ ‫َها َُم َ َض‬
َ ‫َوإحن ح‬ ‫ان َواع حص حه َما‬ ‫ط‬
َ ‫ي‬ َ
‫الش‬‫و‬ ‫س‬
َ ‫ف‬َ ‫لن‬ ‫ا‬ ‫و َخال ح ح‬
‫ف‬
And if both of them give you sincere advice, regard them with suspicion
َ َ َ
And resist both your self (nafs) and devil (shaytaan), and disobey them
both

‫ت تَع حر حف َكي َد اْلَص حم َواْل َ َك حم‬ َ ‫َوال َ حت حطع حمن حه َما َخصما َوال َ َح َكما‬
َ ‫فَأن‬
For you know well the deception of (such) an enemy or a wise (person) And do not obey them both (nafs and shaytaan) as an enemy or as a wise
(person)

‫لَقَد ن َ َسب حت حب حه نَسل ل ح حذي حع حق حم‬ ‫أَستَغ حف حر اللَ حمن قَول بحل َعَ َمل‬
For verily I have attributed (claimed), through this, offspring from a barren I seek forgiveness from Allah from such sayings (preaching) which I do
woman little practice upon

‫ك استَقح حم‬
َ َ ‫َو َما استَقَم حت فَ َما قَو حِل ل‬ ‫ك اْلَْي َلـ حكن َما ائت َ َمر حت بح حه‬
َ ‫أ َ َمر حت‬
And I was not steadfast (on deen) so then of what use (value) is my saying I command you to do good but I do not command myself to do the same
to you: "Be steadfast!" (on deen)

‫َولَم أح َص حل حسوى فَرض َول َم أ َ حص حم‬ ‫َوال َتَ َز َود حت قَب َل اْلَو حت نَافحلَة‬
And I did not perform salaat nor did I fast except what was obligatory And I made no provisions before death of voluntary (nafl) worship

}21{
 Chapter Three
ُ َ ْ َ
‫في مدح رسول الل ﷺ‬
ِ ِ ِ ِ
Concerning the Praises of The Messenger ‫ﷺ‬
After claiming his love in the first chapter, and how to attain it, in the second Allamah Busairi R.A. begins the praises of The
Messenger of Allah ‫ﷺ‬. He openly declares his love and shows the great qualities and prefect character of The Messenger
of Allah ‫ﷺ‬. While showing his love he also shows the unrestricted and unlimited love which Allah ‫ ﷻ‬has ability Allamah
Busairi R.A. has for The Messenger of Allah ‫ﷺ‬. When Allah ‫ ﷻ‬has praised the beloved Prophet ‫ﷺ‬, then why should he
and all of us also not try to excel in our praises and love for The Messenger of Allah ‫ﷺ‬.

‫أ َ حن ا ْشت َ َك ْت قَ َد َم حاه ا حلض َر حمن َو َر حم‬ َ ‫َظل َ ْم حت سنَةَ َم ْن أ َ ْح ََي‬

‫الظل َ َم إ َحىل‬ ‫ح‬
Until his feet complained of injury due to being swollen I transgressed the Sunnah of Prophet ‫ﷺ‬, who passed the night (in worship)

‫ار حة َك ْشحا حم ْْتَ َف األَدَ حم‬

َ ‫ت ا ْْلح َج‬
َ ْ‫َِت‬ ‫َو َش َد حم ْن َسغَب أ َ ْح َشاءَ حه َو َطوى‬
A stone beneath which is his delicate skin And he tied and folded, on account of hunger, around his stomach

َ
َ َ ‫عَن ن َ ْف حس حه فَأ َر َاها أ َ َّيَا‬
‫َش حم‬ ‫ال الش ححم حم ْن ذَ َهب‬
‫َو َر َاودَتْ حه ا ْلحب َ ح‬
Towards it, but he was (completely) disinclined due to his high courage And high mountains of gold (tried to) tempt him

‫ورةَ ال َتَعْ حدوا عَ َىل الْعح َص حم‬ ‫ح‬ َ

َ ‫إ َحن ا َلض حر‬
For verily need never prevails (overpowers) the infallible
َ ‫َوأ َك َد ْت حز ْه َد حه فيهَا َض حر‬
‫ور حت حه‬
His piety increased in spite of his need

‫الدنْيَا حم َن الْعَ َد حم‬

‫اله ل َ ْم ََتْ حر حج ح‬
‫ل َ ْو ح‬ ‫ورةَ َم ْن‬
َ ‫الدنْيَا َض حر‬
‫َو َكي ْ َف تَ ْد حعوا إ َحىل ح‬
For had it not been for him this world would not have come out of non- For verily need never prevails (overpowers) the infallible
existence

‫َح حسن َ ْت َِجحي ْ حع حخ َصال ح حه َصلحوا عَلَي ْ حه َوآل ح حه‬ ‫الد ََج حِب َ َمال ح حه‬
‫بَل َ َغ ال ْ حع َىل بح َك َمال ح حه َك َش َف ح‬
Beautified were all his characteristics, Blessings be upon him and his He reached the highest place through his perfection, he drove out the
family darkness through his beauty

‫ك عَلَي ْ حه َوعَ َىل آل ح حه‬

ْ ‫اَلل َ حه َم َص حل َو َسلح ْم َو حزدْ َوبَا حر‬

}22{
 ‫ْي اْلَْل حْق كحلح حه حم‬ َ ‫عَ َىل َحبحيبح‬
‫ك َخ ْ ح‬ ‫وسلح ْم دَ حائما أ َبَدا‬ َ ‫َم‬
َ ‫والي َص حل‬
On Your Beloved, the Best of All Creation My Master, descend peace and blessings continuously and eternally

‫ْي حم ْن عَ َرب َو حم ْن عَ َج حم‬

‫َوال ْ َف حريْقَ ْ ح‬ ‫حُم َ َمد َسيح حد الْك َْون َ ْ ح‬
‫ْي َوالثَقَل َ ْ ح‬
‫ْي‬
And of both groups, Arabs and non-Arabs Muhammad ‫ ﷺ‬is the leader of both worlds and both creations (man and
jinn)

‫أَب َ َر ِف قَ ْو حل ال َ حمنْ حه َوال َنَعَ حم‬ ‫نَبحيحنَا ال حم حر النَا حهي فَل َأ َ َحد‬
More truthful than him in saying "No" or "Yes" Our Prophet, the one who commands (good), forbids (evil). There is none
(parallel to him)

‫ل ح حك حل َه ْول حم َن األ ْه َو حال حم ْقت َ حح حم‬ ‫يب ال َ حذي حت ْرَج َش َفاعَتح حه‬ ‫ه‬
‫ح َو ا ْْل َ حب ح‬
For every fear (and distress) that is going to come (on the day) of agony He is (Allah’s) most beloved, whose intercession is hoped for
(and fears)

‫ْي حمنْ َف َص حم‬

‫ون حِبَبْل َغ ْ ح‬ ‫ح‬ ‫ون بح حه‬ ‫ح‬ ‫ح‬
َ ‫حم ْست َ ْمس حك‬
Clinging to a rope which will never snap
َ ‫دَعَا إ َحىل الل فَا ْْلح ْست َ ْمس حك‬
He called (people) towards Allah, so those who cling to him

‫ك عَلَي ْ حه َوعَ َىل آل ح حه‬

ْ ‫اَلل َ حه َم َص حل َو َسلح ْم َو حزدْ َوبَا حر‬

‫وه ِف عحلْم َوال َك ََر حم‬

‫َول َ ْم يح َدان ح ح‬ ‫ْي حِف َخل ْق َوِف حخلحق‬
َ ْ ‫اق النَ حبيح‬
َ َ‫ف‬
And (the other Prophets) cannot come near his in knowledge and noble He transcends the Prophets, physically and in (noble) character
nature kindness

‫َغ ْرفا حم َن الْب َ ْح حر أَو ر ْشفا حم َن ح‬

‫الد ح‬
‫يم‬ َْ ‫لل حملْت َ حمس‬ ‫َوكحل ح حه ْم حمن َر حس ح‬
‫ول ا ح‬
(Like a) handful (of water) from the ocean or (a few) sips from continuous They all obtained from the Prophet ‫ﷺ‬
rains

‫حمن نحقْ َط حة الْعحل ْ حم أ َ ْو حم ْن َشكْل َ حة ا ْْلح َك حم‬ ‫ون ل َ َدي حه عَنْ َد َح حد حه حم‬ ‫ف‬
‫ح‬ ‫وواقح‬
(Either) of a point of knowledge or to gain one wisdom from (his)
َ ََ
And they all stopped before him at their (assigned) limits
wisdom

‫ح‬
‫اص َط َف حاه َحبحيبا بَا حر ح‬
‫ىء النَ َس حم‬ ْ ‫حث َم‬
And then the creator of all creation chose his as (His) most beloved
َ ‫فَ حه َو الَذي تَ َم َمعْن َ حاه َو حص‬
‫ور حت حه‬
For he is the one with whom, ended all outward and inward perfection

‫ْي حمنْقَ َس حم‬‫غ‬

َ ‫فَ َجو َهر ا ْْل ح ْس حن فحي ح‬
‫ه‬ ‫نه عَ ْن َش حريك ِف َُمَا حس حن حه‬
َ َ ‫حم‬
‫ح‬ ‫ح‬
The jewel of (excellence) in him is indivisible He has no equal in his magnificence

‫ح‬
ْ ‫ت َم ْدحا فحي حه َو‬
‫احت َ َك حم‬ َ ْ‫اح حك ْم ِبَا حشئ‬
ْ ‫َو‬ ‫دَ ْع مَا َادعَت ْ حه النَ َصارى ِف ن َ حبيح حهم‬
Discard what the Christians claim about their Prophet
Then decide and say what you wish in praise of him ‫ﷺ‬

}23{
 ‫ت حم ْن حع َظ حم‬
َ ْ‫ب إحىلَقَ ْد حر حه َما حشئ‬
ْ ‫َوان ْ حس‬ ‫ت حم ْن َش َرف‬
َ ْ ‫ب إ َحىل ذَاتح حه َما حشئ‬
ْ ‫َوان ْ حس‬
And attribute to his dignified status as much greatness as you wish And attribute towards his personality whatever you wish of excellence

‫َحد فَيحعْ حر حب عَنْ حه نَا حطق بح َف حم‬ ‫ول ا ح‬

‫لل لَي َس ل َ حه‬ ‫فَإح َن فَ ْض َل َر حس ح‬
Bounds, that a speaker might (be able to) express with his mouth For verily excellence of the Messenger of Allah ‫ ﷺ‬has no (limits)

‫ْي يح ْدٰع دَا حر َس ال حر َم حم‬ ‫أ َ ْحَي ْ ح‬

َ ‫اَس حه ح‬
‫َ ح‬ ‫اسب َ ْت قَ ْد َر حه آيَا حت حه حع َظما‬
َ َ ‫ل َ ْو ن‬
Then his name would have, when called out brought decaying bones back If his miracles were proportionate (according ) to his rank, in greatness,
to life

