II-BURDHAH IMAM BOUSERI R.A.

LIST OF CONTENTS

Chapter One
MENTIONING IMMENSE LOVE FOR PROPHET MUHAMMAD ‫صلى هللا‬
‫علیه و آله وسلّم‬

Chapter Two
PREVENTING SELFISH DESIRES

Chapter Three
IN PRAISE OF PROPHET MUHAMMAD ‫صلى هللا علیه و آله وسلّم‬

Chapter Four
REARDING THE BIRTH OF PROPHET MUHAMMAD ‫صلى هللا علیه و آله وسلّم‬

Chapter Five
ABOUT THE BLESSINGS OF CALL (MIRACLES) OF PROPHET
MUHAMMAD ‫صلى هللا علیه و آله وسلّم‬

Chapter Six
REARDING THE GLORIOUS QURAN

Chapter Seven
REARDING THE MENTION OF ASCENSION (ISRA or MI’RAAJ) OF
َ ‫علَی ِه َو‬
PROPHET ‫سل ّم‬ َ ُ‫صلَّى هللا‬
َ
Chapter Eight
REARDING THE BATTLES OF PROPHET MUHAMMAD ‫صلى هللا علیه و‬
‫آله وسلّم‬

Chapter Nine
ASKING ALLAH’S FORGIVENESS AND INTERCESSION BY
PROPHET MUHAMMAD‫صلى هللا علیه و آله وسلّم‬

Chapter Ten
REGARDING INTIMATE TALK AND REQUEST FOR NEEDS
 ‫قصیدة بردةالمدیح‬

‫هللا صلى هللا علیه و آله وسلّم‬

ِ ‫سو ِل‬ ِ ‫األو ُل فِى ِذ ْك ِر ِعش‬
ُ ‫ْق َر‬ ْ َ‫اَلف‬
َّ ‫ص ُل‬
Chapter One

MENTIONING IMMENSE LOVE FOR PROPHET MUHAMMAD ‫صلى هللا‬

‫علیه و آله وسلّم‬

This Chapter contains 12 stanzas. It starts with rhapsodizing about love

for the Prophet ‫ صلى هللا علیه و آله وسلّم‬. All the places mentioned in this part
namely; Zie Salam, Kazimah and Idam belong to Hijaz – Western Saudi
Arabia. These physical, geographical sites indicate that the beloved is not
metaphorical but a real one. Initial seven stanzas are in passive form, a
lament about separation and pain. Then the poet discloses his secret love,
expressing his helplessness and the admonisher’s futile advice. He adds
that this sudden, involuntary, uncontrolled love is not a youth flame or
infatuation but it has emerged in his grey-haired, old and experienced age.
So when this old age which is devoid of teenage-like passions could not
diminish his new found love, how can the sermon of an admonisher be
effective?
 (1)
‫َم‬
‫ِی سَل‬‫ِذ‬
‫ِ جِیرانٍ ب‬ ‫َك‬
‫ُّر‬ َ ‫ِن‬
‫تذ‬ ‫َم‬
‫ا‬
‫دم‬
ِ َِ ‫َة‬
‫ٍ ب‬ ‫ْل‬
‫ُق‬‫ْ م‬
‫ِن‬‫َراى م‬‫ًا ج‬ ْ َ
‫مع‬ ‫َ د‬ ‫َج‬
‫ْت‬ ‫َز‬
‫م‬
‫اے از یاد صحبت یارانت اندر ذی سلم‬
‫اشک چشم آمیختی با خون روان گشتہ بہم‬

‫کیا تمهیں یاد آگئے همسایگان ذی سلم‬

‫خون کے آنسو جو آنکهوں سے رواں هیں دمبدم‬

‫جاں چت آون میر ےتائیں ساتهی ذ ی سلم دے‬

‫َلم دے‬
‫َت هنجو روون مار ے درد ا‬
‫نین مرے ر‬

‫ذی سلم دے پاڑےوالے دوستاں دی یاد نال‬

‫ خون والے لڑک الل‬،‫تیڈی اکهڑیاں چوں روان تہئے‬

‫ذي سلم جي پاڙي وارن دوستن جي ياد کان‬

‫خون وارا لڙڪ تنهنجي جسم تر مان ٿيا عيان‬
‫ده سلم اوسيدونکښۍ ګونډيانو پسې ستا سترګو نه اوښکښۍ بهيږۍ چۍ ورسره په ګوانډ کښۍ وينه‬
‫بهيږۍ‬

Is it in the memory of Zi-Salam guys; their mention

From your eyes tears mixed with profuse blood run

Glossary:
1. Jeeran ‫ ِجیران‬: plural of ‫ جار‬those closer to a man; here it means
neighbourers in the house of beloved one.
2. Zie Salam ‫ ذی سلم‬: the name of a tree located in a jungle between
Makkah Mukarramah and Madinah Munawwarah. During his
migration from Makkah to Madinah, Prophet Muhammad ‫صلى هللا علیه‬
‫ و آله وسلّم‬had stayed for a while beneath its shade for taking rest.
Others describe it as a mountain located east of Madinah
Munawwarah. Some even define it as a place of rest (‫سالم‬ َّ ‫ )دارال‬in
paradise. Yet some others treat it metaphorically as the ever-
illuminating tomb of the Prophet ‫صلى هللا علیه و آله وسلّم‬.
3. Mazaj ‫ مزج‬: to mix, intermingle (from ‫)مازج‬
4. Muqlatin ‫ ُمقلَة‬: white and black of the eye, eyeball

Literal Translation: Poet addresses himself. Is it in the memory of those

neighbourers (friends) who used to stay by Zie Salam ‫ ذى سلم‬that tears
flowing from your eyes have added blood with them or you are weeping
profusely in longing for your intimate friends.
 ‫)‪(2‬‬
‫ٍ‬
‫مة‬‫َِ‬
‫ء كاظ‬ ‫ِْ‬
‫لقآِ‬‫ِن ت‬‫ُ م‬
‫ِّیح‬
‫ِ‬ ‫َم ه‬
‫َبَّتِ الر‬ ‫ا‬
‫َم‬
‫ِ‬ ‫ْ ا‬
‫ِض‬ ‫ِن‬‫ء م‬‫َآِ‬ ‫ِى الظَّل‬
‫َم‬ ‫ُ ف‬ ‫َو م‬
‫َضَ البَر ق‬ ‫َو ا‬
‫ا‬
‫یا مگر از کاظمہ بادے ورزید از کوئے دوست‬
 ‫یا مگر در نیم شب برقے جہیدہ از اضم‬

‫صبا الئی هے سَمت کاظمہ سے اک پیام‬

‫یا هوا بجلی سے روشن رات میں کوہ اضم‬

‫ِّ‬
‫گهلے محبوباں دی واؤں‬ ‫یاں اوہ ٹهنڈی واؤ‬
‫یاں ایہ بجلی لشکی آہی رات اندهیاری جاؤں‬

‫یا گهلی ہے کاضمہ دے پار توں اہڑی هوا‬

‫یا اضم پاسے اندہیرے وچ کہنو ڻچمکی بهال‬

‫ڪاظمه جي پار کان گهلي يا هير ڪا‬

‫کنوڻ چمڪي ڀال‬‫يا ِاضم پاسي انڌيري ۾ َ‬

‫کاظمه يعنۍ مدينه منوره ښار لورۍ نه خوږ اواز چليږۍ او يا په توره شپه باندې کوه اضم باندې‬
‫بجلئ پړک وهۍ‬
‫‪Or (is it) that a breeze from Kazimah side has blown‬‬
‫‪Or lightning did spark in dark from Idam’s mountain‬‬

‫‪Glossary:‬‬
‫ت ‪1. Habbat‬‬‫)‪َ : to blow (wind), to rise (star, dawn‬هبَّ ِ‬
‫كاظ َمة ‪2. Kazimah‬‬ ‫‪ِ : Nowadays a road leading to Makkah, name of a‬‬
‫‪spring, one of numerous names of Madinah Munawwarah. Still‬‬
‫‪others say that it is the name of a place near Madinah Munawwarah.‬‬
‫ض ‪3. Auomad‬‬ ‫‪) to glitter, glimmer, wink, spark lightly‬ا یماض ‪ : (from‬اَو َم َ‬
‫‪ : Name of a vale or mountain in the suburbs of Madinah‬اِضَم ‪4. Idam‬‬
‫‪Munawwarah.‬‬

‫‪Literal Translation: (Your blood-mixed tears are caused by) that breeze‬‬
‫‪ or (are they due to) a lightning‬كاظمة ‪which is coming from the Kazimah‬‬
‫ِإضم ‪that has struck the dark night by the mountain of Idam‬‬
‫)‪(3‬‬
‫َتا‬
‫هم‬‫َا َ‬
‫ُف‬ ‫ِن ُقلت‬
‫َ إكف‬ ‫َیكَ إ‬‫َین‬
‫لع‬ ‫َم‬
‫َا ِ‬‫ف‬
‫ِم‬
‫ِ‬ ‫ِق یه‬‫َف‬
‫َ إست‬‫َلبِكَ إن ُقلت‬
‫ِق‬‫َا ل‬
‫َم‬
‫و‬
‫چیست چشمت را چہ گوئی خشک شو گریاں شود‬
‫چیست دل گوئی بهوش آ شیفتہ گرد و زغم‬

‫کیا هوا آنکهوں کو تیری رو رہی ہیں زارزار‬

‫کیا هوا دل کو تیرے کیوں اسقدر کہاتا هے غم‬

‫کراں نہ رووو دہائیں دہائیں‬ ‫اکهیں نویں میں منع‬

 ‫دل نوں صبر قرار دیاں پر دونویں سمجهن ناہیں‬

‫ جو روئڻ رکدا نہیں‬،‫کیا تہیا تیڈی اکهیاں کوں‬

‫ هوش وچ آندی نہیں‬،‫دل کوں آکهو هوش وچ آ‬

‫ڇا ٿيو اک ڙين کي روڪڻ سان روئڻ رڪجي نٿو‬

‫دل چري سڌرڻ بجا ويتر وڃي ٿي بگ ڙيو‬

.‫ستا په دې سترګو باندې څه شوې چی ته ورته واېې چې اوښکښۍ مه بهوه خو هغه منع کپږۍ نه‬
‫هم داسې ستا زړه باندې څه شوې چۍ ته ځان ټولو په ځائ نور غمګين کيږۍ‬

What’s with your eyes, ye ask ‘stop!’ more they run

And to your heart ye ask ‘calm down!’ it does burn

Glossary:
1. Ikfufa ‫ إكفُفَا‬: (from ‫ كفكف‬to prevent, withhold)
2. Hamata ‫ َه َمتا‬: (from ‫ َه ُمو‬, ‫ ) َه َمى‬the two flow, used for water, tears
3. Istafik ‫ إست َ ِفق‬: (command form), ‫ س‬and ‫ ت‬are superfluous. ‫ افق‬to
come to senses
4. Yahimee ‫یهم‬ ِ : (from ‫ ِهیا ًما‬, ‫ ُهیو ًما‬, ‫ )هام‬to love someone desperately

Literal Translation: Poet asks himself that isn’t the cause of his lament,
the remembrance of friends or the friends’ quarters, (if that is not the case)
then ‘what has happened that whenever you try to prevent your both eyes
from flowing, they shed more tears and when you ask your heart to come
to senses (from love’s intoxication), it becomes more desperate for this
love.’
 ‫)‪(4‬‬
‫ِم‬‫ُنكَت‬‫َّ م‬
‫ُب‬ ‫َّ الح‬
‫َن‬ ‫ُّ ا‬‫َّب‬
‫ُ الص‬ ‫َیحسَب‬
‫ا‬
‫ِم‬
‫ِ‬ ‫ْطَر‬
‫مض‬‫َ ُ‬
‫ِنہ و‬ ‫ٍ م‬ ‫ْسَجِم‬
‫من‬ ‫َ ُ‬
‫َین‬ ‫َا ب‬
‫م‬
‫اے تو پنداری عشق عاشقاں پنہاں شود‬
‫باوجود آتش دل سوزد آب و چشم نم‬

‫عشق‬ ‫هے عبث تیرا گمان چهپتا نہیں هے راز‬

‫ِ‬
‫َ‬
‫نم‬ ‫اس کو افشا کر رهے ہیں سوزدل اور چشم‬
‫ِ‬

‫ایہ جو تسیں گمان کرو جو عاشق عشق چهپائے‬

‫اکهیں گریاں تے دل بریاں ایہ دو شاہد آئے‬

‫عشق مخفی ره نہ سگهسی‪ ،‬کر نہ عاشق ای خیال‬

‫روئندیاں اکہیاں‪ ،‬تے جلدا دل‪ ،‬سڻاون تیڈا حال‬

‫عشق مخفي رهندو ‪ ،‬ڇا عاشق جو هي اهي گمان‬

‫چشم گريان ۽ دل_ بريان جي اهي درميان‬
‫په مينه نه ډک يو عاشق دا خيال کوې چۍ بهيدو اوښکو او سوخته زړه په پناه کښۍ خپل مينه به پټ‬
‫اوساتۍ که چېرې داسې خيار يې وۍ نو ډير غلط خيال يې دې‬
‫‪Does the lover think his love will remain hidden‬‬
‫‪Between a flowing (eye) and a heart full of burn‬‬