َْ ‫حح ْرصا عَلَينَا فَل َ ْم ن َ ْرت‬

‫ب َول َ ْم َّنح حم‬ ‫ول بح حه‬ ‫ق‬
‫ح‬ ‫ع‬
ْ ‫ل‬ ‫ا‬ ‫ي‬
‫ْ َْ َ َ ح ح‬ْ ‫ع‬َ ‫ت‬ ‫ا‬ ‫لَم َّيت ححنَا ح‬
‫ِب‬
Out of keen interest (kindness) for us, neither were we suspicious about He did not try to (test) us with that which would confound our minds
the truthfulness of his mission) nor were we confounded (by his
doctrines)

‫لحل ْ حق ْر حب َوالْبحعْ حد فحي حه َغْيح حمن ْ َف حح حم‬ ‫أ َ ْع َي ال ْ َورى فَهْ حم َمعْن َ حاه فَلَي ْ َس يحرى‬
Those near and far, except according to their (helpless) imperfect His perfect inner nature made people helpless from comprehending, so it
understanding was not understood

‫َصغحْيَة َوتَكح حل ا َلط ْر حف حم ْن أ َ َم حم‬ ‫ْي حم ْن حبعْد‬

‫لش ْم حس تَ ْظهَ حر لحلْعَين َ ح‬
َ ‫كَا‬
Verily small, yet hurts (dazzles) the eye (when you stare at it) Like how the sun is seen by the eyes from far

‫قَوم نحيَام تَ َسلَوا عَنْ حه بحا ْْلحل ح حم‬ ‫الدنْيَا َحقحيقَت َ حه‬
‫يف يح ْد حر حك ِف ح‬
َ ‫َو َك‬
A sleeping nation whose description of him are like interpretations of a And can the reality of him be comprehended in this world
dream

‫وأَن َ حه َخْي َخل حْق ا ح‬

‫لل كحلح حه حم‬ ‫ح‬ َ ‫فَ َمبْل َ حغ الْعحل ْ حم فحي حه ِأ َحن َ حه ب َ َشر‬
And verily he is the best of all the creation of Allah So the extreme depth of (our) knowledge concerning him, is that he is a
man

‫فَإح َّنَا اتَ َصل َ ْت حمن ن ح ْو حر حه بح حه حم‬ ‫ام بحهَا‬‫ر‬ ‫وكح حل آي أ َ ََت ال حرس حل ال ْ ح‬
‫ك‬
Verily they have been derived from his NUR
‫َ ح‬ ‫ح‬ َ
Every miracle which all the prophets showed

‫الظل َ حم‬ ‫يح ْظ حه ْر َن أَنْوار َها لحلنَ ح‬

‫اس ِف ح‬ ‫ـم حس فَ ْضل حه ْم َك َوا حكبحهَا‬
ْ ‫فَإحن َ حه َش‬
َ َ
Which show their lights to people only in the dark For verily he is the Sun of virtue and the rest of the Prophets are its stars

‫ْي َوأ َ ْحي َ ْت َسآ حئ َر األ َحم حم‬

َ ‫َها الْعَا َْل ح‬ ‫َح َت إحذَا َطلَعَ ْت ِف الْك ح‬
‫َون عَ َم حه َدا‬
Universally and gave life to all the nations Until when the sun rose his light spread

‫بحا ْْل ح ْس حن حم ْشت َ حمل بحالْبح ْش حر حمتَ حس حم‬ ‫أ َ ْك حر ْم حِبَل ْ حق نَبحي زَان َ حه حخلحق‬
(Who) was vested with beauty and disguised by pleasant temperament How noble are the physical qualities of the Prophet ‫ﷺ‬, adorned with good
character

}24{
 ‫َه حم‬‫الد ْه حر ِف ح‬
َ ‫َوالْب َ ْح حر ِف ك ََرم َو‬ ‫كَال َز ْه حر ِف تَ َرف َوالْب َ ْد حر ِف َش َرف‬
َ
And the ocean in generosity and time its fearless courage (He) is like a blooming flower in its freshness and the full moon in splendor

‫ْي تَلْقَ حاه َوِف َح َش حم‬

َ
‫ِف عَ ْسكَر ح‬
‫ح‬ ‫كَأَن َ حه َو حه َو فَ ْرد ِف َجللَتح حه‬
As though (he is) in the midst of a large army and its retinue Even when alone, it appears sue to his grandeur

‫حمن َمعْ حد ََن مَن ْ حطق حمنْ حه َو حمبْت َ َس حم‬ ‫ون ِف َص َدف‬‫ح‬
‫َ ح‬ ‫ن‬‫ك‬ْ ‫ْل‬
ْ ‫ا‬ ‫ؤ‬
‫ح‬ ‫ح‬ ‫ل‬ ‫ؤ‬
ْ ‫ح‬ ‫لل‬ ‫ا‬ ‫ا‬َ َ
‫ّن‬ َ ‫كَأ‬
From the two mines, of his speech and his smiles It is like pearls well preserved in oysters

‫وب حْلحنْت َ حشق حمنْ حه َو حملْتَثح حم‬

َ ‫حط‬ ‫يب يَعْ حد حل حت ْربا َض َم أ َ ْع حظ َم حه‬
َ
‫ال َ ح‬
‫ط‬
Glad tidings be to the person who smells it (the dust) and kisses it No perfume equals the dust which is touching his (the Prophet’s ‫ﷺ‬
blessed) body

}25{
 Chapter Four
َّ َ
‫يﷺ‬
ِ ‫ِفي م ِولدِ الن ِب‬
Concerning the Birth of the Holy Prophet ‫ﷺ‬
Allamah Busiri R.A. in this chapter speaks of the birth of the Holy Prophet ‫ﷺ‬. In the previous chapter his praises
were mentioned. The blessed day on which the Holy Prophet ‫ ﷺ‬was born is a praise worthy event. The birth of
the Holy Prophet ‫ﷺ‬, 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 the Holy Prophet ‫ﷺ‬.

The Holy Prophet ‫ ﷺ‬came to remove all difficulties and calamities from the world.

‫ب حمبت َ َدإ حمن حه َو حَمتَت َ حم‬ ‫ح‬

َ ‫يَا طي‬ ‫ان َمول ح َد حه عَن حطي حب حعن حص حر حه‬
َ َ ‫ب‬َ‫أ‬
The excellence! of his beginning and his end His birth distinctly showed his pure origin

‫قَد أحن حذ حروا ح حِبل ح ح‬

‫ول البحؤ حس َوالنَقَ حم‬ ‫يَوم تَ َف َر َس فحي حه ال حفر حس أ َ َّنح حم‬
Were warned with the approach of misfortune and punishment On that day the Persians discovered that they (were going face misfortune)

‫اب حكسرى َغْيَ حملحتَئح حم‬

‫َك َشم حل أَص َح ح‬ ‫ان حكسرى َوه َو حمن َص حدع‬ ‫ات إحي َو ح‬َ َ ‫َوب‬
Like how the army of Kisra was scattered never to be untied again And the walls of the palace of Kisra trembled and crumbled

‫عَلَي حه َوالنَه حر َسا حهي العَ ح‬

‫ْي حمن َس َد حم‬ ‫اس حمن أ َ َسف‬ ‫َوالنَار َخا حم َد حة األَن َف ح‬
‫ح‬
While the rivers (of Persia) had sleepless eyes (dries up) from excessive And the fire (of the Persians) took a cool breath (subsided and died out),
sorrow out of regret.

‫ح ح‬
َ ‫َو حر َد َوا حر حد َها بحالغَيظ ح‬
‫ْي َظ حم‬ َ َ ‫َو َساءَ َس َاوةَ أَن غ‬
‫اضت حِبَْي َ حَتَا‬
And the (thirsty) water bearer returned in anger with disappointment Saawah (village in Persia) became grief stricken with the drying up of its lake

‫ححزنا َوبحاْل َ حاء َما بحالنَا حر حمن َض َر حم‬ ‫كَأ َ َن بحالنَا حر َما بحاْل َ حاء حمن بَلَل‬
Due to grief, while water was (affected by) the blazing fire It is as though fire became wet like water

‫َواْل َ حق يَظهَ حر حمن َمعن َو حمن كَلح حم‬ ‫َوال ح حن َتَ تح حف َواألَن َو حار َسا حطعَة‬
And the truth (nubuwaat) appeared with these anwaar, and with their And the jinn was shouting (at the appearance of the Holy Prophet ‫ )ﷺ‬and
voices the NUR was glistening

‫حتس َمع َوبَا حرقَ حة اإلحن َذا حر لَم حت َش حم‬ ‫لن الب َ َشآ حئ حر لَم‬
‫عَ حموا َو َص حموا فَإحع ح‬
Nor did they hear and the lighting of warning was nor seen by them (The kaafir) became blind and deaf, to the announcements of glad tidings

}26{
 ‫بحأ َ َن حدين َ حه حم اْلحعَ َو َج ل َم ي َ حق حم‬ ‫ام كَا حهنح حهم‬‫و‬ ‫ق‬َ ‫أل‬‫ا‬ ‫ْب‬
َ ‫خ‬َ ‫حمن بَع حد ما أ‬
That their false religions would not stand
َ َ َ َ
After their fortune tellers had informed the people

‫حمنقَ َضة َوف َق َما حِف األ َر حض حمن َصن َ حم‬ ‫َوبَع َد مَا عَايَنحوا ِف األح حف حق حمن حش حهب‬
Falling, just as (their) idols were (falling) on earth And even after they witnessed shooting stars on the horizon

‫ْي يَق حفوا إحث َر حمنهَ حز حم‬ َ ‫حم َن‬

‫الشيَا حط ح‬ ‫َح َت غ َ َدا عَن َطرحي حق ال َوح حي حمنهَ حزم‬
The devils (shaytaan), one after the other So much so that they kept running from the path of wahi

‫احتَي حه حر حم‬ ‫ح‬ َ ‫ال أَب َر َهة‬ َ َ

َ ‫أو عَسكَر بحاْلَٰص من َر‬ ‫كَأ َّنحم َه َربا أب َط ح‬
Or like that army (put to flight) upon whom (the Holy Prophet ‫ )ﷺ‬threw As though in running away the shaytaan were the army of Abrahah
pebbles

‫نَب َذ اْلح َسبح حح حمن أَح َشا حء حملتَقح حم‬ ‫نَبذا بح حه بَع َد تَس حبيح بحب َط حن حه َما‬
Like how ( the Prophet Yunus Alayhis Salaam) when he made tasbih (of
Which he threw after their making tasbih in his (mubarak hands)
Allah ‫ )ﷻ‬was thrown out from the stomach of the swallowing (fish)

}27{
 Chapter Five
َْ َ ُْ ْ
‫ذك ِر يم ِن دعو ِت ِه ﷺ‬
ِ ‫ِفي‬
Concerning the Blessedness of the Invitation (Calling towards Islam) of The
Messenger ‫ﷺ‬

‫ََت حشي إحلَي حه عَ َىل َساق بحل َقَ َد حم‬ ‫َجآءَت ل ح َدع َوتح حه األَش َج حار َسا حج َدة‬
Walking towards him on shins (truck) without feet The trees answered his call, prostrating

‫حف حرو حعهَا حمن بَ حديــ حع اْل َ حط ِف اللَقَ حم‬ ‫كَأ َ َّنَا َس َط َرت َسطرا حْل َا كَتَبَت‬
With their branches, calligraphically writing of his perfection It is though writing lines that were written

‫تَقحي حه َح َر َو حطيس لحلهَ حج ح‬

‫ْي َح حم‬ ‫ار َسا حئ َرة‬ َ‫ح‬ ‫ح‬
َ ‫مث حل الغ َ َم َامة أ نّٰى َس‬
Sheltering him from the intense heat, (as that) of an oven in the blazing
Like the cloud following him wherever he went
summer

‫ورةَ القَ َس حم‬ ‫ْب‬ ‫م‬

َ ‫ة‬‫ب‬‫س‬ ‫حمن قَلبح حه نح‬ ‫أَق َسم حت بحالقَ َم حر اْلحن َش حق إ َحن ل َ حه‬
َ ‫َ ح‬
A connection with his heart (which shows) the truth of my oath I take an oath (of truth) by the moon that was split, it bears

‫َوكح َل َط َرف حم َن ال حك َفا حر عَن حه عَ حم‬ ‫َو َما َح َوى الغ َ حار حمن َخْي َو حمن ك ََرم‬
While every eye (of the disbelievers) was blind him What excellence qualities and noble deeds the cave contained (in it)

‫ون َما بحالغَا حر حمن أ َ َر حم‬

َ ‫َو حهم ي َ حقول ح‬ ‫الص حدي حق لَم يح َريَا‬ ‫فَ ح‬
َ ‫الصد حق ِف الغَا حر َو‬
The truth (sidq) and the true (siddique) in the cave were not seen (by the
And they were satiny "There is no one in the cave"
disbelievers)

‫ْبيَ حة لَم تَن حسج َولَم َ حِت حم‬

‫ْي ال َ ح‬
‫َخ ح‬ ‫وت عَ َىل‬
َ ‫ام َو َظنحوا العَن َكب ح‬
َ ‫َظنحوا اْل َ َم‬
Lay an egg, or spin a web for the best of creation They thought a wild dove and a spider would not

‫الد حرو حع َوعَن عَال حم َن األ ححط حم‬

‫حم َن ح‬ ‫لل أَغنَت عَن حم َضاعَ َفة‬
‫وقَاي َ حة ا ح‬
َ
From armors and high forts The protection of Allah (made him) dispensed with double

‫إحالَ َونحل حت َج َوارا حمن حه لَم يح َض حم‬ ‫الده حر َضيما َواست َ َج َر حت بح حه‬
َ ‫َما َس َام حن‬
I receive shelter from him which was not misused Whenever time caused me any distress and I took refuge in him

}28{
 ‫إحالَاستَلَم حت النَدى حمن َخ ح‬
‫ْي حمستَل َ حم‬ ‫َاري حن حمن ي َ حد حه‬
َ ‫الد‬ ‫ن‬
َ ‫وال َالتَمست ح‬
‫غ‬ ‫َ َ ح‬
But I received a great gift the best hand that was ever kissed I did not ask for the wealth of the two worlds from his hand

‫قَلبا إحذَا نَامَ حت العَينَا حن لَم يَنح حم‬ ‫ال َ حتن حك حر ال َوح َي حمن حرؤي َ حاه إ َحن ل َ حه‬
Heart does not sleep , when eyes sleep Do not deny that his dreams are revelations (wahi), for verily his

‫ال حُمتَل َ حم‬ ‫ح ح‬

‫فَلَي َس يحنك حَر فيه َح ح‬ ‫ْي حبلحوغ حمن نحب ح َوتح حه‬ ‫وذَ َ ح‬
َ ‫اك ح‬ َ
At that time dreams cannot be denied And this was at (the period of) puberty of his prophet hood

‫َوال َنَبحي عَ َىل َغيب ح حِبتَهَ حم‬ ‫الل َما َوحي ح حِبكت َ َسب‬
‫ك ح‬ َ ‫ار‬
َ َ ‫تَب‬
Nor was any Messenger accused (of lying when) giving knowledge of the
Great are the blessings of Allah that wahi is nor earned
unseen

‫بح حد حوّنَا العَد حل بَْي النَ ح‬

‫اس لَم ي َ حق حم‬ ‫آيَا حت حه الغح حر ال َ ََيَف عَ َىل أ َ َحد‬
َ
Without it justice cannot be established amongst people His miracles are (completely) clear, not hidden from anyone

‫َوأَطلَقَت أ َ َربا حمن حربقَ حة الل َ َم حم‬ ‫َ ح‬ َ َ

َ ‫َكم أب َرأت َو حصبا بحاللمس َر‬
‫احتح حه‬
And set free the insane from the chains (fetters) of insanity How often has his hand granted freedom (cure) from disease by (his) touch

‫الد حه حم‬
‫َحتّٰى َح َكت حغ َرة ِف األَع حص حر ح‬ ‫الشهبَآءَ دَع َو حت حه‬ َ ‫َوأَحي َ حت‬
َ َ‫السنَة‬
Until it resembled a white spot on black times He revived the starving year (of famine) through his dua

‫َسيبا حم َن الي َ حم أَو َسيل حم َن العَ حر حم‬ َ ‫بحعَا حرض َجادَ أَو حخل‬
َ ‫ت البح َط‬
‫اح بحهَا‬
By means of a cloud which rained so abundantly, you would think large
Gushing forth from the sea or like the torrential flood of Arim
rivers

‫اَلل َ حه َم َص حل َو َسلحم َو حزد َوبَا حرك عَلَي حه َوعَ َىل آل ح حه‬

}29{
 Chapter Six
َُْْ َْ ْ
‫ف القرأن‬
ِ ‫ذك ِر شر‬
ِ ‫ِفي‬
Concerning the Glory of the Qur’an
In this chapter 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 everlasting 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.

‫ور نَا حر القحرى لَيل عَ َىل عَل َ حم‬

َ ‫حظ حه‬ ‫دَع حن َو َوص حف َي آيَات ل َ حه َظهَ َرت‬
Like the lighting of fires on the hillside at night for guests Allow me to describe the miracles of him (Rasulullah ‫ )ﷺ‬exposed
(performed)

‫ْي حمنت َ حظ حم‬ ‫ه‬

‫ص قَدرا َو َو َغ ح‬
‫لي ينق‬
‫َو َ َس َ ح ح‬ ‫الد حر يَزدَ حاد ححسنا َوه َو حمنت َ حظم‬
‫فَ ح‬
But its value does not diminish )in the least when not strung on a
The beauty of a pearl is further enhanced in a necklace
necklace)

‫ما فحي حه حمن ك ََر حم األَخل َ حق و ح‬

‫الشي َ حم‬ ‫ال اْل َ حدي حح إحىل‬
‫آم ح‬
َ َ َ ‫فَ َما تَ َط َاو حل‬
‫ﷺ‬
That which (him (Rasulullah ) has of noble character and good habits So why should the ambitions of those who praise not increase towards

‫وف بحالقح َد حم‬

‫قَ حدية حص َف حة اْلَو حص ح‬
َ َ ‫ات َحق حم َن ال َر‬
‫َح حن حُم َدثَة‬ ‫آي َ ح‬
(As well as being) eternal which is quality (of Allah) Who is described
Verses of truth from the Most Merciful (Allah Ta’aala) newly heard
with eternity

‫عَ حن اْلَعَا حد َوعَن عَاد َوعَن إ َحر حم‬ ‫ْتن بح َز َمان َو حهي حَت ح‬
‫ْبنَا‬ ‫لَم تَق َ ح‬
About the hereafter as well as of Ad and Iram
‫َ ح‬
It is not connected with any period of time, while it informs us

‫ْي إحذ َجاءَت َولَم تَ حد حم‬ ‫ح‬ ‫ي‬ ‫ح‬

‫ب‬ َ ‫الن‬ ‫ن‬ ‫ح‬
‫م‬ ‫دَ َامت ل َ َدينَا فَ َفاقَت كح َل حمع حج َزة‬
َ َ
Of the other Nabi’s (for) when (their miracles) came but did not remain Which remains with us forever, therefore it is superior to every miracle

‫ْي حمن َح َك حم‬‫ح‬ ‫حح ح‬

َ ‫لذي شقَاق َوال َيَبغ‬ ‫ْي حمن حشبَه‬‫ح‬
َ ‫حُم َك َمات فَ َما تَبق‬
By the enemies nor so they require any judge Absolutely clear (as evidence) so it did not leave (room for any ) doubts

َ ‫أَع َدى األَعَا حدي إحلَيهَا حملقح َي‬

‫السل َ حم‬ ‫َما ححو حربَت قَ حط إحالَعَادَ حمن َح َرب‬
(Due to) the enmity of the enemy towards it,(but that he) refrained from
No one opposed it ever except for the vehement enemy
it seeking a truce

}30{
 ‫َر َد الغَيحو حر ي َ َد ال َ حاّن عَ حن اْل َ َر حم‬ ‫َر َدت بَل َ َغتحهَا دَعوى حمعَا حر حضهَا‬
Just as a respectable man keeps off the hand of a transgressor from his
Its eloquence refuted the accusations of its objectors
harem

‫َوفَو َق َجو َه حر حه ِف اْلحس حن َوالقحي َ حم‬ ‫َْلَا َمعَان كَ َمو حج البَح حر ِف َم َدد‬
And the (Qur’an) transcends the jewels of the sea in beauty and value Its meaning is like the waves of the ocean in helping (one another)

‫السأ َ حم‬
َ ‫ام عَ َىل اإلحكثَا حر بح‬‫َوال َ حت َس ح‬ ‫فَ َما تَ حع حد َوال َ حِتٰص عَ َجا حئبحهَا‬
Nor would you (be) satiated by its constant repetition (recitation) Its wonders cannot be counted nor comprehended

‫لَقَد َظ حفر َت حِبَب حل ا ح‬

‫لل فحاعت َ حص حم‬ ‫ْي قَا حريهَا فَ حقل حت ل َ حه‬ ‫ق‬
You have succeeded with the hope of Allah, therefore hold steadfast
‫َ َرت بحهَا عَ ح‬
It cools the eye of its reciter, so I said to him
onto it

َ ‫أَط َفأ َت َح َر ل ََظ حمن حور حد حها‬

‫الشبح حم‬ ‫إحن تَتلحهَا حخي َفة حمن َح حر نَا حر ل ََظ‬
Then you have doused the blazing fire with its cool water If you recite it due to fear of the heat of blazing fire

‫ح‬
‫وه ك َاْل ح َم حم‬ ‫آء‬ ‫ج‬ ‫د‬َ ‫ق‬
‫َ حَ َ َ ح ح‬ ‫و‬ ‫ح‬
‫اة‬ ‫ص‬‫ع‬‫ال‬ ‫ن‬‫م‬ ‫وه بح حه‬ ‫كَأ َ َّنَا اْلَو حض تَبي َ ح‬
‫ض ال حو حج ح‬
Of the sinners even though they came to it (with faces) black as coal It is the Houze-e-Kauthar with which faces are illuminated