‫‪Glossary:‬‬
‫صب ‪1. Al-sabb‬‬ ‫‪ means to love someone), lover‬صب) ‪ :‬ال َّ‬
‫‪aled‬ی‪ ) to be hidden, conce‬إن َكتِ َم ‪ُ : (from‬من َكتِم ‪2. Munkatimun‬‬
‫س ِجم ‪3. Munsajimun‬‬ ‫س َج ‪ُ : (from‬م ْن َ‬
‫‪ undulating flow of water) ripple with‬إنت َ َ‬
‫‪rise and fall‬‬
‫ض َط ِرم ‪4. Mudtarimun‬‬ ‫‪ ) inflammation, burning‬اضطرام ‪ُ : (from‬م ْ‬

‫‪Literal Translation: Does the lover think that love will remain secret while‬‬
‫‪the tears from eyes are flowing in wave-pattern and the heart keeps‬‬
‫?‪burning‬‬

‫(‪)5‬‬
‫َل‬
‫ٍ‬ ‫َى طَل‬‫َل‬
‫ًا ع‬ ‫َْ‬
‫مع‬ ‫ْ د‬‫ِق‬
‫تر‬ ‫َى َلم‬
‫ْ ُ‬ ‫هو‬ ‫َلو ْ‬
‫ْالالَ‬
‫َم‬
‫ِ‬ ‫َل‬ ‫ِالبَانِ و ْ‬
‫َالع‬ ‫ْر‬
‫ِك‬‫لذ‬ ‫ِْقت‬
‫َ ِ‬ ‫َر‬‫َآل ا‬
‫و‬
‫گر نہ بودے عشق اشکت بر طلل کے ریختی‬
‫کے بود بے خواب چشمت از غم بان و علم‬

‫ِ عشق‬
‫یوں نہ ویرانوں پہ روتا گر نہ هوتا سوز‬
‫ِّہ بان و علم‬
‫مضطرب نہ کرتے تجہکو قص‬

‫جیکر عش نہ ہوندا تینوں ہنجو مول نہ روندوں‬

‫مٹهی نیند اکهیں وچ دهر کے غفلت کرکے سوندوں‬

‫نا هو وے عشق توں ویرانے تے‪ ،‬روویں نہ ہا‬

‫یاد کر بان و علم کوں‪ ،‬توں کڈہیں جاگیں نہ ہا‬

‫ناهي پيڙو عشق جو ويراني تي روئين نه ها‬

‫رات ڀر بان ۽ علم جي ياد ۾ جاڳين نه ها‬

‫که په رسول هللا صلۍ هللا عليه وسلم باندې عاشق نه يې نو ولې ده مکه شريف کنډراتو باندې ژاړې؟‬
‫که داسې مينه نه کوې نو په جان ونه او کوه اضم په ياد کښۍ ولۍ شپۍ ويښۍ تيروۍ؟‬
‫‪Sans infatuation you won’t shed tears on sand dune‬‬
‫‪Nor be sleepless if one, of Alam or Baan did mention‬‬

‫‪Glossary:‬‬
 1. Araaqa ‫ َأراق‬: (‫ )رقرق‬to cause tears to flow
2. Talalin ‫ َطلَل‬:(plural ‫ )طلول‬remains of a ruined house
3. Ariqa ْ‫ اَ ِرق‬: sleeplessness, partial insomnia
4. Baan ‫ بَا ِن‬: the Egyptian Willow, a tall tree like tamarisk, grows singly
with exotic fragrance. It gives oil called Alban oil.
5. Alam ‫ ا ْلعَ َلم‬: (plural. ‫ ِعالم‬, ‫ )عَالم‬elevated mountain, limit stone, way-
mark (Baan and Alam are two places in Hijaz).

Literal Translation: If you were not in love, you would not have shed
tears (signs of having been trapped in love) on the mounds, nor at the
mention of Baan tree (which is tall like beloved and fragrant like his mouth
odour) or spent sleepless nights at the mention of Alam mountain (where
beloved had made a stay).
Explanatory Notes: A poet says:
‫حب من سکن الدّیارا‬
ّ ‫و ما حب الدّیار شغفن قلبی والکن‬
My heart was not trapped by the love for this abode but for the love of those who used
to live in that abode.
 ‫)‪(6‬‬
‫ْ‬
‫د ت‬ ‫َِ‬‫َا شَه‬ ‫َْ‬
‫د م‬ ‫َ‬
‫بع‬ ‫ً‬
‫ُبَّا‬
‫ُح‬ ‫ْك‬
‫ِر‬ ‫َ ُ‬
‫تن‬ ‫َكَیف‬
‫ف‬
‫َم‬
‫ِ‬ ‫َالسَّق‬‫ْعِ و‬ ‫َّ‬
‫الدم‬ ‫ُ‬
‫ْل‬‫دو‬‫ُُ‬‫َیكَ ع‬‫َل‬
‫ِه ع‬‫ب‬
‫چوں کنی انکار عشقش چوں گواہی میدہند‬
‫بر تو اشک چشم و دیگر زردی روئے سقم‬

‫عشق سے انکار کرنا تیرا ممکن ہی نہیں‬

‫ِ َ‬
‫نم‬ ‫ہیں گواہ معتبر صورت تیری اور چشم‬

‫عشقے تهیں کیوں منکرہونا تینوں کردے عاری‬

‫نال گواہی سچی شاہد ہنجو تے بیماری‬

‫توں محبت دا کڈهیں انکار کر سکدا نہیں‬

‫لڑک تے بیماری ہن‪ ،‬تیڈے اتوں شاہد ڈوہیں‬

‫عشق و الفت کان ڀال نهڪر ڪري سگهندي ڪٿان‬‫َ‬

‫شاهدي ڳوڙها ۽ بيماري ڏين تنهنجي مٿان‬

‫ستا په زړه کښۍ چۍ کوم مينه ده هغه ګواهۍ ستا اوښکښۍ او ستا بيمارتوب ورکوۍ‪ .‬دا دواړه ګواهان‬
‫رشتيازن دۍ خو ته خپل عشق نه انکار کوۍ؟‬
‫‪Then how can you deny of love when it is proven‬‬
‫‪Against you by two witnesses; tears and infection‬‬

‫‪Glossary:‬‬
‫عد ُْو ُل ‪1. Udool‬‬ ‫‪) just and impartial which is necessary‬عادل ‪ُ : (sing.‬‬
‫‪condition to be a witness‬‬
‫سقَم ‪2. Saqam‬‬ ‫‪) disease, affliction, infection‬إسقام ‪ ,‬وسقام ‪: (from‬ال َّ‬

‫‪Literal Translation: How can you deny about your being in love when‬‬
‫‪your tears and a long affliction- two just witnesses have provided evidence‬‬
against you on this matter. Tears and sickness are exposing the secret
love that you hide, how can you negate this?

Explanatory Notes: Allama Kharpoti ‫ رحمةهللا علیه‬says that there are six stanzas in this
Elegy ‫ قصیده‬which are liked especially as most appreciable by the Prophet ‫صلى هللا علیه‬
‫ و آله وسلّم‬. This stanza is the first one amongst them.

)7(
‫ًى‬
‫َن‬‫َض‬
‫َة و‬ ‫َطَّىْ ع‬
ً‫َبْر‬ ‫د خ‬ُْ
‫َج‬‫َ الو‬‫ْبَت‬
‫َاث‬‫و‬
‫َم‬
ِ ‫َن‬
‫َالع‬ ‫َى خ‬
ََّ
‫دیكَ و‬ ‫َل‬‫ِ ع‬
‫َار‬‫َ البَه‬‫ِثْل‬
‫م‬
‫عشق ثابت کرد بر رو خط اشک و الغری‬
‫چوں بہار روئے یار و سرخی شاخ عنم‬

‫ِ عشق اور الغری نے عشق ثابت کردیا‬‫خط‬

‫زرد رخساروں پہ گویا سُرخی شاخِ غنم‬

‫دو خط ثابت کیتے نیں اس صورت تے کرمانی‬

‫ہنجو الالں الغر جثہ تاہیں پریت پچهانی‬

‫ ہن ڈوں نشان‬،‫ لڑک تے بیماری دے‬،‫درد پاتے‬

‫الل پیلے گل مثل تیڈے گالں تے تہئے عیان‬

‫عشق جا اهڃاڻ ڳوڙهن ۽ ضعيفي مان عيان‬

‫ڄڻ ٿيا تنهجي ڳلن تي زرد ۽ ڳاڙها نشان‬

‫د مينه درد له وجه ستا رخسار باندې اوښکو او الغرۍ د ګالبو و ګلنارو غوندې غمونه جؤت کړۍ‬
‫دۍ‬

Two signs of grief prove; your tears and getting lean

Like pale cheek and redness of Anam tree’s crimson
Glossary:
1. Asbat َ‫ا ْثبَت‬: (‫ ثبت‬pl. ‫ )اثبات‬demonstration, proof, strong argument
2. Wajd ‫ َوجْ ُد‬: to grieve for
3. Khatt ‫ َخ ّط‬: to put marks on something
4. Abran ‫عَب ًرا‬: to shed tears
5. Danan ‫ض ًنى‬ َ : Weakness, languor
6. Bahar ‫ بهار‬: yellow rose
7. Khadd ‫ َخ ّد‬: cheek
8. Anam ‫ع َنم‬ َ : ‫ َعنَ ِمى‬rose-coloured Anam tree with a red fruit (here
meant red rose). It is a tree of Hijaz (Western Saudi Arabia) with
vine tendrils
Literal Translation: This stanza is corroborative of earlier stanza. The
grief has drawn up two lines, due to flow of tears. You have become weak
and your cheeks carry red-rose tinge, admixed with yellow rose colour of
sickness.
 ‫)‪(8‬‬
‫ِى‬ ‫َر‬
‫ََّقن‬ ‫َأ‬
‫َى ف‬ ‫ْ أْ‬
‫هو‬ ‫ُ َ‬
‫من‬ ‫َى طَیف‬
‫ْ سَر‬‫َم‬
‫نع‬‫َ‬
‫ِااألََلم‬
‫ِ‬ ‫َّاتِ ب‬ ‫َّ‬
‫اللذ‬ ‫َر‬
‫ِضُ‬ ‫ُّ یع‬
‫ْت‬ ‫ُب‬‫َالح‬‫و‬
‫چوں خیال دلبرم آمد مرا بے خواب کرد‬
‫عشق آرد درمیان خرمی رنج و الم‬

‫ِ یار نے مجہکو جگایا رات بهر‬

‫هاں خیال‬
‫َ‬
‫لذتوں کو کردیا هے عشق نے رنج و الم‬

‫جاں دل یاد پوے اوہ دلبر راتیں نیند نہ آوے‬

‫آہو عشق خوشحالی دے وچ غم تے درد لیاوے‬

‫یادگیری یار دی‪ ،‬جگایا مینوں رات دا‬

‫عشق چهوڑیا لذ تاں کوں درد وچ بدال صفا‬

‫خيال يار ساري رات جاڳائي رکيو‬

‫ها! ِ‬
‫َ‬
‫۽ محبت هر خوشيء کي غم ۾ بدالئي ڇڏيو‬

‫تيره شپه ما ته ده محبوب خيال راغلو چۍ له وجه ما ټوله شپه ويښه تيره کړه‪ .‬اؤ رشتيا دۍ چۍ‬
‫مينه له وجه دنياوۍ خؤندونه په غم باندې پټ شۍ او يا پکښۍ ور ګډ شۍ‬
‫‪At night, my beloved came in dream, sleep was gone‬‬
‫‪Yes, love curtails pleasures, converts these into pain‬‬

‫‪Glossary:‬‬
‫س َرى ‪1. Sara‬‬
‫‪َ : At night came‬‬
‫یف ‪2. Tefu‬‬‫‪ to appear to someone in sleep) a thought that‬طاف ‪,‬طوفًا( ‪َ :‬ط ُ‬
‫‪comes during sleep or in dream‬‬
‫أهوى ‪3. Ahwa‬‬ ‫‪) I am crazy about‬هوى ‪ ,‬یهوى( ‪َ :‬‬
‫ض ‪4. Ya’tarizu‬‬ ‫‪ : become an obstacle, confront‬یعتَ ِر ُ‬

‫‪Literal Translation: In this stage, poet turns the narrative into first person.‬‬
‫‪While so far, he was an addressee who was denying love, now he admits‬‬
‫‪of his love. “Yes, the one I ardently love (my beloved) came to my thoughts‬‬
‫‪(dream) during sleep last night and I got awakened. Love comes in‬‬
‫‪between luxuries, changing pleasures into sorrows and pain.‬‬

‫)‪(9‬‬
‫ِرً‬
‫َة‬ ‫ْذ‬
‫مع‬ ‫ْر‬
‫ِىِّ َ‬ ‫ُذ‬ ‫َى ْ‬
‫الع‬ ‫هو‬ ‫ِى ْ‬
‫الَ‬ ‫ِی ف‬‫ِم‬
‫یا ال ئ‬
‫تُ‬
‫لم‬ ‫ْ َ‬ ‫َ َلم‬
‫ْت‬‫َف‬
‫نص‬ ‫َ‬
‫َ َلو أْ‬
‫َِلیكَ و‬ ‫ِّ‬
‫ِى إ‬
‫ِن‬ ‫م‬
‫ِ‬
‫اے کہ در عشقم مالمت میکنی معذور دار‬
 ‫گر ترا انصاف باشد عذ آری از کرم‬

‫ناصحا ُ‬
‫تو عشق میں کر معذرت میری قبول‬
‫هے اگر انصاف تجہہ میں کر نہ مجہہ پر یہ ستم‬