‫فَالقحس حط حمن َغ ح‬
‫ْي َها ِف النَ ح‬
‫اس لَم ي َ حق حم‬ ‫اط َوكَاْلحي َز ح‬
‫ان َمع حدلَة‬ ‫وكَا ح‬
‫لص َر ح‬
َ
Justice, without which, amongst man cannot be established It is like the straight bridge like the scales in equilibrium

‫ْي اْلَا حذ حق ال َف حه حم‬ ‫اح يحن حك حر َها‬ ‫ح‬

‫ََتَ حاهل َوه َو عَ ح‬
(Feigning ) ignorance while they are shrewd
َ ‫ال َتَع َج ََب ْل َ حسود َر‬
Do not be astonished if the jealous person rejects it

‫َويحن حكر ال َفم َطعم اْل ح‬

‫آء حمن َسقَ حم‬ ‫ْي َضوءَ ال َشم حس حمن َر َمد‬ ‫ع‬‫ال‬ ‫ر‬‫ك‬‫قَد حتن ح‬
َ َ ‫ح ح‬
The mouth rejects the (sweet) taste of water due to sickness
‫ح َ ح‬
Verily the eye rejects the ray of the sun due to dust

}31{
 Chapter Seven
ِّ َّ َْ ْ
‫اج الن ِبي ﷺ‬
ِ ‫ذك ِر ِمعر‬
ِ ‫ِفي‬
Concerning the Mi’raaj of the Prophet ‫ﷺ‬
Allamah Busairi (R.A.) writes this poem in chronological sequence concerning the life and mission of the Prophet
‫ﷺ‬. After praising the Prophet ‫ ﷺ‬and mentioning his birth, he discusses the invitation of the Prophet ‫ ﷺ‬toward
Allah ‫ﷻ‬. With the first wahi the prophethood of the Prophet ‫ ﷺ‬is proclaimed. In this chapter, Allamah Busairi
speaks of the miraculous journey (Mi'raj) of the Prophet ‫ ﷺ‬to the seventh heaven. On this journey, the Prophet
‫ ﷺ‬passed the Sidratual-Muntahaa and was taken to such close proximity to Allah ‫ﷻ‬, where no other creation
had ever gone or will ever go again. Allamah Busairi (R.A.) shows that the Prophet ‫ ﷺ‬superseded every other
creation in rank. From this, one can gauge the Prophet’s ‫ ﷺ‬exalted status.

‫ون األَينح حق ال حر حس حم‬

‫َسعيا َوفَو َق حمتح ح‬ َ ‫يَا َخْي َ َمن َيَ َم العَا حفو َن َس‬
‫احت َ حه‬
Running the (mounted) on the backs of fast camels You the best of those to whose court seekers of bounties resort

‫حو َمن حه َو حالنع َم حة ال حعظم حْلحغت َ حن حم‬ ‫َو َمن حه َو الي َ حة ال حكْبى حْلحعت َ حْب‬
And O you who is the greatest bounty for a person who avails himself of
And O you is the greatest sign for he who takes a lesson
it

‫َك َما َسرى البَد حر ِف دَاج حم َن ح‬

‫الظل َ حم‬ ‫ت حمن َح َرم لَيل إ َحىل َح َرم‬
َ ‫َس َري‬
As the full moon travels through intense darkness You travelled by night from one sacred place to another

‫ح‬ ‫ح‬
‫ْي لَم حتد َرك َولَم حت َر حم‬
‫اب قَو َس ح‬
َ َ ‫ق‬ ‫ن‬‫م‬
At the distance of two cubits length, as has never been attained nor
َ ‫َوبح َت تَرىق إ َحىل أَن نل‬
‫ت َم حنلَة‬
And you continued ascending until you attained a position
sought

‫يم ََم حدوم عَ َىل َخ َد حم‬ ‫ح‬

َ ‫َوال حر حس حل تَقد‬ ‫ك َِجحي حع األَن حبيَا حء بحهَا‬
َ ‫َوقَد ََمت‬
And Rasuls just as a servant gives preference to his master And you preferred due to your position by all the Ambiyaa

‫ب العَل َ حم‬ ‫ِف َمو َكب حكن َ ح ح ح‬ ‫اق بح حهم‬ ‫لسب َع ح‬ َ ‫َوأَن‬
‫ت ََت َ ح‬
َ ‫ت فيه َصاح‬
In a procession in which you were the standard bearer
َ َ ‫الطب‬ َ ‫ْت حق ا‬
You passed the seven heavens with them

‫حم َن ح‬
‫الدن ح حو َوال َ َمرىق حْلحست َ حن حم‬ ‫َح َت إحذَا لَم تَ َدع َشأوا حْلحستَبحق‬
In closeness, nor any (room for ascent) for anyone to advance Until you left no gaol (for) any competitor to strive for

}32{
 ‫يت بحال َرف حع حمث َل اْلحف َر حد العَل َ حم‬
َ ‫نحو حد‬ ‫ت كح َل َمقَام بحاإل َحضافَ حة إحذ‬
َ ‫َخ َفض‬
You were invited to his majestic and unique position You made inferior every position by (your) advance, when

‫عَ َن ال حعيحون َو َسر أ َ حي حمكتَتح حم‬ ‫كَي َما تَ حفوزَ بح َوصل أ َ حي حمست َ حْت‬
From all eyes, and secrets well concealed So that you may be successful in a reaching the most concealed

‫َو حجز َت كح َل َمقَام غَْيَ حمزدَ َح حم‬ ‫فَ ححز َت كح َل فح َخار َغْي َ حمش َْتَك‬
And you surpassed every position which none other passed So you acquired every (status) worthy of pride unrivalled

‫يت حمن نحعَ حم‬‫َوعَ َز إحدر ح ح‬

َ ‫اك َما أحول‬ َ ‫يت حمن حرتَب‬ ‫ح‬
َ ‫َو َج َل حمق َد حار َما حول‬
And incomprehensible are those bounties which conferred upon you And extremely excellent are the ranks that were granted to you

‫حم َن العحنَاي َ حة حركنا َغْي َ حمنهَ حد حم‬ ‫حبشرى لَنا َمع َش َر اإلحسل َ حم إ َحن لَنا‬
By the Grace of Allah a pillar which is indestructible Glad tiding be to us o people of Islam. We have

‫بحأَك َر حم ال حر حس حل حكنَا أَك َر َم األ َحم حم‬ ‫الل دَاعحينَا ل ح َطاعَتح حه‬
‫َْلَا دَ َع ح‬
Because of the noblest of messengers , we are the noblest of ummats When Allah called, the one who invited us (Rasulullah ‫ )ﷺ‬to His worship

}33{
 Chapter Eight
ِّ َّ َ ْ
‫اد الن ِبي ﷺ‬
ِ ‫جه‬ِ ‫ذك ِر‬
ِ ‫ِفي‬
Concerning the Jihad of the Holy Prophet ‫ﷺ‬
Up to the time of Mi'raj the Prophet ‫ ﷺ‬and the Sahabah Radiyallahu Anhum were living in Makkah. In the
thirteenth year of prophet hood, they were commanded by Allah ‫ ﷻ‬to perform migration (hijrat) to Madinah.
After establishing an Islamic state in Madinah, the Prophet ‫ ﷺ‬was given permission by Allah ‫ ﷻ‬to declare holy
war (Jihad) against the infidels (Kuffar). By means of jihad and tabligh, Islam became the dominant religion.
Allamah Busairi in this chapter discusses the jihad of the Prophet ‫ﷺ‬, as well as his unflinching faith and trust in
Allah ‫ﷻ‬. He also discusses his unparalleled bravery, heroic feats and spirit of sacrifice for the Religion (deen) of
Islam by both the Prophet ‫ ﷺ‬as well as the Sahabah Radiyallahu Anhum.

‫َكنَبأَة أَج َفلَت حغفل حم َن الغَن َ حم‬ ‫آء بحعثَتح حه‬ َ ‫ح‬
َ ‫َراعَت حقل ح‬
‫وب العدى أنب َ ح‬
Just as a heedless goat that has strayed the heard becomes scared to a
The hearts of his enemies were struck with terror at the news of his advent
sudden alarm

‫َح َت َح حكوا بحالقَنَا َْلما عَ َىل َو َض حم‬ ‫ال يَلقَ حاه حم ِف كح حل حمع َْتَك‬
َ َ‫َما ز‬
Until, by the effects of lances they were like meat on a chopping block He never ceased to encounter them at every battle

‫أَشلَءَ َشالَت َم َع العحقبَا حن َوال حر َخ حم‬ ‫ون بح حه‬ ‫ح‬

The corpses which were carried away by vultures and eagles
َ ‫َودحوا الف َر َار فَكَ حادوا يَغبح حط‬
They loved fleeing that they would envy

‫َما لَم تَ حكن حمن لَي َ حاِل األ َ َش حه حر اْل ح حر حم‬ ‫ََت حضي اللَي َ حاِل َوال َيَد حرو َن عحدََتَ َا‬
As long as it was not nights of the sacred months (Ashur-e-Horum) Nights would pass without them knowing number

‫بح حك حل قَرم إ َحىل َْل حم العَ َدا قَ حر حم‬ ‫احت َ حهم‬ ‫س‬ َ
‫ل‬ ‫ح‬ ‫ف‬‫ي‬ ‫ض‬
َ ‫ن‬ ‫ي‬ ‫ح‬
‫الد‬ ‫ا‬ َ
‫ّن‬ َ ‫كَأ‬
َ َ َ ‫ح‬ َ
With every brave warrior, greedy for the flesh of the enemy It is as though the religion of Islam was a guest that visited their house

‫تَر حمي حِبَوج حم َن األَب َطا حل حملت َ حط حم‬ ‫ََي حر َِبر َ ح‬

‫َخيس فَو َق َسا حِبَة‬ َ ‫ح‬
They would strike ( the enemy) with a massive wave of brave warriors He used to lead an ocean of an army on galloping horses

‫يَس حطوا ح حِبستَأ حصل لحل حكف حر حمص َطلح حم‬ ‫حمن كح حل منت َ حدب ح‬
‫لل حُمت َ حسب‬ ‫ح‬
Fighting to exterminate the roots of kufr and to destroy it Of every volunteer, having hope of reward from Allah

}34{
 ‫حمن بَع حد حغربَتحهَا َمو حصول َ َة ال َر حح حم‬ ‫َح َت غ َ َدت حمل َ حة اإلحسل َ حم َو حه َي بح حهم‬
Reunited after her estrangement, with her family Until the religion of Islam became of them

‫ْي بَعل فَلَم تَيتَم َولَم تَئح حم‬

‫َو َخ ح‬ ‫ْي أَب‬
‫َمك حفولَة أَبَدا حمن حهم حِبَ ح‬
And a loving husband, so she did not suffer from orphanhood nor
Always taken care of by an affectionate father
widowhood

‫َماذَا َرأَى حمن حهم ِف كح حل حمص َط حد حم‬ ‫ال فَ َسل عَن حهم َم َصا حد َم حهم‬
‫حه حم الحب َ ح‬
What was his experience with them in each contest (battle) They were mountains, so ask about them from him who fought them

‫ول َحتف َْلحم أَدٰه حم َن ال َو َخ حم‬

َ ‫حف حص‬ ‫فَ َسل ححنَينا َو َسل بَدرا َو َسل أح ححدا‬
The verdict death for them was more severe than an epidemic Ask (them about the condition of ) Hunain, Badr, Uhad

‫حم َن العحدى كح َل حمس َود حم َن اللح َم حم‬ ‫اْلحص حد حري ال حبي حض حَحرا بَع َد َما َو َردَت‬
(They made their) white (shinning) swords red (with blood) after they were
Into every black lock of (hair) of their enemies
plunged

‫أَقل َ حم حهم َحر َف حجسم َغْي َ حمنعَ حج حم‬ ‫ْي بح حسم حر اْل َ حط َما تَ َر َكت‬ ‫ح‬
َ ‫َوالكَاتبح‬
And they write (with arrows) in calligraphic writing (on those of the bodies),
By their pens (lances). Like undotted letters,
which was left out

َ ‫يما حم َن‬
‫السل َ حم‬ ‫والورد َيت َ ح ح‬ ‫يما ََت َي ح حز حهم‬ ‫َشا حكي ح‬
‫السل َ حح َْلم ح‬
َ ‫از بحالس‬ ‫َ َ ح‬ َ ‫ح‬‫س‬
Completely clad with weapons they had characteristic marks to distinguish
Like arose is distinguished by (characteristic) marks from a thorn tree
them

‫فَتَح حس حب ال َزه َر ِف األَك َما حم كح َل َك حم‬ َ ‫حَت حدي إحلَي‬

‫ك حري َ ح‬
‫اح النَص حر نَش َر حهم‬
So you would think every brave man to be a flower in the bud The winds of help (from Allah) would guide you to their fragrance

‫حمن حشد حَة اْلَز حم ال َ حمن َشد حَة اْل ح َز حم‬ ‫كَأ َ َّنحم ِف حظ حهو حر اْلَي حل ن َب حت حربا‬
On account of the strength and bravery, not because of the tightness of their
saddles
As though they were, when on horseback like the plants on hills

‫ْي البَه حم َوالب ح حه حم‬

َ َ ‫فَ َما حت َف حر حق ب‬ ‫وب العحدى حمن بَأ حس حهم فَ َرقا‬
‫ارت حقل ح ح‬
َ ‫َط‬
So they could not make distinction between a lamb and a mighty warrior The hearts of the enemies flew into terror (due to their) prowess

‫آجا حمهَا َ حَت حم‬

َ ‫إحن تَلقَ حه األحس حد ِف‬ ‫ول ا ح‬
‫لل نحص َر حت حه‬ ‫َو َمن تَكَن بح َر حس ح‬
Even if a lion meets him in its den it begins to fear (this line was on the
army’s flag) And the person who has the help of Rasulullah ‫ ﷺ‬with him

‫بح حه َوال َ حمن ع َ حدو َغْي َ حمنقَ حس حم‬ ‫َولَن تَرى حمن َو حِل َغْي َ حمنت َ حصر‬
By him, nor would you find any enemy, but in pieces And you would never see a friend not assisted

}35{
 ‫كَاللَي حث َح َل َم َع األَشبَا حل ِف أ َ َج حم‬ ‫أ َ َح َل أح َمت َ حه ِف ححر حز حمل َتح حه‬
Like a lion which lodges with its cubs in a jungle He lodged his ummat in the fort of his religion

‫ان حمن َخ َص حم‬‫ه‬َ

‫َ ح ح‬‫ْب‬ ‫ال‬ ‫م‬ ‫ص‬
َ ‫خ‬
َ ‫م‬ ‫ك‬
َ ‫و‬
َ
‫فحي ح‬
‫ه‬ ‫لل حمن َج َدل‬
‫ات ا ح‬
‫كَم َجدَلَت كَلح َم ح‬
Concerning him, and the clear evidence (of Allah), disputed many a
How many queries did the words of Allah have with defiers
plaintiff

‫ِف الَا حهلحي َ حة َوالتَأ حد ح‬

‫يب ِف اليحتح حم‬ ‫اك بحالعحل حم ِف األح حم حي حمع حج َزة‬
َ ‫كَ َف‬
It is sufficient for you as a miracle (to have so vast) knowledge in an
In the period of ignorance, and such noble etiquettes in an orphan
unlettered person

}36{
 Chapter Nine
ُ َ َ ََ ََ َ َ ْ َ ََ
‫الل ﷺ‬
ِ ‫الل تعاىل و شفاع ٍة ِمن رس ِول‬
ِ ‫ب مغ ِفر ٍة ِمن‬
ِ ‫ِفي طل‬
Concerning Seeking Forgiveness from Allah ‫ ﷻ‬and

Intercession by the Holy Prophet ‫ﷺ‬

After discussing the life of the Prophet ‫ﷺ‬, his perfection and exalted status Allamah Busairi (R.A) in this chapter
seeks forgiveness from Allah ‫ ﷻ‬through the intercession and Waseela of the Prophet ‫ﷺ‬. Allamah Busairi (R.A)
says that his life was wasted in sin and disobedience, he regrets his misdeeds and turns towards Allah ‫ ﷻ‬seeking
forgiveness and repentance. He uses this poem as a Waseela through the Prophet ‫ ﷺ‬to gain acceptance in the
court of Allah.

‫لشع حر َواْلح َد حم‬

َ ‫حذنحوب حع حمر َمٰض ِف ا‬
َ ‫َخ َدمتح حه حِبَ حديح أَستَقح ح‬
‫يل بح حه‬
The sins of a life passed in poetry and serving (other) I served him with praise, by means of which I ask to be pardoned

‫كَأَن َ حن بح حه َما َهدي حم َن النَعَ حم‬ ‫إحذ قَل َ َد حاّن َما حَتٰش عَ َواقحب ح حه‬
As though I am due to it (poetry and serving others) a sacrificial animal As these two have garlanded me with that consequences which I fear

‫َح َصل حت إحالَعَ َىل الثَا حم َوالنَ َد حم‬ َ ‫أ َ َطع حت َغ َي‬

‫الصبَا ِف اْلَالَت ح‬
‫ْي َو َما‬
I achieved but sin and remorse I obeyed the misleading passions of youth in both conditions and I did not

‫الدنيَا َولَم تَ حس حم‬ ‫ْت ح‬

‫الدي َن بح ح‬ ‫لَم تَش َ ح‬ ََ ‫ارةَ نَف حسي ِف حَت‬
‫ار حَتَا‬ َ ‫فَيَا َخ َس‬
It did not purchase Deen with the world, nor had I negotiated for it the great regret of my soul in its transaction

‫َب ِف بَيع َوِف َسل َ حم‬ ‫ح‬

‫يََب ل َ حه الغ َ ح‬ ‫َو َمن يَبحع آ حجل حمن حه بحعَا حجلح حه‬
His being defrauded in the sale and its negotiation The person who sells his future for his present

‫حم َن النَبح حي َوال َ َحبلحي ح حِبن َص حر حم‬ ‫آت ذَنبا فَ َما عَه حدي ح حِبنتَقحض‬
‫إحن ح‬
With my Nabi Rasulullah ‫ ﷺ‬and nor is my rope broken If I had committed any sin my covenant is not (likely to be) violated

‫حُم َ َمدا َوهو أَو َف اْل َل حق بح ح‬

‫الذ َم حم‬ ‫فَإح َن حِل حذ َمة حمن حه بحتَس حمي َ حت‬
َ
(Being) Muhammad, while he is the most faithful of mankind in fulfilling
For verily I have a security from him due to my name
his promise

}37{
 ‫فَضل َوإحالَفَ حقل يَا زَل َ َة القَ َد حم‬ ‫إحن لَم ي َ حكن ِف َمعَا حدي آ حخذا بحي َ حدي‬
Out of kindness, then say O the slipping of my foot If at my resurrection, he should not take me by my hand

‫أَو يَر حج َع ال َ حار حمن حه َغْيَ حُم َْتَ حم‬ ‫َحا َش حاه أَن حَي َر َم ال َرا حجي َمكَا حر َم حه‬
I seek the sanctuary (in Allah) that he should deprive one who is hopeful of
Or that his neighbour (follower) returned from him dishonoured
his graces

‫َو َجدتح حه حْلَل َ حصي َخْيَ حملت َ حز حم‬ ‫َو حمن حذ أَل َزم حت أَفكَا حري َم َد حائ َح حه‬
I have found him to be best sanctuary for my salvation And since I have devoted my thoughts to his praises

‫ار ِف األ َ َك حم‬

َ ‫إ َحن اْلَيَا يحنبح حت األَز َه‬ ‫وت الغحن حمن حه ي َدا تَ حربَت‬
َ ‫َولَن ي َ حف‬
For verily rain causes flowers to bloom on rocks His bounty will never escape from (my) hand which has been soiled

‫ي َ َدا حز َهْي حِبَا أَثن عَ َىل َه َر حم‬ ‫َولَم أح حرد زَه َرةَ ح‬
‫الدنيَا ال َ حت اقت َ َط َفت‬
By the hands of Zuhair through his praises of Haram And I did seek the flowers (wealth) of the world which were plucked

}38{
 Chapter Ten
َ َ ْ ْ َ َ َ َُ ْ ْ
‫ات‬
ِ ‫ض الحاج‬
ِ ‫ات وعر‬
ِ ‫ذك ِر المناج‬
ِ ‫ِفي‬
Concerning the Seeking of Salvation and the Requisition of Necessities
After repenting Allamah Busairi (R.A) now takes refuge in his for The Messenger of Allah ‫ ﷺ‬as 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 The Messenger of Allah ‫ ﷺ‬he will receive salvation. His only hope is to love The Messenger of
Allah ‫ ﷺ‬and gain his intercession. Allamah Busairi (R.A) ends this poem by conveying Durood and Salaams upon
The Messenger of Allah ‫ﷺ‬, his family, Khualafa-e-Rashideen and his Sahabah Radiyallahu Anhum. He also
concludes with a Du’ah to Allah ‫ ﷻ‬to 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.