‫عشق محبوباں دے تهیں مینوں نہ کر ایڈ مالمت‬

‫جیکر کجه انصاف تیرے وچ میری کریں عدالت‬

‫عذر میڈا کر محبت وچ مالمت گر قبول‬

‫توں کریں انصاف جیکر‪ ،‬مالمت ہے فضول‬

‫ناصحا! ڪر عذر منهنجو عشق اڻ ٽر ۾ قبول‬

‫جيڪڏهن انصاف سان سوچين‪ ،‬مالمت ا فضول‬

‫اۍ په ځما دۍ عشق باندې مالمت کؤنکښۍ‪ ،‬ځما عشق ده عزرا نبۍ ځوانانو په شانته دۍ ځکه کله‬
‫نه شۍ ختميدلۍ‪ .‬نو ځکه ته ځما معزرت اومنه او که انصاف کؤنکښۍ يې نو ستا به په دۍ نه‬
‫مالمتؤمه‬

‫‪Pardon me O blamer! for my Uzuri (deep) affection‬‬

‫‪If you be fair, I won’t earn from you condemnation‬‬

‫‪Glossary:‬‬
‫‪) to blame, to criticize‬ال َم ’ یلُو ُم ‪ :(from‬الئم ‪1. La’im‬‬
‫ع ْذ ِری ‪2. Uzri‬‬‫‪ tribe of Madinah‬بنى عذره ‪ُ : refers to Banu Uzrah‬‬
‫‪Munawwarah who are known for their beauty and fidelity in true love‬‬
‫‪and self-sacrificing spirit in the line of love. Their ladies are famous‬‬
‫‪for chastity and good manners.‬‬
‫‪ above‬الئم ‪ : see‬تَ ُلم ‪3. Talum‬‬

‫‪Literal Translation: O you blame-layer! you censure me on my true,‬‬

‫‪intense love, I beg your pardon. Only if you had considered in depth with‬‬
‫‪an eye of justice, you would have never blamed or condemned me for‬‬
‫‪what I am doing.‬‬

‫(‪)10‬‬
‫َر‬
‫ِ‬ ‫َت‬
‫ُسْت‬
‫ِم‬ ‫ِر‬
‫ِى ب‬ ‫ِى آل س‬
‫َال‬ ‫دْ‬
‫تكَ ح‬ ‫ََ‬
‫ع‬
‫ِم‬
‫ِ‬ ‫ْح‬
‫َس‬ ‫من‬
‫ُِ‬ ‫َائ‬
‫ِىْ ب‬ ‫ِ و‬
‫َال د‬ ‫ُشَاة‬
‫َنِ الو‬‫ع‬
‫حال من و ازتو گذشتہ سر من از دشمناں‬
‫نیست پنہاں درد من زائل نہ گشتہ ازدلم‬

‫تیرے عالوہ واقف هوئے رسوا کرنے والے بہی‬

‫روگ میرا اب تو جان سے چمٹ گیا هے هر دم‬
 ‫حال اساڈا معلوم تینوں جاتا بہت بخیالں‬
‫عشق چهپایا چهپدا ناہیں جے لکه کراں دلیالں‬

‫حال دل معلوم تیکوں‪ ،‬چغلخوروں کوں پتا‬

‫اے مرض میڈا چهٹن واال نہیں‪ ،‬ہے ال دوا‬

‫چغلخورن کان ڳجهو ناهي رهيو اسر ِار عشق‬

‫بيمار عشق‬
‫حال دل معلوم توکي‪ ،‬الدوا ِ‬

‫ځما ده عشق خبرونه نورو ته هم رسيدلۍ دۍ‪ .‬اوس خه نه ځما دا راز پټ پاتۍ کيدلۍ شۍ او نه مۍ‬
‫دا مرض ورکيدلۍ شۍ‪.‬‬
‫‪My condition to you known, my secret not hidden‬‬
‫‪From slanderers; my pain struck sans separation‬‬

‫‪Glossary:‬‬
‫عدَت ‪1. Adat‬‬ ‫)‪َ : reached )or even surpassed‬‬
‫س ِ ّرى ‪2. Sirri‬‬
‫‪ِ : my secret‬‬
‫ستَتَر ‪3. Mustatar‬‬ ‫‪ُ : hidden, concealed‬م ْ‬
‫‪ : disease, ailment‬دآ ُء ‪4. Da’un‬‬
‫سم ‪5. Munhasimun‬‬ ‫)‪ means to severe, break‬إنحسام ‪ُ : (from‬م ْن َح ِ‬

‫‪Literal Translation: My state (of love) has come to your knowledge and‬‬
‫‪the story has dispersed all around. No more, my well-guarded secret‬‬
‫‪remains a secret. It has reached to slanderers/gossip-mongers and there‬‬
‫‪is no any medicament that can break this involuntary, spontaneous but‬‬
‫‪painful cycle of love.‬‬

‫)‪(11‬‬
‫ه‬
‫ُُ‬ ‫َسَْ‬
‫مع‬ ‫ْ َلسْت‬
‫ُ ا‬ ‫ِن‬‫َ ال ك‬
‫ْح‬‫ُّص‬
‫ِى الن‬ ‫َن‬
‫ْت‬‫َض‬
‫مح‬‫َ‬
‫مم‬
‫ِ‬ ‫ََ‬
‫ِى ص‬‫ِ ف‬‫َّال‬
‫ُز‬ ‫َّ ع‬
‫َنِ الع‬ ‫َّ الم‬
‫ُحِب‬ ‫ِن‬‫إ‬
‫تو نصیحت میکنی نیکو و من می نشنوم‬
‫عاشقان باشند دایم از مالمت در صمم‬

‫تهی نصیحت خوب لیکن اسکو سنتا کس طرح‬

‫ناصحا عاشق کے حق میں هے سماعت کالعدم‬

‫توں تاں سانوں کریں نصیحت میں تاں سناں نہ بهورا‬

‫ِّوں ڈورا‬
‫عاشق لکه مالمت سن کے ہورہےکن‬

‫ہے نصیحت نیک تیڈی‪ ،‬میں نہیں سُٹندا مگر‬

 ‫ کوئی مالمت دا اثر‬،‫ٻوڑے عاشق تے نہیں‬

‫ پر مان ٻڌڻ چاهيان نه ٿو‬،‫تو نصيحت نيڪ ڪئي‬

‫ هر مالمت گر کان ڄڻ ٻوڙو ٿيو‬،‫ڇو ته عاشق‬

‫ خو ځه ستا نصيحتونه‬،‫ بۍ شکه ته ما ته په پاک نيت باندې نصيحت کوئ‬،‫اۍ نصيحت کؤنکښۍ‬
‫ هغه د مالمت توب کؤنکو مالمتونو نه بۍ نياز شۍ‬،‫بيخۍ نه اورمه ځکه چۍ څوک عشق کؤۍ‬
You give sincere advice but I cannot listen
To blamer’s talk, lover never pays attention
Glossary:
1. Mahadta َ‫ضت‬ ْ ‫ َم َح‬: you purified (‫ )محض‬to be sincere toward, show
sincere affection or love)
2. Uzzaal ‫ع َّذا ِل‬
ُ : (sing. ‫ عاذل‬means ‫ الئم‬or blamer) those who lay blame
3. Sumam ‫ص َمم‬ ُ : deafness
Literal Translation: Although your piece of advice is so sincere and
genuine (about quitting love), I shall pay no heed to it. Truly, lovers always
give deaf ear to all the censure or admonisher.
Explanatory Notes: A Hadith says:
‫یصم‬
ِ ‫یعمی َو‬
ِ ‫ّیء‬
ِ ‫ک الش‬
َ ‫ ُحب‬Love for someone/something makes one blind and deaf.
Someone rightly said;
‫ پنبہ ام در گوش کن تا نشنوم‬- ‫او نصیحت میکند بہر کرم‬
Translation: He gives well-wishing advice in my interest. Put cotton swab in my
ears so I do not hear what he says.
 ‫)‪(12‬‬
‫َل‬
‫ِى‬ ‫َذ‬ ‫َ الشَّیبِ ف‬
‫ِى ع‬ ‫ِیح‬ ‫ُ َ‬
‫نص‬ ‫مت‬‫هْ‬ ‫ِى َّ‬
‫اتَ‬ ‫ِِّ‬
‫ن‬ ‫إ‬
‫هم‬
‫ِ‬ ‫َُّ‬
‫َ الت‬‫ِن‬
‫ْحٍ م‬ ‫ِى ُ‬
‫نص‬ ‫َُ‬
‫د ف‬ ‫َْ‬
‫بع‬‫ُ ا‬‫َالشَّیب‬‫و‬
‫شیب پندم داد و من بردم گمان بد برد‬
‫گرچہ شیب اندر نصیحت دور باشد از تہم‬

‫تہی ضعیفی کی نصیحت پهر بهی دل بدظن هوا‬

‫گو نصیحت میں ضعیفی هے بہت دور از تہم‬

‫بڈهے نصیحت والے نوں میں سگوں تہمت الئی‬

‫دور دراڈے ساہی‬ ‫ناصح‬ ‫گرچہ تہمت تهیں او‬

‫میں بزگی دی نصیحت رد کیتی‪ ،‬تہمت لگا‬

‫ِوا‬
‫گرچہ پیری دی نصیحت ہے سدا تہمت س‬

‫پيريء جي تهمت هڻي ڪئي اڻ ُٻڌي‬

‫مون نصيحت َ‬
‫گرچه َ‬
‫پيريء جي نصيحت دور تهمت کان هئي‬
‫اۍ نصيحت کؤنکيه ځه هر وخت خپل پيرۍ هم په مالمت له وجه ګرم ګړمه خو پيرۍ نصيحت په رو‬
‫کښۍ ده قسمت الزام ډيره لرۍ خبره ده‬
I refuted the advice of old age, in my denunciation
Though old-age advice is free of bias or suspicion

Glossary:
1. Ittahamtu ُ‫ إتَّهَمت‬: I blamed
2. Al-Shsheb ‫ الشَّیب‬: old age, senility
3. Azal ‫ع َذل‬
َ : to blame
4. Tuham ‫ تُ َهم‬: (plural of ‫ ) تهمة‬blame, rebuke, reproach, censure

Literal Translation: My old age brings me shame (advising me to forsake

bad deeds and strive for the world hereafter) but love regrets to accept
such advice, holding it with suspicion and disbelief. Although I confess
that the advice of the old age is far from being blameworthy or unwise.
 ‫الفَصْل الثَّا نِى فِى َم ْنعِ َه َوى النَّ ْف ِس‬

Chapter Two

PREVENTING SELFISH DESIRES

This Chapter contains 16 stanzas which mostly pertain to stopping inner

self from lustful desires. Here, the poet laments with grief and sorrow over
his ‫ نفس أ ّماره‬or selfish inner-self (explained below in notes), its insistence
on committing sins, deficiencies in doing good deeds and on having spent
his life in futile, mundane activities and ills. Then he prescribes ways to
reign in the selfish worldly desires by keeping away from fulfilment of such
cravings. Attaining satiation in desires is like a killer-poison for the man.
Then he advises that one should always oppose the ‫ نفس‬and the devil
(Satan), ‘obey them not whether the two present themselves as enemies
or pretend to act as arbitrators. The two always play tricks and deceive
one.’ He adds that ‘say not anything which you act not upon.’

(13)
ِ ‫َف ِإ نَّ ا َ َّما َر تِى ِبالس‬
ْ‫وء َماا ت َّ َع َظت‬
‫ب َوال َه َرم‬ ِ ‫ِمن َج ْه ِل َها ِبنَذ‬
ِ ‫ِیر الشَّی‬

‫ِّاراہ نے نادانی سے کچہہ پروا نہ کی‬

‫نفس ام‬
‫پیری کی تنبیه جو تهی واجب االحترام‬

‫نفس امارو جهالت مان بر ِائ َء ڏي سڏي‬

‫پيريء جي نصيحت کي ڇڏي‬ َ ‫ڊپ ڏيارڻ واري‬

‫په دۍ کښۍ هيڅ شک نيشته چۍ ځما نفس ما ته د بدو پله ور ديکه کوۍ خو اوس ده بډا توب کښۍ‬
‫چۍ دغه نفس ته يو يره ورځۍ چۍ نادانۍ مه کوه خو نفس بيا هم نه منع کيږۍ‬

‫ پند و وعظ قبول نمی کنداز نادانی خود به بیم‬،‫نفس من که امر کننده است ببدی‬
ِ ‫پس بدرستی که‬
.‫کنندهء پیری و ناتوانی و سستی‬

My commanding evil inner ‘self’ accepted no sermon

I ignored what old age or lifetime experience did warn

Glossary:
 1. Ammarati Bissoo’e ‫ارتِى بِالس ْوء‬ َ ‫ ا َ َّم‬: my own inner-self or ‫ نفس‬that
always orders me to do evil
ِ ‫ اِتَّعَ َذ‬to learn a lesson, to take a warning from) not
2. Ma taztu ُ‫ َماتَّعَ ْظت‬: (‫ب‬
accepted a lesson
3. Nazeer ‫ َن ِذ ی ُر‬: a Warner ( ‫ نذیر الشّیب‬here means white hair that have
appeared in head)
4. Haram ‫ َه َرم‬: old age, senility

Literal Translation: My always evil commanding ‫( نفس‬inner-selfish spirit)

did not take the warning of old age or learnt a lesson from declining age
due to sheer ignorance.