‫ول اْلَا حد َث العَ َم حم‬ َ ‫حس َو‬

‫اك حعن َد ححل ح ح‬ ‫يَا أَك َر َم اْلَل حق َم حاِل َمن أَل ح ح‬
‫وذ بح حه‬
Except you at occurrence of widespread calamity. Most generous of mankind, I have no one to take refuge in

‫يم ََتَ َىل بحاحسم حمنتَقح حم‬ ‫ول ا ح‬ ‫ح‬

‫لك ح‬
‫إحذَا ا َر ح‬ ‫ك حب‬
َ ‫لل َج حاه‬ َ ‫َولَن يَضي َق َر حس‬
When most Bountiful (Allah Ta’alaa) will manifest (Himself) by the name of And O messenger of Allah, your exalted status will not diminish, because of
the punisher me (intercession on my behalf)

َ ‫َو حمن عحلحو حم‬

‫ك عحل حم اللَو حح َوالقَل َ حم‬ ‫الدنيَا َو َض َرَتَ َا‬
‫ك ح‬ َ ‫فَإح َن حمن حجو حد‬
And part of your knowledge is knowledge of the Preserved Tablet (Lowh), and
For verily amongst your bounties is this world, and the hereafter
the Pen

‫إ َحن ال َكبَا حئ َر ِف الغحف َر ح‬

‫ان كَالل َ َم حم‬ ‫يَا نَف حس ال َتَقن َ حطي حمن زَل َة عَ حظ َمت‬
Verily major sins when pardoned are minor my soul do not become despondent due to your grievous sins

‫ان ِف القح َس حم‬

‫تَأ حِت عَ َىل َح َس حب العحصي َ ح‬ ‫ْي يَق حس حمهَا‬ ‫ح‬ َ ‫لَعَ َل َر‬
Would be distributed in proportion to the sins
َ ‫َحةَ َر حب ح‬
Perhaps the mercy of my Lord when distributed,

‫ك َواجعَل حح َس حاب َغْيَ حمن َخ حر حم‬

َ ‫ل َ َدي‬ ‫يَا َر حب َواجعَل َر َجا حئي َغْي َ حمنعَ حكس‬
By you, and make my reckoning (of deeds) not destructive My Lord (Sustainer)! Make my hopes, not unfulfilled

‫ال يَنهَ حز حم‬

‫َصْبا َمت تَد حع حه األَه َو ح‬ ‫َاري حن إ َحن ل َ حه‬
‫الد‬ ‫ِف‬ ‫ك‬
َ ‫وأَل حطف بحعَب ح‬
‫د‬
Patience, when called upon by hardships (calamities), runs away
َ َ
Be kind to Your Servant in both the worlds, for verily his

‫عَ َىل النَبح حي ح حِبنهَل َو حم ن َس حج حم‬ َ ‫َوائ َذن ل ح حسح حب َصلَة حمن‬
‫ك دَ حائ َمة‬
Upon the Propher ‫ ﷺ‬abundantly and gently So order clouds of blessings (salutations) from you perpetually

}39{
 ‫َوأَط َر َب العحي َس َحا حدي العحي حس بحالنَغ َ حم‬ ‫ان حري حح َصبَا‬ ‫ما ر َّنت ع َ َذب َ ح‬
‫ات الب َ ح‬ َ َ َ
And (as long as) the camel riders make their camels march with the enchanting
As long as the easterly breeze makes the branches of cypress rustle
songs

‫ان حذي الك ََر حم‬‫م‬ ‫ث‬ ‫ع‬ ‫ن‬ ‫ع‬ ‫و‬
َ ‫ي‬‫وعن عَلح‬ ‫حث َم ال حر َضا عَن أ َ حب بَكَر َوعَن حع َم َر‬
َ َ ‫ح‬ َ ََ
(Then) be pleased with Abu-bakr and Omar
And Ali and Uthman (Radiyallahu Anhuma), the people of nobility
(Radiyallahu Anhuma)

‫أَه َل التحٰق َوالن حٰق َواْلحل حم َوالك ََر حم‬ ‫ح‬

َ ‫الصح حب حث َم التَابحع‬
‫ْي فَ حهم‬ ‫َو ح‬
َ ‫الل َو‬
The people of piety, knowledge, clemency and generosity And upon his family his Sahabah, then upon those who follow them

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

‫َو ححس َن َخ حاَت َة يَا حمب حد َى ء حالنــعَــ حم‬ ‫ك َمغ حف َر ة‬

َ ‫ار حب َِجـعا َطلَبــنــَا حمن‬
َ َ‫ي‬
‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

‫حُم َ َم حد اْلحص َط ََف اْلَخ حصو حص بحالك ََر حم‬ ‫ار حب َص حل عَ َىل َمن َح َل بحاْل َ َر حم‬
َ َ‫ي‬
‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

‫َواغ حفر لحنَا حظ حمهَا يَا بَا حس َط حالنعَ حم‬ ‫َواغ حفر لحقَا حر حئهَا َواغ حفر ل ح َسا حمعحهَا‬

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

‫فَ حرج بحهَا كَر بَنَايَا َوا حس َع الك ََر حم‬ ‫أ َبي َ حاَتَا قَد أَتَت حستحـو َن َم َع حمائَة‬

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

}40{
 ‫فَاغفر بحهَا دَيــنَنَا يَا َوا حس َع الك ََر حم‬ ‫أ َبي َ حاَتَا قَد أَتَت حستحـو َن َم َع حمائَة‬

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in O my Lord, by the Chosen One, realize our goals
generosity

‫احس حْت بحهَا عَيــبَنَا يَا َوا حس َع الك ََر حم‬ ‫أَبي َ حاَتَا قَد أَتَت حستحـو َن َم َع حمائَة‬

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in O my Lord, by the Chosen One, realize our goals
generosity

‫ا َصلحح بحهَا َمالحنــَا يَا َوا حس َع الك ََر حم‬ ‫أ َبي َ حاَتَا قَد أَتَت حستحـو َن َم َع حمائَة‬

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

‫وه ِف اْلَس حج حد األَقٰص َوِف اْل َ َر حم‬

‫يَتل ح ح‬ ‫ْي حِبَا‬
َ
‫واغ حفر إح َْلحي ل ح حك حل اْلسلح ح‬
‫م‬ ‫ح‬ َ
Reciting in the Furthest Mosque and in the two Sanctuaries Include in your forgiveness, my God, everyone who bows before You,

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

‫اَس حه قَ َسم حمن أَع َظ حم القَ َس حم‬

‫َو ح‬ ‫حِبَا حه حمن بَيتح حه ِف َطيبَة َح َر حم‬
And whose name is an oath among the greatest of oaths By the preeminence of the one whose house is the Pure Land

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

‫لل كحلح حه حم‬

‫وا َن َ حد َضْي َخل حق ا ح‬
َ َ ‫نَبَلحـ َغ العحل حم نحي حه ا َن َ حه ب َ َشر‬

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

}41{
 ‫لل حِف بَدء َو حِف حخت َ حم‬
‫واْلم حد ح ح‬
َ َ ‫َو َه حذ حه حبردَ حة اْلحختَا حر قَد حختح َمت‬
All praise is due to Allah ‫ ﷻ‬at its outset and at its end This is the Poem of the Cloak composed for the Chosen One ‫ﷺ‬

‫َواغ حفر لَنَا مَا َمٰض يَا َوا حس َع الك ََر حم‬ ‫يَا َر حب بحاْلحص َطَف بَلحغ َمقَ ح‬
‫اص َدنَا‬
And forgive us the wrongs we’ve committed, O Vast in generosity O my Lord, by the Chosen One, realize our goals

َ ‫َسأَلتح‬
‫ك اْلَْيَيَا ذَا ال حو حد َوالك ََر حم‬ ‫فَاغ حفر لحنَا حش حد َها َواغ حفر ل حقَا حر حئهَا‬
I ask of you all goodness O You the Most Generous and Most Magnificent Forgive its writer and its reader

‫ْي اْلَل حق كحلح حه حم‬ َ ‫عَ َىل َحبحيبح‬

‫ك َخ ح‬ ‫وسلحم دَ حائما أَب َدا‬ َ ‫َم‬
َ ‫والي َص حل‬
On Your Beloved, the Best of All Creation My Master, descend peace and blessings continuously and eternally

‫أل َف حاِتة إىل َحض َرت النبي سيدنا وموالنا حُم َ َمد‬
‫وعىل آلة وصحبه َو َسلَم‬

}42{
He reached the highest place through his perfection
He drove out the darkness through his beauty
Beautified were all his characteristics
Blessings be upon him and his family

}43{
 ‫َ ْ َ ُ‬
‫مدح رس ِول‬
‫ِج حاىل حصدق َمقَ حاىل حُم َ َمد حرو حح فح َد َ‬
‫اك‬ ‫َمدح ر حس ح‬
‫وىل ححسن َ َ‬ ‫َ‬

‫زَين َح حبيب حُم َ َمد حرو ححي فح َد َ‬

‫اك‬ ‫َوصف عَ حجيب َشأن غَ حريب‬

‫الظل َ حم حُم َ َمد حرو ححي فح َد َ‬

‫اك‬ ‫نحو حر َ‬ ‫بَد حر التَ َما حم َِب حر الكَل َ حم‬

‫الس َخايَا حُم َ َمد حرو ححي فح َد َ‬

‫اك‬ ‫َك حف َ‬ ‫نَبح حي ال ََ‬
‫ْبايَا حجو حد العَ َطايَا‬

‫الل الل حُم َ َمد حرو ححي فح َد َ‬

‫اك‬ ‫الل ح‬
‫ح‬ ‫الل الل‬
‫الل ح‬
‫الل الل ح‬
‫الل ح‬
‫ح‬
‫َحبل َمتحْي َمتحْي حُم َ َم َد حرو ححي فح َد َ‬
‫اك‬ ‫عَون حمعحْي حمعحْي فَتح حمبحْي حمبحْي‬

‫عَقل َك َم حال َك َم حال حُم َ َم َد حرو ححي فح َد َ‬

‫اك‬ ‫حقر حب ال حو َص حال حو َص حال عَيش َ َ‬
‫ِج حال َ َ‬
‫ِج حال‬

‫اَمن ا َ َم حاَن َأم حاَن حُم َ َمد حرو حح فح َد َ‬

‫اك‬ ‫احنس َمكَ حاَن َمكَ حاَن عَيش زَ َم حاَن زَ َم حاَن‬

‫يَوم َمعَا حدى حمعَا حدىء حُم َ َمد حرو حح فح َد َ‬

‫اك‬ ‫ََحد َو َها حدى َو َها حدى حزهد َوزَا حدى َوزَا حدى‬
‫ا َ‬

‫{‪}44‬‬
 ‫ا َلَنَ حة َونَعحي حمهَا َسعد حْلَن ي ح َصلحي َويح َسلح حم َوي َ حزي حد َويحبَا حرك عَلَي حه ﷺ‬

‫الل عَلَي حه َو َسل َ َم َشه َران عَ َىل َمش حهو حر االَق َو حال اْلَر حويَة ﷺ‬ ‫و َْلَا تَ َم حمن ََحلح حه َص َ‬
‫ل‬
‫ح‬ ‫َ‬
‫لش حري َف حة أ َ حبو حه َسيح حدنَا عَب حد الل ﷺ‬
‫حتو حف بحاْل َ حدين َ حة اْلحن َ َور حة ا َ‬
‫َ‬ ‫ح َ‬
‫وكَان قَ حداجتَازَ بحأَخوال ح حه ب حن ع حدي حمن الط ح‬
‫ـآئ َف حة النَ َجا حريَة ﷺ‬ ‫َ‬ ‫َ َ َ‬ ‫َ َ‬
‫ث فحي حهم َشهرا َسقحيما يحعَانحو َن حسق َم حه َو َشك َو حاه ﷺ‬
‫َو َم َك َ‬
‫الل عَلَي حه َو َسل َ َم عَ َىل ال َرا حج حح تحسعَ حة اَش حهر قَ َم حر يَة ﷺ‬ ‫و َْلَا تَ َم حمن ََحلح حه َص َ‬
‫ل‬
‫ح‬ ‫َ‬
‫آن لحل َزمَ ح‬
‫ان ا َن يَن َجلح َي عَن حه َص َد حاه ﷺ‬ ‫َو َ‬
‫َح َض َرت أح َم حه لَيلَةَ َمول ح حد حه َسيح َد حتنَا آ حسي َ حة َو َسيح َد حتنَا َمري َ حم حِف نحس َوة حم َن اْل َ حظْيَ حة ال حقد حسي َ حة ﷺ‬

‫الل عَلَي حه َو َسل َ َم نحورا يَت َ ََل ل َ حؤ َسن َ حاه‬ ‫اض فَول َ َدت حه َص َ‬
‫ل‬ ‫ح‬ ‫خ‬
‫َ‬ ‫اْل‬ ‫ا‬ ‫ه‬
‫َ‬ ‫ذ‬
‫َ‬ ‫خ‬
‫َ‬ ‫وأ َ‬
‫ح‬ ‫َ‬ ‫َ‬ ‫َ‬

‫{‪}45‬‬
 ‫سالم‬

‫الل عَلَي حه َو َسلَم‬

‫ح‬
‫َص َىل الل عَ َىل حُم َ َمد َص َ‬
‫ىل‬ ‫ح‬
‫ول الل َسلَم عَلَيك يَا َرفحيـ َع َ‬
‫الشــ ح‬
‫أن َوالد ََر حج‬ ‫يَا َر حس َ‬
‫لَي َس حُمتَاج اح َىل ا ح‬
‫لس حر حج‬ ‫ت َسا حكن َ حه‬
‫كح حل بَيت ا َن َ‬
‫اس بحاْل ح َج حج‬
‫يَو َم تأِت النَ ح‬ ‫ك اْلَأ حم ح‬
‫ول حح َجـــتــحـنَا‬ ‫َوج حه َ‬
‫الل بحال َف َر حج‬
‫قَد أع َط حاه ح‬ ‫ت ع َ حائ َد حه‬
‫فَ َم حريضا أَن َ‬
‫حِف َطرحيق غَْي َ حذي حع َو حج‬ ‫ت حمر حش حدنَا حْلَال ح حقنَا‬
‫ا َن َ‬
‫قَب َل قَب حض ال حروح َواْل َ َر حج‬ ‫َر حب َوار حزقــنــَا حزي َ َ‬
‫ارتَ حه‬

‫َسيح حد ال حعرب َ ح‬
‫ان َوالعَ َج حم‬ ‫ف َص َىل الل عَ َىل اْل َ َد حّن‬
‫اَل ح‬

‫{‪}46‬‬
 ‫السم‬
‫ایبیبحالسمکیلعولصاتاہللکیلع‬ ‫یایبنالسمکیلعیاروسلالسمکیلع‬
‫رعشیکرعماجواےلاعصیوںیکالجواےل‬ ‫روتمحںےکیاجواےلدواہجںےکراجواےل‬

‫داغہنیسےکداھکںیئاسےنموہرکانسںیئ‬ ‫ےہہیرسحتدرہپآںیئاکشےکدریااہبںیئ‬

‫دےئجیمہوکاہسرایاروہڑیبا مہارا‬ ‫دوروہمغاکانکرہرسوراعملخدارا‬

‫متہپاتراےئوہےںیہاہتھہالیھپےئوہےںیہ‬ ‫رجنومغاھکےئوہےئںیہدورےسآےئوہےںیہ‬

‫یتہکےہآبہوزاریادملدوبحمبیاری‬ ‫ُا ِ‬
‫مےبسکاہمتریدردبررھپیتےہامری‬

‫مہرتبیصمےسڑھچایااےنپدانمںیماپھچیا‬ ‫رشحںیمآپوشخبایایاردوزخےساچبیا‬

‫ربنعیزںیفلوساھگنیاکلمئہبیطڑپاھیا‬ ‫اجینکنےکوقآیارہچۂاونرداھکیا‬

‫ےلہپدقومںہپرںیھکرسرھپںیہکرسوکااھٹرک‬ ‫ریمےومیلریمےرسورےہیہیارامناربک‬

‫{‪}47‬‬
 ‫قصئددهاجىمعلئهارلحمه‬

‫ہلبقءدںیدمدےکعبئہاِامیںدمدے‬ ‫یادمحمبےبرسواسامںدمدے‬

‫وسمیئانگفْرظن رتنمریحاںدمدے‬ ‫سیلیلریغکیادیسیکمدمین‬

‫ی‬
‫رمحفرامہبرغیبیرغابیںدمدے‬ ‫اعص مرپہنگامتخسرغیبیدارم‬
‫ی‬ ‫ب‬‫ش‬ ‫ک‬
‫ادنرںیورطئہمغدصئموطافںدمدے‬ ‫یایبن ی ُامفکبتمہتست‬

‫رہظمونرخدارمدشیااکںدمدے‬ ‫ازادحادمحوومحمددمحمدشیئ‬

‫شاہشااہںدمدےشاہدگایاںدمدے‬ ‫امدگامیئوتاطلسندواعملدشۂ‬

‫یاروسلرعیبشاعفایصعںدمدے‬ ‫یارایصعںرسبآوردہاجىمدبرت‬

‫{‪}48‬‬
 ‫َ ْ َْ ُ ْ َ ْ‬
‫دين ِ‬
‫املناجات ِامام زين الع ِاب ِ‬
‫َُمبحو َرة ا َع َمال حــنَا َطمع َاوذَ نــب َ‬
‫ـاو ح‬
‫الظلَم‬ ‫يَا حمص َط ََف يَا حُمت َ َب احر َحم عَىل حعصـيَــانحنَــا‬

‫بَلحغ َس َل حم َرو َضة فحيهَا النَبح حي اْلححـتَـ َرم‬ ‫احن نحل حت يَارحي َح َ‬
‫الصـبَـا يَو مــااحىل ا َر حض اْل َ َرم‬

‫َمن ذَا حت حه نحو حر اْل ح َدى مَن َكف ححه َِب حر اْلح َمم‬ ‫َمن َوج حه حه ََش حس ا حلض ََح َمن َخ حد هﹾ بَد حر الد َََج‬

‫الصح ح‬
‫ف َصا حر العَ َدم‬ ‫ح‬ ‫احذ َجائَن َا ا َحكَام حه كح َ‬
‫ل‬ ‫حقرآ ن ح حه بحر َهانحــن َـــانَسخا حال َد يَان َم َضت‬
‫ح‬ ‫ح‬
‫يَو م َاو لَيل دَا حئـــم َاوار زَق كَ َذ حاىل بحالك ََرم‬ ‫يَالَيتَـــنحـي حكن حت َك َمن يَـتبَـع ن َ حبيا عَالحــما‬

‫حطو َب حالَه حل بَل َد ة فحيهَا النَبح حي اْلححت َ َشم‬ ‫ف حهج حر اْلحص َط ََف‬
‫ا َكبادنَا َُم َرو َحة حمن سي ح‬
‫َ‬ ‫َح‬
‫ْب احشفَع يَا َش حفي حع بح َ‬
‫الصا حد َو النح ح‬
‫ون َو القَلَم‬ ‫حف القَ ح‬ ‫لَس حت بح َراج حمف َردا بَل اَق حربا حئى كحل َ حهم‬

‫اك العَتحي َق اْلححت َ َشم‬

‫حص حدي حق حه حف غَا حر حه ذَ َ‬ ‫ا َوال َ حد حه حف دَا حر حه ا َع َد حاء حه حف نَا حر حه‬

‫اك ال حع َىل َواْلحح َْتَم‬ ‫اَْلحرت ََٰض كَه ح‬

‫ف ال حورى ذَ َ‬ ‫ْي اْلَيَاء‬ ‫فَ حارو حق حه ع َ حد حل َ‬
‫الص َفا حعث َمان ح حه عَ ح‬
‫الن َس حاء يَنبحو َع ا َّنَا حر الك ََرم‬
‫اَل َفا حطمه َخْي ح‬
‫َ ح‬ ‫ت النَبح حي اَْلحص َط ََف‬
‫الص َفا بحن َ‬
‫ْي َ‬ ‫ح‬
‫َصلوا عَ َىل عَ َ‬
‫اَك حرم لَنــَايَو َم اْلَزحين فَضل َو حجو دا َوالك ََرم‬ ‫ت َش حفيـــ حع اْلحذنحبحْي‬
‫ْي أَن َ‬ ‫َحة ال حلعل َ ح‬
‫م‬ ‫ار َ‬
‫َ‬ ‫يَ َ‬
‫الظ حاْلحْي حف الـ َمو حك حب َوالـ حمزدَ َحم‬
‫َُمبحو حس ا َي حدى َ‬ ‫ْي ا َد حرك ل ح َزي حن العَابح حدين‬
‫َ‬
‫َحة ال حلعل َ ح‬
‫م‬ ‫ار َ‬
‫يَ َ‬
‫{‪}49‬‬
 ‫خري الربيه‬

‫ت احالَاحالَ َك ح‬
‫ن العَ حطيَة‬ ‫َما أ َن َ‬ ‫ـْب يَه نَظ َرة اح َىلَ‬
‫َخْي ال َ ح‬
‫ح‬
‫حجد حِل بح َوصل َوصل قَب َل اْل َ حنيَة‬ ‫يَا َِب َر فَضل َوتَ َ‬
‫اج عَدل‬

‫يَك حفي حسعَا حدي حسعَا حدي عَطفا عَل َ َي‬ ‫َكم ذَا احنَا حدي يَا َخْي َ َها حدي‬

‫اخْيَ حمر َسل حمر َسل احر َحم َش حجيا‬

‫يَ َ‬ ‫اك تَغ َفل عَنَا َوتَغ َفل‬
‫َحا َش َ‬
‫مادام قَلبحي قَلبحي بح ح‬
‫الذك حر َح َيـا‬ ‫ك ححبحي َصلو حة َر حب‬
‫احه حدي َ‬
‫َ َ َ‬

‫{‪}50‬‬
 َْ َْ َْ ْ َ
‫صيده غو ِثيه‬
ِ ‫ق‬
‫حُم حي ح‬
‫الدي حن حسلطا َ حن أل حر َجاىل‬ ‫َموا حَِل يَا َم َو حاِل يَا َموا حَىل‬

‫فَ حقل حت حْلَم َر حَت َّن حوى تَعَال‬ ‫ب كَاس ح‬

‫ات ال حو َصال‬ َ ‫َسقَ حاَن اْل ح ح‬
So I told my “Wine”, Advance towards me. Cups of union Beloved gave me to drink

‫ْي الـ َم َول‬ ‫ب‬ ‫ح‬

‫َت‬ ‫ر‬ ‫ك‬ ‫س‬ ‫فَ حهمت ل ح‬ ‫َسعَت َو َم َشت لحنَح حوى حف حكـ حؤوس‬
َ َ َ ‫ح ح‬
In my intoxication, I understood the friends in my midst. Then it moved and walked to me in cups;

‫حِبَا حىل َواد حخلحوآ ا َنـتحم حر َجال‬ ‫فَ حقل حت ل ح َسآ حئ حر اال َق َط ح‬
‫اب لـح حموا‬
And become my Companion. I said to all the Polar-Stars, Come and enter my State.