(14)
‫عدَّتْ ِمنَ ال ِف ْعل ِال َج ِمی ِل قِ َرى‬ َ ‫َوال أ‬
‫یر ُمحْ تَش َِم‬َ ‫غ‬َ ‫سى‬ َ
ِ ‫َیف ألَ َّم ِب َرأ‬
ِ ‫ض‬

‫نیکیوں سے میں نے اس مہمان کی خاطر نہ کی‬

‫آن پہنچی جب ضعیفی سر پہ میرے ایکدم‬

‫نيڪ عملن ساڻ ان جي ڪا به مهماني نه ڪئي‬

َ ‫گرچه مٿي تي ايو‬
‫پيريء جو مهان مهمان لهي‬

‫ ما هغه سم خاطر نه وکړو‬،‫هغه ميلمه چۍ په ځما سر باندې نيامده راغلو او ځه ترې نه خبر نه ولمه‬
‫ځکه چۍ ځما نفس ځه دۍ ته پري نه خودلمه‬

‫و کارسازی نکرد از کردار نیک برای پیشکش میهمانی که فرود آمده بر سر من و گرامی داشته نشده‬
.‫است‬

By not doing good deeds he made no any preparation

For a sudden guest who received no decent reception

Glossary:
1. A’addat ‫عدَّت‬ َ ‫ َأ‬: It accumulated not
2. Qira ‫ قِ َرى‬: Hospitality, guest-feeding, here it means the deeds of
Godly obedience to grace the old age
3. Alamma َّ‫ َأ َلم‬: (from ‫ المام‬landing, descending)
4. Muhtashim ‫شم‬ ِ َ‫ ُمحْ ت‬: decent, graceful ( ‫ غیر محتشم‬disgraced, one not
given due respect)

Literal Translation: And (my inner self) did not do preparations by

beautiful acts so as to present them as hospitality to the guest which came
in the shape of old age on my head. Hence, this negligence resulted in
the disgrace of the guest.

Explanatory Notes: Types of ‫نفس‬:

i) Ammarah ‫ نفس أ ّماره‬: It is a criterion. This type of ‫ نفس‬remains ready for rebellion
and is intransigent. Man loses his ultimate objectives by its misleading attractions.
ii) Lavvamah ‫لوامه‬ ّ ‫ نفس‬: This type when makes a violation, feels repentant. It keeps
criticizing itself about misdeeds and mistakes.
iii) Mut’mainnah ‫ نفس مطمئنہ‬: This is a ‫ نفس‬in peace and tranquility, catering to best
deeds and morals, avoiding ill and evil acts. It gets blessings from Almighty in this
world. It belongs to learned ones and scholars.
iv) Mulhama ‫ نفس ملهمه‬: This ‫ نفس‬gets inspired by Almighty’s words. It is endowed with
humility, contentment and generosity. It is a source of patience, forbearance and
thanksgiving. It also belongs to scholars.
v) Radiyya ‫ نفس راضیه‬: This ‫ نفس‬has the full pleasure of Almighty, it becomes a source
of miracle and pure deeds. It belongs to the friends of God.
vi) Mardiyya ‫ نفس مرضیه‬: A ‫ نفس‬that is fully content with whatever God awards or inflicts.
This ‫ نفس‬is the one which God is pleased with and vice-versa. It belongs to A’arif
(knowers of God or ‫)صاحب معرفت‬.
vii) Saliha ‫ نفس صالحه‬: This is a ‫ نفس‬upon which are revealed the secrets and mysteries
of Divinity and it preserves them in full trust and permits no breech.

(15)
ُ‫لَو ُك ْنتُ أ َ ْعلَ ُم أ َ ِنّى َما أ ُ َو ِقّ ُره‬
‫س ًّرا بَدَا ِلى ِمنہ بِاال َكت َ ِم‬ ِ ُ‫َكت َ ْمت‬

‫کاش میں پہچانتا توقیر اس مہمان کی‬

َ
‫َنگ کتم‬
ِ‫پس چہپا لیتا سفیدی سر کی از ر‬

‫جيڪڏهن ڄاڻان ها ڏئي سگهندس نه انکي عز و اب‬

‫مان ڍڪيان ها عيب پنهنجو الئي وارن کي خضاب‬

‫که ما ته دا پته وه چۍ ځه به د هغه ميلمه قدر نه کړۍ شمه نو ما به خپل دا سپين ويخته پټ کړۍ ولل‬
‫سری را که پیدا شد مرا ازو به‬
ّ ‫اگر بودمی من که دانستمی که من تعظیم او نخواهم کرد بپوشانیدمی‬
.‫وسمه‬

Had I known I won’t be lending him due veneration

I could’ve masked its whiteness by hair coloration

Glossary:
1. Uwaqqirhu ‘‫ ُأ َو ّقِ ُره‬: I did not respect it. to give esteem, respect,
veneration (‫)توقیر‬. This relates to the word guest ‫( ضیف‬old age) in
previous stanza
2. Katam َ‫ َكتَم‬: ( ‫ یكتم‬, ‫ كتم‬to hide, conceal
 3. Sirran ‫س ًّرا‬
ِ : Secretly
4. Badali Minhu ‫ بَدالى ِمنہ‬: (َ ‫ بَدأ‬means to appear, look). It means what
appeared for me from it i.e. the greying of hair
5. Katam ‫ َكتَ ْم‬: A herbal grass applied like dye (Henna) on hair

Literal Translation: Had I known that I would not be able to give due
respect and honour to my old age, then it would have been better if I had
secretly applied hair-dye to mask what was appearing in the shape of grey
hair. (This would have saved me from becoming target of peoples’ slander
and condemnation).

(16)
‫غوا یتِها‬ َ ‫َم ْن ِلّى ِب َر ِ ّد ِج َماح ِ ّمن‬
‫ح ال َخی ِل ِبالل َج ِم‬
ُ ‫یرد ِج َما‬َ ‫َك َما‬

‫کون هے جو نفس سرکش کو مرے یوں پهیر دے‬

‫روکتے ہیں جیسے گهوڑوں کو لگاموں سے بہم‬

‫اهي ڪوئي نفس سرڪش کي گناهن کان جهلي‬

‫جيئن لغام سان سرڪشي گهوڙي جي قابو ٿي ڪجي‬

‫ بالکل هم هکه رنګۍ چۍ څنګه د‬،‫هغه به څوک وۍ چۍ ځما ده ګمراه نفس سرکشۍ به زمه واخلۍ‬
‫سرکش اسونو ته لګام اچولو باندې هغه منع شۍ‬

‫ چنانکه باز گردانیده شود سرکشی‬،‫کیست مرا به باز گردانیدن نفس سرکش عاصی از گمراهی های او‬
.‫اسبان به لگامها‬

Who will stop my un-reined inner self from its sin

Like a defiant horse is controlled by applying rein

Glossary:
1. Radd ‫ َر ّد‬: to stop, repulse, reject, counter, control, return
2. Jimah ‫ِجماح‬ : recalcitrance, defiance ( ‫جمح الفرس‬: when horse
overcomes its rider
3. Ghawayah ‫ َغوا یة‬: error, sin, enticement (‫غوى و یغوى‬ َّ to lead into
error, vice, immorality)
4. Lujam ‫ ُل َجم‬: (pl. of ‫ ) لجا م‬rein

Literal Translation: Who can stop my defiant, self-willed inner self ( ‫نفس‬
‫ )ا ّماره‬from committing sins (drifting to seductions).The way an unbridled
horse is controlled by putting in reins (I want some friend to help me and
bring my NAFS under control from intransigence and rebellion.
 (17)
َ ‫عاصى َكثْ َر‬
‫شه َْوتِها‬ ِ ‫فَال ت َ ُر ْم بِال َم‬
ِ َ‫شه َْوة‬
‫النہم‬ َّ ‫إِنَّ ال‬
َ ‫طعَا َم یقَ ّ ِوى‬

‫نفس کی خواہش گناهوں سے هوتی نہیں هے دور‬

‫ُر نہیں هوتا شکم‬
‫ُوع البقر میں پ‬
‫جس طرح ج‬

‫شوق گناه‬
ِ ‫ڪثرت عصيان سان گهٽجي ڪو نٿو‬ِ
‫ کاڌي جو جنون ٿئي بي پناه‬،‫جيئن گهڻي کائڻ سان‬

‫قوت میدهد خواهشهای نفس‬

ّ ‫ بدرستی که طعام‬،‫پس قصد مکن بگناهان شکستن شهوت نفس را‬
.‫حریص را‬

Seek not to subdue selfish desires by corruption

Verily feeding adds to voracity, one turns glutton

Glossary:
1. Tarum ‫ تَ ُرم‬: to seek, want
2. Kasr ‫ َك ْث َر‬: to repress, lower, weaken, break
3. Shahwatuha ‫َهوتُها‬ َ ‫ ش‬: appetite, hunger ( ‫ ها‬refers to ‫ نفس‬or inner self)
4. Nahimee ‫ نہ ِم‬: Glutton, greedy in eating

Literal Translation: Do not seek to repress the uncontrolled lusts and

desires of ‫ نفس‬by doing sins (for sin is the nutrition of ‫ نفس‬and by eating,
a glutton’s craving increases further. (This stanza exhorts us not to treat
‫ نفس‬by sins as it gives harm instead of cure).

Explanatory Notes: Bayazid Bustami ‫ رحمةهللا علیه‬says; “He who has no mentor
(Pir), then Satan becomes his mentor.” Quran says; “O believers, fear Allah and seek
a source unto Him for seeking His proximity.” Here the poet is wishing to have a mentor
in order to rein in his uncontrolled desires of ‫ نفس‬Ammarah.

(18)
‫َب عَلى‬َّ ‫ط ْف ِل إِن تُه ِْم ْلهُ ش‬
ّ ِ ‫فس كَال‬
ُ َّ‫َوالن‬
َ ْ
‫الرضَاعِ َوإِن تَف ِطمهُ ینف ِط ِم‬ ِّ ‫ب‬ِ ّ ‫ُح‬

‫ِیر خوار‬
‫ِ ش‬
‫نفس کی ہیں عادتیں مانند طفل‬
‫دودہ پیتا جائیگا جب تک چهڑائینگے نہ هم‬

‫طفل شير خوار‬

ِ ‫خواهشن ۾ نفس اهي مثل‬
‫پيار‬ َ
ِ ‫ جوانيء ۾ به چاهيندو‬،‫ٿڃ نه ڇڏرايو‬
 ‫ده نفس مثال پئ څکلو وال بچۍ غوندۍ دۍ‪ ،‬چۍ که پئ څکلو ته يې پريدۍ نو هغه په پئ څکلو په‬
‫محبت کښۍ لوئ شۍ او که په هغه باندې پئ بندې شۍ نو هغه به پئ نه څکلو باندې لوئ شۍ‬

‫و نفس مانند کودک است‪ ،‬اگر رها کنی او را حریص شود بر دوستی شیر خوردن‪ ،‬و اگر از شیر‬
‫بازگیری باز شود‪.‬‬

‫‪Nafs is a child, let it loose, it drinks milk umpteen‬‬

‫‪If you make it quit sucking milk, it adopts to wean‬‬

‫‪Glossary:‬‬
‫‪) to give free hand, let loose‬إهمال( ‪ :‬تَه ِمل ُه ‪1. Tahmilhu‬‬
‫ب ‪2. Shabba‬‬ ‫ش َّ‬
‫‪َ : Grew up, reached adulthood‬‬
‫‪َ : Sucking of milk as food by infants‬رضَاع ِ ‪3. Rada’e‬‬
‫‪ make‬إنفطام )‪ to get one discontinue sucking milk‬فطام( ‪ :‬تَف ِطم ُه ‪4. Taftimhu‬‬
‫‪one give up feeding milk.‬‬

‫‪) is like an infant. If you leave it on sucking‬ا ّماره( نفس ‪Literal Translation:‬‬
‫‪milk, it shall continue doing so till it reaches adulthood (becomes‬‬
‫‪habituated of doing sins). But if you attempt weaning off, it shall give up‬‬
‫‪ to its desires will‬نفس ‪taking milk in its natural course. Accordingly, leaving‬‬
‫‪result in its habitual sinful activities )until death approaches(.‬‬
‫النّفس راغبَة اِذا ر ّ‬
‫غبتها واذا تر ّد الی قلیل تقنع‬

‫)‪(19‬‬
‫ف َهوا َها َو َحا ذِر أَن ت ُ َو ِلّیهُ‬
‫فَاص ِْر ْ‬
‫یص ِم‬‫إِنَّ ال َه َوى َما ت َ َولَّى یص ِْم اَو ِ‬

‫خواہشوں کو روک ہرگز نفس کا تابع نہ هو‬

‫تا نہ کردے ختم یا پهر عیب واال کم سے کم‬

‫نفس جي خواهش کي قابو رک‪ ،‬نه ڪر با اختيار‬

‫ڇو ته ماري يا ٿي کاري‪ ،‬جنهن تي خواهش ٿي سوار‬

‫نو ځکه ته په خپل نفس باندې قابو اوساته او د هغه خبر اخله او هغه نه خپل حاکم مه جوړوه ځکه‬
‫چۍ په چا باندې خپل نفس بر شۍ نو هغه خوار هالک کړۍ او يا يې سست کړۍ‬

‫پس بگردان خواهشهای نفس را و حذر کن از آنکه او را حاکم سازی؛ بدرستی که هوی چون حاکم‬
‫شود هالک یا معیوب کند‪.‬‬