‫فَ َسا حىق القَو حم بحال َوا حف مَ َلل‬ ‫َهوا َواش َر حبوآ ا َنتحم حجنحو حدى‬
‫َو ح ح‬
Because the Cup-Bearer of the Fraternity has filled my cup to the full. Be courageous and drink, you are my army,

‫َو َال نحلـتحم عحل ح حوى َواتح َصال‬ ‫َش حربتحم فَضل َ حت حمن بَع حد حسك حرى‬
But you neither attained my height nor my Union. And you sipped from my cup, what I left after my deep “intoxication”,

َ َ‫َمقَ حام فَوقَ حكم َماز‬

‫ال عَال‬ ‫َمقَ حام حك حم ال حعىل َِجع َاو ل َ حكن‬
But mine is higher ever. All your stations are high,

‫يح َص حر حف حن َو َحس حب حذواال َ َلل‬ ‫ا َنَا حف َحض َر حة التَـقـ حريـ حب َوح حدى‬
The Mighty One who changes my state and suffices. I am singularly near to Him,

‫َو َمن ذَ حاف ال حر َج حال احع حِط حمثَال‬ ‫ا َنَا البَا حز حى ا َشهَ حب كح حل َشيخ‬
“Who is there among the Saints, so gifted as me?” I am a White Falcon of every Mystic.

‫َوتَ َو َج حن بحتــحيــ َج ح‬
‫ان ال َك َمال‬ ‫كَ َس حاَن َخلعَة بح َط َر ازحعَزم حعز‬
And he crowned me with the Crown of Perfection. He enrobed me with determination embroidered,

‫َوقَل َ َد حَن َو ا َع َط حاَن حس َؤ ال‬ ‫َوا َطلَعَ حن عَىل حسر قَ حديم‬

He adopted me and granted my request. Unto me, He revealed the Ancient Secrets.

‫فَ ححك حم نَافحذ حف كح حل َح حال‬ َ ‫َو َو الَ حَن عَ َىل‬

‫االِ ق َط ح‬
‫اب َِجــعا‬
So my Orders are effective under all circumstances. And He made me a Filter over all the Polar-Stars.

}51{
 ‫ار الـ حك حل َغورا حف ال َزو ال‬
َ ‫ل َ َص‬ ‫فَلَو القَي حت حس حرى حف حِبَار‬
They would have at once dried up. Had I thrown my secret into the oceans,

َ َ‫ل َ حد َكت َو اخت َ َفت ب‬

‫ْي ال حر َمال‬ ‫َولَو اَلقَي حت حس حرى حف حجبَال‬
They would have become pulverized. Had I thrown my secret over mountains,

‫ْلَ َ حم َدت َو ان َط َفت حمن حس حر َحال‬ ‫َولَو اَلقَي حت حس حرى فَو َق نَار‬
It would have been at once extinguished by the secret of my mystic state. Had I thrown my secret into fire,

‫ـموىل تَعَال‬ ‫ح‬

َ ‫ام بح حقد َرة ال‬
َ َ‫لـ َق‬ ‫َولَو القَي حت حس حرى فَو َق َميت‬
He would have stood up with the power of Exalted God. Had I thrown my secret over the dead,

! ‫ََتح حر َو تَنق حَٰض اح َال ا َتَال‬ ‫َو َما حمنهَا حش حهور ا َو حد حهور‬
Which flow but with my knowledge. There are no months or ages,

‫َو حتعلح حم حن فَا َق حصر عَن حج َد ال‬ ‫ْب حَن حِبَا يَا حَت َو ََي حرى‬
‫ح‬
‫َو حَت ح‬
And so, will you terminate your wrangles with me. And they acquaint me with the present and the future, and they give me
information.

‫آء فَاالح س حم عَال‬ ‫ش‬

َ َ ‫ت‬ ‫ا‬ ‫م‬ ‫ل‬‫ع‬‫ف‬‫واح‬ ‫حم حري حدى حهم َو حطب َواش َطح َو َغ حن‬
‫َ َ َ ح‬
And act without restraint, for His name is Exalted. Be courageous my disciple, be cheerful and sing, in ecstasy

‫عَ َط حاَن حرفعَة نحل حت الـ َمــن َا ل‬ ‫َلل َر حب‬

‫ح‬ ‫ا‬ ‫ف‬َ ‫َت‬
َ َ ‫ال‬ ‫ى‬ ‫حم حري ح‬
‫د‬
He has granted me the status through which I have attained high eminence. Do not be frightened, my disciple, Allah is my Sustainer,

‫السعَادَ حة قَدب َ َدال‬

َ ‫َو َش حاؤ حس‬ ‫حطبو حىل حف ال َسم ح‬
‫آء َو اال َر حض حدقَت‬
And I have been given the rank of Good-Luck.
َ ‫ح‬
My drums have been beaten in the heavens and earth,

‫ت ححك حم‬ ‫بحلَد ا ح ح‬

‫َو َوق حت قَب َل قَل حب قَد َص َفال‬
And my time has been purified before my birth.
َ ‫لل حملِك َِت‬ ‫ح‬
The Empire of Allah is under my command,

‫َك َخردَلَة عَىل ححك حم التح َصال‬ ‫ن َ َظر حت احىل بحل َ حد ا ح‬

‫لل َِجـــعا‬
It is like a mustard seed alongside my sovereignty. I cast a glance at the entire Empire of Allah,

‫عَىل قَ َد حم النَ حب بَد حرال َك َمال‬ ‫َوكح حل َو حىل ل َه قَ َدم َو اح حَن‬

And I follow in the footsteps of the Holy Prophet, the Full Moon of Perfection. Each Saint has a station,

‫عَ حزوم قَاتحل حعن َدالقحتَال‬ ‫حم حر ي حدى َال ََتَف َواش فَاح حَن‬
For I am a determined combatant in battle. Do not be frightened, my disciple, of a Slanderer,

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 ‫َوا َعل َ حم عَ َىل َرا حس الحب َ حال‬ ‫الدي حن اح ح‬
‫َسى‬ ‫ا َنَا الحي ح حىل حُمىح ح‬
And my banners fly on mountain tops. Jilan is my abode; reviver of the faith is my title

‫َوا َق َد حام عَ َىل حعنح حق ال حر َج حال‬ ‫ن َواْلحخ َدع مَقَ حام‬

‫ا َنَا اْل َ َس ح ح‬
And my feet are on the neck of all Saints. I am Hassani and my esoteric station is at Makhdaa’

‫َو َج حدى َصا ححب العَ ح‬

‫ْي ال َك َم حال‬ ‫وعبد القَا حد حر اْلش حهور اح ح‬
‫َسى‬
‫ح‬ َ ‫ََ ح‬
And my ancestor is one possessed of an insight Perfect. ABDUL QAADIR is my famous name.

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 ‫یاالیجینش ًهلل‬
‫ادملد ِیاذنِ اهلل‬،‫یاالیجینش ًهلل‬ ‫یاالیجینش ًهلل‬،‫یاالیجینش ًهلل‬
Ya Jilaani Shaian Lillaah, Almadad Bi Iznillah Ya Jilaani Shaian Lillaah, Ya Jilaani Shaian Lillaah

‫چایاوہںشامواگپہیاالیجینش ًهلل‬ ‫ا ٴٓودمدوکاشنہشہ‬،‫آپاکوہرکاحلابتہ‬

ّ
Chillata hoon Shaam wa Pakaah, Ya Jilaani Shaian Lillah Aap ka ho kar Haal Tabah, Aao Madad ko Shahenshah

‫ریتےوسااےاعاجیلہ‬،‫ھجموکںیہنوکیئادیم‬ ‫ایرطفہیسفندیلپ‬،‫ری‬ ‫ایرطفاطیشنم د‬

Mujhe Ko Nahin Koi Umeed, Tere Siwa Aye Alijaah َ Taraf ye Nafs Paleed
Ek Taraf Shaitaan Mareed, Ek

‫احلریماےہتخسابتہ‬،ٰ‫ایرظنریمےومیل‬ ‫ریمےرمضیکرکدےدوا‬،‫بکیوہہیآہ ْبا‬

Ek Nazar Mere Maula, Haal mera hey Sakht Taba Kab tak ho yeh Aah Puka, Mere Maraz ki kardey Dawa

‫وغثامظعشااشنہہ‬،‫ےجیکٴدمد ایدریگتس‬ ‫دنمشںیہتری ٴاوریپ‬،‫وہہندمدںیمھچکیاریخ‬

Kijiye Madad Ya Dastaghir, Ghouse Azam Shahenshah Hona Madad mein kuch Takheer, Dushman hain barnao peer

‫ریتاوہںدےھجموکانپہ‬،‫وہںایکایکرپریتاوہں‬ ‫وہں ْروسارپریتاوہں‬،‫ںیموہترارپریتاوہں‬

Hoon kya kya par tera hoon, Tera hoon dey mujhko panah Mein hu bura par Tera hoon, Hoon ruswa par tera hoon

‫دبعااقلدراشنہشہ‬،‫وتااھچےہ ْتااھچ‬ ‫سےستراوہںسےسترا‬،ٰ ‫ھچکیھبںیہنھجمںیموقتی‬

Tu Accha hey Tu Accha, Abdulqadir Shahenshah Kuch bhi nahin mujhme Taqwaa, Subse bura hoon subse bura

‫والیسجےکنمںیموہوہنمالیمںیہنوہیا‬ ‫زنمالیمںیہنوہیا‬،‫زںیمیلیمںیہنوہیت‬
Wilayat jiskay mann mein ho wo mann mayla nahin hota Zameen mayli nahin hooti, Zaman mayla nahin hoota

‫ہشالیجںےکاعقشاکنفکالیمںیہنوہیا‬ ‫ہکآوغشِ دحلںیمیھبدبنالیمںیہنوہیا‬

Shahey Jilaan key Aashiq ka Kafan mayla nahin hoota Key Aaghooshey Lahad mein bhi badan mayla nahin hoota

‫دبعااقلدراشنہشہ‬،‫ْتااھچےہ ْتااھچ‬ ‫سےستراوہںسےسترا‬،‫ھچکیھبںیہنھجمںیموقتٰی‬

Tu Accha hey Tu Accha, Abdulqadir Shahenshah Kuch bhi nahin mujhme Taqwaa, Subse bura hoon subse bura

‫ی ٴاوںرمادںیاخرطوخاہ‬،‫زعتوہاوررحموہ‬ ‫دورہیاسریکْلفتوہ‬،‫ریمےدلںیمتمہوہ‬
Ezzat ho air Hurmat ho, Pao Muraade Khaatir Khuwa Mere dil mein himmat ho, door ye saari kulfat ho

‫یادشہہیاتختوالکہ‬،‫آپوتشانتمظعوہ‬ ‫احلہپریمےرتمحوہ‬،‫آپیکمشچانعیوہ‬
Aap to Shaan Azmath ho, Badshahe Ba Takht wa Kula Aap ki Chashme Inayath ho, Haal pe mere Rehmat ho

‫ریتےدراکرپےہریقفیاالیجینش ًهلل‬ ِ ،‫امیاےہہیسےسریقح‬

‫رسحتاعج ْ ررتریصقت‬
Terey dar ka par hey Faqeer, Ya Jilaani Shaian Lillah Mana hey ye sub sey Haqeer, Hasrath Aajiz Pur Taqseer

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