‫‪So ward off its lusts, avoid it being your custodian‬‬

‫‪When lusts overpower, they kill or bring distortion‬‬
Glossary:
1. Sarf ‫ف‬َ ‫ص َر‬
َ : (‫ )یصرف‬to turn away, ward off, turn off
2. Hazir ‫ َحاذِر‬: (‫ ِحذر‬, ‫ ) َحذَر‬heed, caution, guarding against
3. Tuwalliyahu ُ‫ ت ُ َو ِّلیه‬: be a ruler, custodian over you
4. Yusm ‫ یص ِم‬: (from ‫یصمى‬ ِ , ‫ص َمى‬
َ ) to die on the spot, ‫یصمى‬
ِ , ‫ ص َمى‬to kill
on the spot
5. Yasimee ‫یص ِم‬ ِ : (from ‫ ) وصم‬to unshapen, distort, disfigure, find fault,
stain

Literal Translation: So you prevent your ‫ نفس‬from desires and lusts and
be on guard against it overpowering you or dictating you. Of course, once
‫ نفس‬becomes someone’s ruler, it either kills him or distorts and stains his
unblemished character.
‫چند گویم مرو اے دل ز پے نفس و هوا‬
‫کہ این هوائی است کہ در عین خطامی گردد‬
Heart! so much I advise, go not after lust, desire
It’s a craze which is nothing but a fault, blunder

(20)
‫سائِ َمة‬
َ ‫ى فِى األعما ِل‬
َ ‫َو َرا ِعها َو ِه‬
‫س ِم‬ َ
ِ ُ ‫ستَحْ لَت ال َمرعَى فال ت‬
ْ ‫ىا‬َ ‫َوإِن ِه‬
‫ِّتِ تشہیر سے‬
‫باز رکہہ حسنِ عمل کو لذ‬
‫اس چراگاہ هوس سے دور رکہہ اپنا قدم‬

‫شوق سان بيشڪ چڱاين جي چراگاه۾ َچري‬

‫ ته رک ان کان پري‬،‫جيڪڏهن ان مان مزو ماڻي‬

‫خپل نفس خيال ساته او حفاظت يې کوه چۍ که چرۍ هغه په عملو کښۍ چريږۍ او هغه چريدل خه‬
‫کنړۍ نو دغه چريداه ته يې مه پريږده‬

‫ و اگر نفس شیرین یابد چراگاه را‬،‫و رعایت کن اورا و حال آنکه او در عملهای صالحه چرنده باشد‬
.‫پس او را مشغول مدار بچریدن‬

Shepherd it when it grazes in the field of action

If it finds the field sweet, skip it from such grain

Glossary:
1. R.A.’iha ‫ را ِعها‬: Guard it, monitor it (‫)نفس‬
2. Sa’ima ‫ سائمة‬: (grazing) livestock (from ‫)سوم‬
3. Istahil ‫ إستحل‬: to regard as sweet, nice, pleasant
 ِ ُ‫ آل ت‬: (From َ‫ أَسام الما ِشیة‬to graze, pasture, grass) let it
4. La Tusimee ‫سم‬
not graze

Literal Translation: And guard your inner self (‫ )نفس‬when it is grazing in

the pasture of deeds. The moment it deems the grass too sweet or sine
qua non, then do not let it graze further.
____________
Explanatory Notes: ‫ نفس‬has been compared with cattle which is without reins. The
moment it starts wanton eating of grass, it is immersing deep into worldly lusts like a
glutton hence a check is needed on it. Hazrat Abdul Qadir Jeelani ‫سره العزیز‬
ّ ‫قدس هللا تعالى‬
‫ونورهللا تعالى مرقده‬
ّ says; “O God-knower! kill your ‫ نفس‬in the love of God and seek
Almighty’s pleasure, indulge not in the count of deeds.”

(21)
ً‫رء قَاتِلَة‬
ِ ‫سنَتْ لَذَّة ً ِل ْل َم‬
َّ ‫َك ْم َح‬
‫س ِم‬
َ َّ ‫س ّم فِى الد‬َّ ‫یث لَم ید ِْرأَنّ َال‬ ُ ‫ِم ْن َح‬

‫ِقاتل تہیں مگر‬

‫لذتیں چکنی غذا کی زہر‬
‫کهانے والے نے نہ جانا اس میں پوشیدہ هے سَم‬

‫ مهلڪ ّلذتن کي خوسنما ٺاهيو ڇڏي‬،‫نفس‬

‫تربتر کاڌي ۾ گويا زهر اڇاليو ڇڏي‬

‫نفس څو څو ځله خپل خواهشات په ډير خه نمونه تا ته به تر وړاندې کوې خو هغه د نفس دې پاره‬
‫خه نه وۍ خو دا نادان په دې نه پوهيږۍ چۍ کله کله په خوندناکو ډوډئ کښۍ هم زهر پټيدلۍ شۍ‬

‫ از آن جهت که نداند که زهر قاتل در‬،‫بسا که خوش آید لذّتی مر اورا در حالی که آن کشنده باشد‬
.‫چربی است‬

Many a time it beautifies killer lusts before man

In a way one can’t reckon, fatty food has poison

Glossary:
1. Kam ‫ كَم‬: (‫ كَم َم َّرة‬How many times)
2. Min Haisu ‫ من حیث‬: From where
3. Lam Yadr ‫ لم یدر‬: He did not know (able to comprehend, refers to
man)
4. Samma َّ‫سم‬ َ : Poison
5. Dasam ‫سم‬ َ ‫ َد‬: fat, grease, food oil

Literal Translation: Many a times, inner self (‫ )نفس‬showed these wanton

lusts and killing desires in such a lovely and appealing manner that a man
could not distinguish whether this delicious, fatty meal contained a poison
in it.
Explanatory Notes: Hazrat Ali AS says in Nahj-ul-Balagha; Note 119:
ِ ّ ‫س ّم الناق ُع فی جو ِفها یهوی اِلیها ال ِغر الجاه ُل َویحذَ ُرها ذُوالل‬
‫ب العا ِق ُل‬ ّ ‫َمث ُل الدنیا کمثل الحَیه لَینُ َم‬
َّ ‫سها َوال‬
World is like a viper, tender in touch, full of poison inside, ignorant craves for it, wise
one avoids (entanglement with) it. (This verse matches with Nahjul Burdah’s Verse
25).

A poet says:
‫همومک بالعیش مقرون ُۃ فال تطلب العیش ّاال ِب َه ِ ّم‬
‫س ّم‬ َ ِ‫حالوت دنیاک مسمو ُم ُۃ فال تاکل الشّهد ّاال ب‬
‫محامد دنیاک مذموم ُۃ فال تلبس الحمد ّاال بِذَ ِ ّم‬

Pain is part and parcel of living, seek no pleasure sans pain

Your world’s sweet holds poison, seek no sweet sans poison
Worldly praise bears blame, seek no praise sans condemnation

(22)
‫شبَع‬
ِ ‫س ِمن ُجوع َو ِمن‬ َ ِ‫ش ال ّد سآ ئ‬ َ ‫اخ‬ ْ
‫صة ش ٌَّر ِ ّمنَ الت َخ ِم‬ َ ‫ب َم ْخ َم‬َّ ‫فَ ُر‬

‫ُن کے شکم سیری هو کہ بهوک‬

‫مکر سے کر خوف ا‬
‫آفتیں خالی شکم کی کچہہ نہیں سیری سے کم‬

‫ ٻنهي جي مڪر کان ڪر اجتناب‬، ‫بک هجي يا ڍؤ‬

َ
‫بدهضميء کان به ٿيون زياده خراب‬ ‫ڪجهه بکون‬

‫د مستۍ او ډکه خيټه مړيدلو نقصاناتو نه وئيريږه ځکه چۍ کله کله ډير خوړل ستا په وږۍ باندې بد‬
‫اثرات اوچوۍ‬

‫ که بسیارگرسنگی بتر باشد از سیری‬،‫وبترس و بر حذر باش از فتنه های پنهان از گرسنگی و سیری‬
.‫تمام‬

One must fear from pangs of hunger and satiation

Often not satiation but hunger gives worse reaction

Glossary:
1. Akhsh ‫اخش‬: to fear ( ‫ یخشى‬, ‫)خشى‬
2. Dasa’is ‫ َد سا ئِس‬: (plural of ‫سیسة‬ ِ ‫ ) َد‬frauds, conspiracies
3. Joo, i ‫ ُجو ع‬: Hunger
4. Shib’in ‫شبَع‬ ِ : Satiation, fulfilment of appetite
5. Rubba ‫ب‬ َّ ‫ ُر‬: Often, many a times
6. Makhmasatin ‫صة‬ َ ‫ َم ْخ َم‬: Hunger, empty stomach
 7. Tukham ‫ تُ َخ ِم‬: (plural of ‫ )تُخمة‬means heavy stomach or indigestion
due to overeating

Literal Translation: One should always be on alert from the tricks and
temptations arising from hunger as well as from overeating. Many a times
hunger is worse (enemy) to drive a person crazy than a satiated belly.
Explanatory Notes: Prophet ‫ صلى هللا علیه و آله وس ّلم‬said; “pennilessness sometimes
takes one to infidelity so that one starts complaining about the Sustainer and speaks
ill things.” Some poor fellows will have dark faces on the Day of Judgment due to their
having turned into a renegade on account of poverty. In the same manner, a full belly
or satiation brings excess sleep, lethargy, hardening of heart, forgetting death and
increased appeal towards lustful desires. Prophet ‫ صلى هللا علیه و آله وسلّم‬said to Ma’aaz
‫“ ; رضی هللا عنہ‬Man’s ‫ نفس‬is his ride. Then bring your ride in accord with you. If it is not
in accord, tame it by hunger.”

(23)
‫تفرغِ الدَّم َع ِمن عین قَدِامتَألَت‬ ِ ‫س‬ ْ ‫َوا‬
َ
‫حار ِم َوا َ ِلزم ِحمیةالنَّد َِم‬
ِ ‫ِمنَ ال َم‬
ُ ،‫ان گناهوں کو جو آنکهوں میں بسے ہیں‬
!‫دور کر‬
‫َہا اشکِ ندامت دمبدم‬
‫هو پشیمان اور ب‬

‫روئي روئي صاف ڪر اک ڙيون گناهن ساڻ ُپر‬

‫ پرهيز الزم عمر ََڀر‬،‫رک پشيماني سندي‬

‫ هغه په خه ډير ژړاګانو باندې پاک کړه او په خپل ګناهونو‬،‫ستا دغه سترګۍ چۍ په فتنه کښۍ اينختۍ‬
‫باندې نادم شه او توبه وکړه او بيا په هغه توبو باندې قائم شه‬

.‫ و مالزم باش در پناه پشیمانی‬،‫و بسیار بریز اشک را از چشمیکه پرشده از حرامها‬

Now drain tears from eyes! your eyes have seen

Many a illicit scene; better get hold of contrition!

Glossary:
1. Istifragh ‫ إستفراغ‬: to empty, disgorge
2. Imtala’a ‫ إمتأل‬: filled
3. Maharim ‫محارم‬: plural of ‫( محرم‬forbidden, banned, unlawful, illegal,
illicit)
4. Himyat ‫ ِحمیة‬: abstinence, repentance, contrition

Literal Translation: Drain clear your eyes which have become filled with
forbidden things by shedding tears*, hold a grip to the course of
abstinence and shun illicit things.
________________________________________________
Explanatory Notes: *Prophet ‫ صلى هللا علیه و آله وس ّلم‬said; “as the bodily impurity is
cleaned by washing, shedding tears of repentance clears the stains of soul.” Another
Hadith says:
...‫هللا تعالی‬
ِ ‫َمع من خشیۃ‬ ِ ‫ما من قطرة اَحب اِلی‬
ِ ‫هللا تعالی من قطرة د‬
Before God, no drop is more likeable than the tear-drop that was shed in fear of God.

(24)
‫اعص ِهما‬
ِ ‫فس َوالشَّیطان َ َو‬ َ َّ‫ف الن‬
ِ ‫َوخا ِل‬
َ
‫َو ِإ ْن ُهما َم َحضَاكَ النٌّص َح فالت َّ ِه ِم‬

‫نفس و شیطان کا مخالف بن نہ مان انکا کہا‬

‫ُن کی اچہی بہی نصیحت جهوٹ سے کیا کچہہ هے کم‬
‫ا‬

‫ نه ٿي طاعت گذار‬،‫نفس ۽ شيطان جو مخالف ُٿج‬

‫ڪار‬
ِ ‫ڀل نصيحت نيڪ ڪن پر تون غلط سمجهي ِڌ‬
‫د نفس او شيطان په هر لورې باندې مخالفت کړه او په دوئ دواړو وئينه باندې مه ځه او که دوئ‬
‫دواړه په اخالصه باندې تا ته نصيحت کړې نو بيا يې هم دروغ کنړه‬

‫ و اگرچه ایشان نصیحت محض کنند پس‬،‫ و نافرمانی ایشان کن‬،‫و مخالفت کن نفس را وشیطان را‬
.‫متهم کن ایشان را‬

Disobey the two i.e. your inner self and the satan!
Their advice even sincere, deserves denunciation

Glossary:
1. Khalif ‫ خا ِلف‬: oppose, disobey, violate
2. A’asihima ‫أعص ِهما‬ ِ : disobey the two, disregard the two ( ‫ هما‬refers to
the inner self and Satan)
3. Mahadak َ‫ َم َحضاك‬: the two purify, be sincere, unadulterated in
advising you
4. Ittahim ‫ إِتَّ ِهم‬: deem false, condemn, blame (their sincerity is
impossible)

Literal Translation: You must oppose ‫( نفس‬inner-self) and Satan- the

devil vehemently and disobey them at each front. Even if they try to
pretend being your sincere advisers, disregard their advice and condemn
them.
________________________________________________
Explanatory Notes: Quran says:‫عدُو مبین‬َ ‫ انّ الشیطان ِلالِنسان‬Verily Satan is a man’s
manifest enemy (Surah Yusuf, Verse 5).

‫ک الَّتی بینَ ج‬
Hazrat Ali AS says:‫َنبیک‬
َ ُ ‫ک نَف‬
َ ‫س‬ َ ‫اَعدَی‬
َ ‫عد َُّو‬
The bitterest of your enemies is your NAFS which always stays by your side.
Ahmad Bin Arqam ‫ رحمةهللا علیه‬was advised by ‫ نفس‬or inner-self to join an Islamic battle.
He kept pondering whether this was truly an advice from ‫ نفس‬. But he realized that ‫نفس‬
‘s real aim was to gain popularity. So he desisted from following the advice of ‫ نفس‬and
said; I can sacrifice myself for the cause of Islam but just to oppose ‫ نفس‬I shall not go
this time. ‫ نفس‬said; “I wanted to kill you by this advice but again you have escaped. “

(25)
‫ص ًما َّو ال َح َك ًما‬ْ ‫َوال ت ُ ِطع منہما َخ‬
ُ ‫فَأَنتَ ت َ ْع ِر‬
‫ف كَیدَال َخص ِْم َوال َحك َِم‬

‫تو نہ کر انکی اطاعت هوں یہ حاکم یا عدو‬ُ

‫ِ حکَم‬
‫َکر‬
‫ِ عدو م‬ ُ ‫جانتا هے خوب‬
‫تو مکر‬

‫تنهنجا منصف يا مخالف ٿي اچن انڪار ڪر‬

َ ‫َم‬
‫ڪ َر منصف۽ مخالف جا ٿو ڄاڻين خوبتر‬

‫د دوئ دواړو يعنۍ نفس و شيطان وال په هيڅ لور باندې اطاعت چۍ وه نکړۍ ايا دوئ ستا مخالفت‬
‫ د دوئ دواړو مکر و دروغو باندې خبر شه‬.‫کوې او يا عادل تر ته جوړ شۍ او انصاف کړۍ‬

‫ و حال آنکه تو میدانی مکر‬،‫و هیچ فرمان مبر از ایشان دوگانه را درآن حالت که خصم باشد و حکم‬
.‫خصم و حکم عدل را‬

Their obedience, as enemy or as arbitrator forbidden

You know fraud of enemy, his treacherous arbitration

Glossary:
1. Kaid ‫ كید‬: trick, treachery, fraud
2. Khasm ‫ َخصْم‬: enemy
3. Hakam ‫ َحكَم‬: arbitration, third party, neutral umpire

Literal Translation: Follow not the two i.e. ‫ نفس‬and Satan in any capacity,
whether they present themselves as enemy or as an arbitrator. You know
well the tricks of enemies and arbitrators.
________________________________________________
ْ ‫ كان َخ‬means to be a judge of
Explanatory Notes: In Arabic, )‫ص ًما َو حَك ًما(فى االمر ذاته‬
oneself in a case where one himself is a party. ‫ خصم‬is inner self or ‫ نفس‬and ‫ حكم‬is Satan.
Human beings have three pull factors; heart, inner self or ‫ نفس‬and Satan. When heart
intends to do a good deed, ‫ )ا ّماره( نفس‬prevents it and confronts with heart. The two go
to Satan who decides in favour of evil deed so ‫ نفس‬becomes an enemy in this case
and Satan acts as an arbitrator. Likewise, if Satan wants some ill and insists on it, the
case goes to ‫ نفس‬and ‫ نفس‬decides in favour of Satan. In this case, Satan becomes the
enemy of heart and ‫ نفس‬acts as an arbitrator.
 (26)
‫ع َمل‬َ ‫أَست َ ْغ ِف ُرهللاَ ِمن قول بِال‬
‫عقُ ِم‬ َ َ‫لَقَد ن‬
ْ َ‫سبتُ بِ ِه ن‬
ُ ‫سالً ِلذِى‬

‫ِ بے عمل سے توبہ کرنی چاہیے‬

‫مجہہ کو قول‬
‫ِ نسل رکہتے ہیں هم‬
‫گویا بانجہہ عورت سے امید‬

‫ٿو چوان استغفرهللا بي عمل گ فتار کان‬

‫ُس ِنڍ عورت کي ڪجي منسوب جيئن ڪنهن ٻار سان‬

‫او ابتر ژغيداه نه هم خدائ پاک پناه غواړه ځکه چۍ بۍ عمله خبره کول داسې مثال دۍ لکه چۍ‬
‫شانډې ته اوالد ور منسوب کړې‬

‫ بدرستی که نسبت کرده ام بآن قول نسلی را می‬،‫طلب آمرزش میکنم از خدای ازگفتن بی عمل‬
.‫نازایندهای را‬

I repent before Lord for utterance without action

It’d be as if I attribute birth to an infertile woman

Glossary:
1. Nasabtu ُ‫سبت‬ َ ‫ َن‬: I attributed, I related (from ‫)نِسبَة‬
2. Uqum ‫ع ُق ِم‬
ُ : Infertility, a woman’s inability to bear children

Literal Translation: (Here the poet comes into first person again) I repent
and seek God’s forgiveness on something that I say but act not myself
upon it. It would be as if I established the relationship of a child/off spring
to a woman who is infertile.
________________________________________________________
Explanatory Notes: Imam Bouseri ‫ رحمةهللا علیه‬is comparing his ‫ نفس‬which is devoid of
(good) action to an infertile woman as both do not give out a fruit or a child. As Quran
says; َ‫( ِل َم تَقُولُونَ ما ال تَف َعلون‬Surah ‫ الصّف‬61, Verse 2) Translation: Why say ye that,
which ye do not?

It signifies that one should not attribute a thing to his inner self which does not exist in
him at all. Prophet ‫ صلى هللا علیه و آله وسلّم‬passed on ISRA (Ascension) night by a group
whose lips were being cut by fire. On enquiry, the Prophet ‫ صلى هللا علیه و آله وسلّم‬was told
that these are the preachers of your Ummah who were preaching advice without acting
upon it.

(27)
َ ‫أ َ َم ْرت ُكَ ال َخ‬
‫یر ال ِك ْن َّما ائْت َ َم ْرتُ بِ ِه‬
ْ ‫ستَقَ ْمتُ فَ َما قَو ِلى لَكَ ا‬
‫ست َ ِق ِم‬ ْ ‫َو َما‬

‫کی نصیحت دوسروں کو اور ہیں خود بے عمل‬

 ‫هو نصیحت کا اثر کیا بے عمل جب خود ہیں هم‬
َ
‫نيڪيء کان پري‬ َ
‫نيڪيء جو چيم پر پاڻ‬ ‫تو کي‬
‫ ٻين جي رهبري ڪهڙي ڪري‬،‫راه کان ڀٽڪيل‬

‫ نو چۍ ځه په خپله سم نه درومه نو ځما‬.‫نورو ته خو ده خه کولو نصيحت کومه خو په خپله نه کړمه‬

‫ده سمه باندې تلږ نصيحت سنګه په سمه لور تلې شۍ؟‬

‫ پس چیست گفتن‬،‫ و راست نشدم‬،‫لیکن عمل نکردم من بدان‬،‫فرمودم ترا به نیکویی و نیک کرداری‬
!‫من مر ترا که راست باش‬

Doing good I enjoin you, but on my part sans action

If I act otherwise what is the worth of such a sermon

Glossary:
1. Amartu ُ‫ أ َم ْرت‬: ُ‫ستَقَ ْمت‬ْ ‫ َما‬I ordered, commanded
2. Ma’tamartu ُ‫ َماائتَ َم ْرت‬: (from ‫)اإلعتِمار‬ِ I obeyed not the order
3. Mas taqamtu ُ‫ستَق ْمت‬ َ ْ ‫ َما‬: I held not steadfast, I wavered

Literal Translation: I ordered you to do good deeds but I myself never

complied with this order. So when I did not held steadfast myself, what
weight does my order to you carry that you should stand steadfast and
determined i.e. it becomes self-contradictory and meaningless.
‫اول نصیحتگوی نفس خویش باش‬
ّ ‫راستی کردند و فرمودند مردان خدای ای فقیه‬
________________________________________________
Explanatory Notes: Quran says: ‫سکُم‬ َ ُ‫بالبر َو ت َنسونَ اَنف‬
ّ ‫اَتَا ُمرون النّاس‬
Enjoin ye righteousness upon mankind while ye yourselves forget (to practise
it)?( Surah Baqarah-2, Verse 44)
Another verse says:
َ‫﴾ َكبُ َر َم ْقت ًا ِعن َد اللَّـ ِه أَن تَقُولُوا َما َال ت َ ْف َعلُون‬٢﴿ َ‫یا أَیهَا الَّ ِذینَ آ َمنُوا ِل َم تَقُولُونَ َما َال ت َ ْف َعلُون‬
O ye who believe! Why say ye that which ye do not? It is most hateful in the sight of
Allah that ye say that which ye do not (Surah Saff-61, Verse 2-3).

‫یا واعظ عظ نفسک َفاِن اتعظتَ فعظ الناس َو ا ِّالفاستحی من هللا‬

O Preacher! Preach to your NAFS (implement yourself) then preach to others
otherwise have shame of Allah SWT.

Prophet ‫ صلى هللا علیه و آله وسلّم‬said; ‫سورة هود‬ ُ ‫ شَیبَتَنِى‬I have been aged by the verse of
Surah Hud. The words ‫( أمر ت‬line one) and ‫( إستقم‬line two) have a reference in Surah
Hud of Quran which says; َ‫ستَ ِقم كَما أ ُ ِم ْرت‬
ْ ‫ ( فَا‬Verse 112) Translation: Therefore stand
firm (in the straight Path) as thou art commanded. Abu Ali Jarjani ‫ رحمةهللا علیه‬says
that man should strive for steadfastness (desired by God), not for miracle power
(desired by ‫)نفس‬.

(28)
 ً‫ت نافِلَة‬ِ ‫َوال ت َ َز َّو ْدتُ قَب َل المو‬
ُ َ ‫س َوى فَ ْرض َولَم ا‬
‫ص ِم‬ ِ ‫ص ِ ّل‬ َ ُ ‫َولَم ا‬

‫ِ راہ آخرت اک نفل کا بہی تو نہیں‬

‫زاد‬
‫ِ فرض و روزہ کچہہ نہیں رکہتے ہیں هم‬
‫ُز نماز‬
‫ج‬

‫موت کان اڳ مون نه ڪئي نفلي عبادت ز ِاد راه‬

‫واء ٻيو ڪجهه به ناه‬ ِ ‫فرض روزن ۽نمازن کان ِس‬
‫ نه مۍ د فرض لمنځ عالوه نفل‬.‫ده خپل مرګ نه مخکښۍ ما ده نفلو عبادتونو هيڅ لورې برابر نه کړو‬
‫لمنځ وکړل او نه د فرض روجو عالوه نفل روژۍ اونيولۍ‬

‫ و روزه نداشتم‬،‫ و نگزاردم نمازی بغیر فرض‬،‫سنّتی را‬

ُ ‫ونساخته ام زادراه پس از مرگ‬

Before death, I added not supplementary devotion

Only obligatory prayers, obligatory fasts I’ve done

Glossary:
1. Tazawwadtu ُ‫ تَ َز َّودت‬: I prepared (journey’s ration)
2. Nafilatan ‫ نافِ َل ًة‬: extra or supplementary worship done voluntarily
after fulfilling obligatory prayers’ requirements
3. Fard ‫ َفرض‬: Obligatory worship i.e. five prayers daily and 30 fasts in
the month of Ramadan
4. Asum ‫ص ِم‬ ُ ‫ َأ‬: I fasted

Literal Translation: I never padded my travel bag (for the hereafter) with
supplementary prayers and never did I offer prayers or observed fasts
except those which were obligatory.
________________________________________________
Explanatory Notes: As per the Prophet ‫’صلى هللا علیه و آله وسلّم‬s saying to spend life in
this world as a wayfarer and count oneself as the dweller of the grave, Imam Bouseri
‫ رحمةهللا علیه‬expresses his own deficiencies in preparations for the eternal journey.
According to Prophet ‫صلى هللا علیه و آله وسلّم‬, Allah Almighty says; Man always gets my
proximity through (voluntary) supplementary prayers (done in addition to obligatory
prayers) until I raise him as my loved one.

‫ فبی یسمع و بی‬،‫ب اِلی بالنّوافل حتّی اَحَبه فَاِذا اَحبَبت ُه کنتُ سمعَهُ و بصره و یده ورجله‬
ُ ‫یتقر‬
ّ ‫حدیث قدسی؛ ال یزال العبد‬
‫یبصر و بی یبطش و بی یمشی‬

Man gets proximity to Me (Allah SWT) by supplementary prayers so much that I love
him and he loves me. So when I start loving him I become his ears, his eyes, his hands
and his feet; then he listens, sees, grips and walks through me.
 ِ ‫اَل َفصْل ال ّثا ِل ُث فِى َمدْح ِ َرسُو ِل‬
‫هللا صلى هللا علیه و آله وسلّم‬

Chapter Three

IN PRAISE OF PROPHET MUHAMMAD ‫صلى هللا علیه و آله وسلّم‬

This Chapter contains 31 stanzas. All of them express devotion for and
immense praise of the person of Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬.
Poet refers to his regular night vigil in prayers, abstinence from food,
selflessness etc. He accepts the Prophet ‫ صلى هللا علیه و آله وسلّم‬as the Lord
and Master of Arabs and non Arabs, human beings and Jinns and an
intercessor with the Lord on behalf of the sinners in the next world.
Prophet ‫ صلى هللا علیه و آله وسلّم‬commands for good, forbids from evil and he
is Allah’s most beloved Prophet. He excels all other Prophets ‫علیهم السالم‬
in any standard of comparison. His bodily or spiritual constitution is perfect.
There is no limit to his grandeur and dignity. Although he is a human being;
yet he is supreme amongst all creations of Allah. Stanza 56 sums up such
high qualities beautifully.

(29)
‫ظال َم ِإلى‬ّ ‫سنَّتَ َمن أَحْ یى ال‬
ُ ُ‫َظلَ ْمت‬
‫شتَكَتْ قَدماهُ الض َّر ِمن َو َر ِم‬
ْ ‫اَن ِا‬

‫ت بیداری شب پر کیا میں نے ستم‬ِ ّ ‫سن‬

ُ
‫ت شب کے سبب تہا جنکے قدموں پہ َو َرم‬ ِ ‫طاع‬

‫ د هغه پيغمبر چۍ‬. ‫وائ خدايه ما خو ده پيغمبر پاک صلۍ هللا عليه وسلم د سنتو باندې عمل نه وکړو‬
‫هغه به په خپلو عبادتونو باندې ثابت شپه تيره کړه تر دومره چۍ په عبادت کولو کولو باندې به يې‬
‫خپلۍ خپۍ اوپړسيدلۍ‬

‫ظلم کردم و ترک کردم سنت آن کس را که بیدار داشته است شبهای تاریک را تا آنکه رنجور شد‬
.‫قدمهای مبارکش از آسیب ورم‬
Unjust I’m, I quit his practice of nights in prostration
In prayer his feet used to suffer hurt and get swollen

Glossary:
1. Zalamtu ُ‫ َظ َل ْمت‬: I did injustice
2. Zalam َ‫ َظالم‬: darkness, nights
3. Ishtakat ْ‫شتَكَت‬
ْ ‫ ا‬: (from ‫ )شَكى‬to complain, to suffer
ُ : harm, damage, hurt
4. Durra ‫ض َّر‬
5. Waram ‫ و َرم‬: swelling, tumour

Literal Translation: I did great injustice to the method and ways (Sunnah)
of the one who had kept alive dark nights and who prayed (before the Lord)
so much (standing and in prostration) that his feet used to get hurt and
they used to get swollen.
________________________________________________
Explanatory Notes: This refers to Prophet ‫’صلى هللا علیه و آله وسلّم‬s habit of spending
long hours in prayers during the most part of the night on regular basis. When his
companions asked him why he, being A sin-free person, indulged in such hardships,
his reply was that shouldn’t he be a thanksgiving servant of Allah ‫ُورا‬ َ ‫ لَن أَكُونَ عَبدًا‬Who
ً ‫شك‬
has been so highly Benevolent and Kind to him? Then Allah, Almighty sent down the
verse; ‫( َطه ما أ ْن َزلنا إِلیكَ القُرآنَ ِلتَشْقى‬Surah ‫طه‬ َ 20, Verse 1 & 2) Translation: TAHA! We
have not sent down the Quran to thee to be (an occasion) for thy distress. Allah
almighty also said; ً‫( قُ ِم الَّی َل إِالّ قَ ِلیال‬Surah ‫ مز ّمل‬73, Verse 2) Translation: Stand (to prayer)
by night but not all night.

(30)
‫سغَب اَحشَآئَهُ َو َط َوى‬ َ ‫ش َّد ِمن‬
َ ‫َو‬
‫ف األدَم‬َ ‫ش ًحا م ْط َر‬
ْ ‫جار ِة َك‬ ِ َ‫تَحت‬
َ ‫الح‬

‫بهوک کی شدّت کے باعث اور فاقوں کے سبب‬

‫آپ نے پتہر سے باندها ناز پرورده شکم‬

‫هغه اچت زات چۍ ډير له وږۍ نه به يې خپل خيټه وکسله او خپل نازک جسم باندې به يې کانړې‬
‫وتړل‬

‫ و پوست نرم و نازک پهلوهایش‬،‫و سخت گردانیدو محکم کرد از گرسنگی اعضای درونی خود را‬
.‫زیر سنگ محکم در می پیچید‬
ِ ‫را به‬

He tied in intense hunger to his abdomen

Two stones on his tender skin by the loin

Glossary:
1. Shadda ‫ش ّد‬
َ : tightly tied, fastened
2. Saghabin ‫س َغب‬
َ : intense hunger
 3. Ah’sha’a ‫ أحشآء‬: (plural of ‫ )حشا‬the organs in the abdomen
4. Tawa ‫ طوى‬: folded, rolled up
5. Kash’han ‫ كَشح‬: from flank (side, waist) upto ribs
6. Mutraf ‫ ُمت َرف‬: luxurious, living in ease (soft part of skin)
7. Adam ‫ َأدَمة‬: dermis, cutis, skin

Literal Translation: (This stanza is in continuation of previous one). That

one (Prophet ‫ )صلى هللا علیه و آله وسلّم‬tightened his stomach at the times of
acute hunger (‫ طوى‬means ‘folded’. It also means ‘kept as secret’) and also
hid his tender rib-side under the stones at the hour of hunger.
________________________________________________
Explanatory Notes: Not only on the eve of the ‘Battle of Troops ‫ ’غزوه أحزاب‬when
Prophet ‫ صلى هللا علیه و آله وسلّم‬had tied two stones under his stomach to mitigate hunger,
he used to remain ever-in-hunger because of piety. Once his wife A’isha ‫رضى هللا عنہا‬
started weeping on seeing him hungry, Prophet ‫ صلى هللا علیه و آله وسلّم‬said; “by God! If I
ask Almighty to convert for me all the mountains of Makkah into gold, walking
alongwith me wherever I go, my prayer will be accepted. But by adopting hunger in
this world, I accept ‫( فقر‬poverty) over satiation. Full satiation suits not Muhammad ‫صلى‬
‫ هللا علیه و آله وسلّم‬and his progeny. ‫ الفقر َفخرى‬Hunger is my pride.”

(31)
‫من ذَ َهب‬ ِ ‫الجبا ُل الشم‬ ِ ُ‫او َدتْه‬َ ‫َو َر‬
‫ش َم ِم‬ َ َ َ
َ ‫س ِه فاراها أی َما‬ َ
ِ ‫عَن نف‬

‫زر کے بن کر جب پہاڑ آئے کہ مائل هوں حضور‬

‫کچہہ توجہ تک نہ کی تهےآپ صلعم وه عالی ہ َمم‬

‫د سرو زرو اچت غرونو دا کوشش وکړو چۍ رسول پاک صلۍ هللا عليه وسلم له خپلۍ الرۍ نه خطا‬
‫کړۍ خو د دوئ پاک زات ډيره فکر نه وکړو او خپل هاجاتو هم په دوئ غلبه نه وکړه‬

‫ پس آن حضرت بآنها التفات نفرمود و قبول‬،‫وطلب کرد وخواند او را کوههای بلند از زر سرخ بخود‬
.‫نکرد‬

He was beckoned by heaps of gold like mountain

He ignored these and struck to his grace and élan

Glossary:
1. Rawad ‫راو َد‬
َ : to seduce, tempt
2. Shummu َّ‫شم‬ َ : (from ‫ش َم ًما‬,‫ش ّم‬
َ ) means pride, arrogance, stature
َ
3. Araha ‫ أراها‬: He showed them (Prophet‫ صلى هللا علیه و آله وسلّم‬to
mountains)
4. Ayyama ‫ َأیما‬: what is, whatsoever is, What!
5. Shamamee ‫ش َمم‬ َ : grandeur, height
Literal Translation: Lofty mountains, full of gold (made of gold) also
attempted to attract (and distract from propagation of Islam) Prophet ‫صلى‬
‫ هللا علیه و آله وسلّم‬towards themselves but he showed a grandeur greater
than theirs and turned away their tempting appeal i.e. deemed them
inferior and of mean worth.
________________________________________________
Explanatory Notes: Reference to mountains (namely Abu Qabees, Hira, Thaur,
Batha and Arafat) who had presented themselves at Prophet ‫’صلى هللا علیه و آله وسلّم‬s
disposal (to become gold-made) but he declined their offer. Angel Gabriel ‫سالم‬ ّ ‫علیه ال‬
came with Allah’s message to convert these mountains into gold for his use. Prophet
‫ صلى هللا علیه و آله وسلّم‬said; ‘O Gabriel! world is a home to him who has no other home. It
is a wealth of him who has no other assets. A fool considers it as his asset and a
deposit.’

Explaining ‫عن نفسها‬ َ ‫راودتُه‬

َ (reference Surah Yusuf), Abi Umamah quotes from Prophet
SAW:
‫ُک‬ َ ‫ع یوما َ فَاِذا جُعتُ تَض ََّرعتُ ا‬
َ ‫ِلیک َوذَکَرت‬ ُ ‫یارب َوال ِکنّی اَشب ُع یوما َ َو ا َ ُجو‬
َّ ‫ع ََرضَ علی ر ّبی بطحَآ َء َمکہ ذ َهبا َ فقُلتُ ؛ ال‬
‫ُک‬
َ ‫شکَرت‬َ ‫ُک َو‬َ ‫ش ِبعتُ َح َمدت‬
َ ‫َواِذا‬
God presented Makkah valley in gold for me, I said: my Lord! I want to eat and be
satiated oneday so as praise You and pay my thanks and then stay hungry another
day so as to call You and remember You (Kanzul Ummal fee Sunanul Aqwaal Wal
Af’aal)

(32)
َ ‫ِواَكَّد َتْ ُز ْه َدهُ فیها ض َُر‬
ُ‫ورتَه‬
َ ‫علَى ال ِع‬
‫ص ِم‬ َ ‫ورةَ ال ت َ ْعدُو‬
َ ‫ِإنَّ الض َُّر‬

‫ایسی حاجت پر بہی تقوی کو کیا مضبوط تر‬

‫صم‬
َ ‫سچ هے حاجت غالب آ سکتی نہیں جب هو ِع‬

‫او ده دې دنيا احتياجو له وجه رسول پاک صلۍ هللا عليه وسلم وال تقوا نور هم زياته شوه او دې‬
‫کښۍ هيڅ شک نيشته چۍ د دې دنيا هاجتونه او غرضونه په نبيانو باندې زورور کيدلۍ نه شۍ‬

.‫ بدرستی که ضرورت غالب نشد بر عصمت‬،‫و مؤکّد گردانید زهد او را در آن ضرورت و فقر او‬

Against need, his asceticism lent him fortification

Need can’t impress who has (with God) protection

Glossary:
1. Akkadat َّ‫أك‬A ‫ دَت‬: strengthened, solidified, fortified
2. Zuhd ‫ ُز ْه ُد‬: asceticism, abstaining from worldly pleasures
3. Darurat ‫ض ُرو َرت‬ َ : need, requirement, worldly necessity
4. T’adu ‫ تَعدُو‬: antagonize, overcome, be inimical against
5. Isamee ‫ص ِم‬ َ ‫ ِع‬: (plural of ‫ص َمة‬
ْ ‫ ) ِع‬protection, preservation, safeguard
Literal Translation: His shunning of worldly pleasures (‫ )زهد‬strengthened
him against wanton needs. Of course, desires cannot overcome a barrier
of protection (that is provided by the Lord to his Prophets and pious men).
________________________________________________
Explanatory Notes:One day, Umar ‫ رضى هللا عنہ‬saw that the Prophet ‫صلى هللا علیه و آله‬
‫ وسلّم‬was resting on a coarse bed, made from dry dates’ branches which had put their
rough pressing signs in the side-skin. He started weeping, saying he liked not the
scene that Roman and Persian Kings enjoyed worldly luxuries and Prophet ‫صلى هللا علیه‬
‫ – و آله وسلّم‬the Master of the two worlds was sleeping in this condition. Prophet ‫صلى هللا‬
‫ علیه و آله وسلّم‬said; ‘their luxury is temporary but Lord’s grants in our share in the
hereafter will remain everlasting.’ Gabriel ‫ علیه السالم‬came and informed that Allah has
determined that those who enjoy the worldly luxuries as much, their share of pleasures
in the next world will be diminished by that proportion.

(33)
‫ورةُ َمن‬
َ ‫َیف ت َ ْدعُو إِلَى الد نیا ض َُر‬
َ ‫َوك‬
ُ َ ‫لو الهُ لَم ت‬
‫خرجِ الدنیا ِمنَ العَد َِم‬

‫کیا کرے مائل ضرورت ان کو دنیا کی طرف‬

‫گر نہ هوتے آپ صلعم تو دنیا بہی هوتی کالعدم‬

‫ داسی هستۍ چۍ هغه مقام دا دۍ چۍ که‬،‫د دنيا ضرورتونه به څنګه دومره اچته هستۍ ځان ته اړوۍ‬
‫هغه نه وو نو دا دنيا به اړو پيدا شوې نه وه‬

.‫و چگونه بخواند بسوی دنیا ضرورت فقر آن کس را که اگراو نبودی بیرون نیامدی دنیا از نیستی‬

How could attract him to world needs mundane

If he hadn’t come, world’s creation; no question

Glossary:
1. Lolahu ‫ لو اله‬: if he had been not
2. Lam Takhruj ‫ َلم تخ ُرج‬: could not appear, come out
3. Idamee ‫ ِع َد ِم‬: non-existence, oblivion, naught, nullity

Literal Translation: How can worldly needs invite (tempt) that special one
who if he had been created not, the world itself won’t have come out of
non-existence.
________________________________________________
Explanatory Notes: This stanza removes the astonishment of earlier stanza. It
clarifies that the world is dependent on the Prophet ‫صلى هللا علیه و آله وسلّم‬. If Prophet ‫صلى‬
‫ هللا علیه و آله وسلّم‬had been in need of worldly things, he would have been a dependent
person. On the contrary, the situation is vice-versa. World, rather entire universe is
dependent on the Prophet ‫ صلى هللا علیه و آله وسلّم‬who is ‫( ما یحتاج إلیه‬on whom all rely).
Allah said; ‫ لوالك لما َخلَقتُ االفالق والدنیا‬Had I not created you, I would not have created the
world and all created things (planets). A tradition of Prophet ‫ صلى هللا علیه و آله وسلّم‬says;
‘love of this world is harmful for the next world and the love for the world hereafter is
harmful for this world. You should hold dear the favour that will last forever against the
one which is mortal.’

It is said that Hazrat Sheeth bin Adam AS oneday asked his father who is better
between you and Muhammad SAW. He prohibited him from asking such a question?
On re-inquiry, Adam AS said that Muhammad SAW was the best amongst all prophets
and angels for six reasons:

i) Allah SWT bestowed him Khadijah R.A. as spouse who was a great help to him
whereas my spouse became the cause of my expulsion from paradise;

ii) Allah kept Muhammad (SAW)’s name in proximity with His own name as is
reflected in Kalma Tayyaba;

iii) Allah SWT granted him the ‘broadest intercession’ on the Day of Judgement;

iv) The first person to tear up earth from the grave will be Muhammad SAW;

v) Entry to paradise will be prioritized for Muhammad SAW and his followers
before other prophets make such an entry;

vi) God informed me that had He not created Muhammad SAW, the creation of
mankind, heaven and hell would not have been possible.

)34)
‫ین َوالثَّقَلَین‬
ِ َ‫سیدِالكون‬َ ‫ُم َح َّمد‬
‫ع َج ِم‬
َ ‫ین ِمن ع ُُرب َّو ِمن‬ ِ َ‫َوالفَ ِریق‬

‫ہیں مح ّمد صلعم سید کونین شاه جن و انس‬

‫اور شہنشاه دو عالم مالک عرب و عجم‬

‫ چۍ ده دواړو مخلوقاتو (انس‬،‫ هغه هستۍ چۍ ده دواړو جهانو سردار دۍ‬،‫محمد صلۍ هللا عليه وسلم‬
‫ چۍ ده دواړو قبائيلو (عبر و عجم) سردار دۍ‬،‫و جن) سردار دۍ‬

‫مح ّمد صلی هللا علیه وسلّم مهتر و بهتر هر دو سرای است از دنیا و آخرت وپری آدمی و هر دو فرقه از‬
.‫عرب و عجم‬

Muhammad is leader of both worlds; of humans and Jinn

He is the leader of Arab as well as every non-Arab nation

Glossary:
1. Sayyid ‫سید‬َ : Leader, Master, Lord, Chief, Head. Title conferred
upon the Prophet‫ صلى هللا علیه و آله وسلّم‬by Allah on the night of ISRA
‫معراج‬
 2. Konain ‫ كونین‬: (from ‫ كون‬which means world, cosmos, universe) two
worlds i.e. this world and the world hereafter
3. Saqalain ‫ ثقلین‬: (from ‫ ثقل‬which means heavy) two heavy groups or
parties i.e. Human beings and Genies (Jinn)
4. Fareeqain ‫فریقین‬ ِ : (from ‫ فریق‬which means party, band or group)
two groups i.e. Arabs and non-Arabs

Literal Translation: Muhammad ‫ صلى هللا علیه و آله وسلّم‬is the leader of both
the worlds and also of human beings and Jinn. He is also the Master of
two groups namely; Arabs and all other non-Arab nations.
________________________________________________
Explanatory Notes: Muhammad (the Praised one) ‫ صلى هللا علیه و آله وسلّم‬is a unique
name because never before in Arab or non-Arab world, this name was prevalent
before the advent of Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬and it was chosen by
Allah Himself. His other names vary in number; i) Irshadus Saari, Sharah Bukhari
mentions 1000 names, ii) Abu Abdullah Muhammad bin Suleiman al Jazoli, author of
Dala’ilul Khairat says 200, iii) Sheikh Abdul Haq Muhaddis Dahlavi in Madarijun
Nabuwwat says 200, iv) Quran itself has 30 great names of Prophet ‫صلى هللا علیه و آله‬
‫ وسلّم‬common to Almighty’s attributes, it has otherwise 138 names for the Prophet ‫صلى‬
‫ هللا علیه و آله وسلّم‬of which 18 carry the word Nabi, v) different traditions of Prophet ‫صلى‬
‫ هللا علیه و آله وسلّم‬carry 115 names. His name or mention must be followed by Durood
‫ الله َّم ص ِ ّل على سیدنا محمد وعلى آل سیدنا محمد وآله وصحبه وسلّم‬Allah Himself sends Salat and so
do his angels (Quran, Surah Ahzab 33, Verse 56). Allah sent no Prophet on earth but
with a covenant that as and when Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬was sent,
the former ones will believe in his prophethood and extend him all support.

Oneday Hazrat Ali A.S. asked Kufans: you have more hope in the Quranic verse:
ِ ُ‫علَ ٰى أَنف‬
ُ َ‫س ِه ْم َال ت َ ْقن‬
ۚ ‫طوا ِمن َّرحْ َم ِة اللَّـ ِه‬ ْ َ ‫ قُ ْل یا ِعبَادِی الَّ ِذینَ أ‬Say: "O creatures of God, those of
َ ‫س َرفُوا‬
you who have acted against your own interests should not be disheartened of the
mercy of God (Surah Zumr 39 Verse 53)

But we, from the Prophet SAW’s household get more re-assured in the verse (in terms
of intercession):

‫ف ی ْع ِطیكَ َربكَ فَتَ ْرض َٰى‬ َ ‫ َو َل‬And indeed your Lord will soon give you so much that you will be
َ ‫س ْو‬
pleased (Surah Al-Dhuha 93, Verse 5)

ِ ‫او ُل النّاس یشفَ ُع فی الجنَّت َو اَنا اَکث َ ُراالَن ِب‬

A Hadith says: ً ‫یآء تَبَعَا‬ َّ ‫ اَنا‬I am the first man who will make
intercession for paradise and I have most number of followers than the followers of all
Prophets.

Attar Nishapuri says:

‫خدا یا نور دین همراه ما کن مح ّمد صلعم را شفاعت خواه ما کن‬

(35)
‫ااآلم ُرالنّا ِهى فَال أ َ َحد‬
ِ َ‫نَ ِبین‬
‫المنہ َوال نَعَ ِم‬ِ ‫أَبَ َّر فى قو ِل‬
 ‫امر و ناہی کے پیمبر ہیں نہیں انکا جواب‬
‫ہیں نہایت صاف گو وه قول ال هو یا نعم‬

‫زمنږه نبۍ صلۍ هللا عليه وسلم‪ ،‬هغه هستۍ ده چۍ حکم او منشته ورکوۍ‪ ،‬او د دوئ نه بل په دي‬
‫دنيا کښۍ رشتيازن او حق ګو نيشته‪ ،‬او د دوئ نه بل په دې دنيا کښۍ صادق څوک نيشته خواه‬
‫هغوئ حکم هاؤ کښۍ وۍ يا نه کښۍ وۍ‬

‫پیغمبر ماست امر کننده نهی کننده‪ ،‬پس نیست یکی راست گوی تر در گفتن نه ازو و نه گفتن در آری‪.‬‬

‫‪Our Prophet SAW commands to observe limitation‬‬

‫‪None guides better in prohibition and permission‬‬

‫‪Glossary:‬‬
‫‪ or news) One who gives divine message or news‬نبأ ‪ : (from‬نبى ‪1. Nabi‬‬
‫‪ to command, order, enjoin), one who‬امر ‪ : (from‬آمر ‪2. A’amir‬‬
‫‪commands‬‬
‫)‪ : One who forbids (things religiously declared unlawful‬ناهى ‪3. Nahee‬‬
‫‪ : more true or accurate, very relevant‬أبَ َّر ‪4. Abarra‬‬

‫‪ is the one‬صلى هللا علیه و آله وسلّم ‪Literal Translation: Prophet Muhammad‬‬
‫‪who enjoins right and forbids wrong and who can be better to explain such‬‬
‫‪lawful and prohibited matters than him.‬‬
‫________________________________________________‬
‫‪ actually follows God.‬صلى هللا علیه و آله وس ّلم ‪Explanatory Notes: He who follows Prophet‬‬
‫هللا‬
‫الرسو َل فقد أطاع َ‬ ‫یطع ّ‬
‫ِ‬ ‫;‪ said‬رحمةهللا علیه ‪ . Imam Zainul A’abideen‬ومن‬
‫صارالعَدَم‬
‫َ‬ ‫قرآنہ برهاننا نس ًخاألدیان مضت ‪ -‬إذ جا َءنا أحكامه ُك ّل ُالص ُحف‬
‫‪, he was never‬صلى هللا علیه و آله وسلّم ‪Whoever asked for anything or need from Prophet‬‬
‫ما قال ال قط إ ال ّ أفى تشهده – لوال تشهد كانت الئه نعم ;‪refused or denied. Farzaq Abul Faras says‬‬
‫أشهد ‪ of Al-Tahiyyat in prayer (in‬تشهد ‪He never said ‘No’ to any one ever except in the‬‬
‫)‪ (yes‬نعم ‪ (No) would have borne a‬ال ‪ ). So if there was no Al-Tahiyyat, his‬أن آلإاله االهللا‬
‫‪meaning.‬‬

‫)‪(36‬‬
‫شفَاعَتهُ‬ ‫یب الَّذِى ت ُ ْر َجى َ‬ ‫ُه َوال َحبِ ُ‬
‫ِل ُك ِ ّل َهول ِمن َاأل ْه َوا ِل ُم ْقت َ ِح ِم‬

‫وه حبیب صلعم ایسے ہیں جن سے هے شفاعت کی امید‬

‫هونگی نازل آفتیں پیش آئینگے جب رنج و غم‬

‫تاسو د لوئ خدائ پاک زات جل جاللهو داسی محبوب يې چې په هر تکليف کښۍ انسان د دوئ نه‬
‫شفاعت اميد کولۍ شۍ‬
‫ آنکه امید داشته میشود شفاعت او از بهر هر هولی از اهوال و بلیات که بعنف‬،‫اوست دوست خدا‬
.‫وارد شده‬

Beloved in whom harbours one hope of intercession

Of protection from any ordeal, any fear and affliction

Glossary:
1. Turja ‫ تُرجى‬: (from ‫ یرجو‬, ‫ )رجاء‬to hold hope. Ibne Jozi says, ‫)ترجى( رجاء‬
is a desire that is attainable, contrary to a wish (‫ )تمنى‬which may or
may not come true.
2. Hol ‫ هول‬: fear, terror, horror, shock (plural is ‫)أهوال‬
3. Muqtahimee ‫ ُم ْقتَ ِح ِم‬: from ‫ )إقتحام‬to plunge into, taken by storm, to
fell in some fear unwillingly, force majeur, to be embroiled and
assailed

Literal Translation: He is so close to and loved by the Lord that he has

been assigned to intercede against all fears and troubles that afflict his
Ummah in this world and in the world hereafter.
________________________________________________
Explanatory Notes: Quran says; ‫ إن كنتم ت ُحبٌّونَ هللاَ فاتَّبِعُونى یحبِ ْب ُك ُم هللا‬Translation: Say
(Muhammad‫ صلى هللا علیه و آله وسلّم‬to mankind): if ye love Allah, follow me, Allah will
love you (Surah A’al Imran 3, Verse 31). Quran says further about this Prophet ‫صلى‬
‫( ی ْغ ِف َر لَك َهللاُ ما تَقَ َّد َم ِمن ذَن ِبكَ َوما تَا َ َّخ َر ;هللا علیه و آله وسلّم‬Surah Fatah 48, Verse 2)Translation:
Allah may forgive for your sake, earlier sins and those which are to come. Of
course, all Prophets ‫ علیهم السالم‬are sin free. So one should not assume that this verse
assures Prophet ‫ صلى هللا علیه و آله وسلّم‬that his sins will be forgiven. If we take that sense,
even then this verse gives him a special stature that you are exempt from sins, whether
in the past or in the future (innocent). It was for the sake of this Beloved Prophet ‫صلى‬
‫ هللا علیه و آله وسلّم‬that Allah changed Makkah Sanctuary as the Qiblah for Muslim Ummah
just to please His most Beloved Prophet as stated in Quran. Likewise Prophet ‫صلى هللا‬
‫ علیه و آله وسلّم‬said; ‫خر‬ َ َ‫هللا َوال ف‬
ِ ُ ‫( اَنا َحبِیب‬I am Allah’s beloved and I don’t feel arrogant about
it). Allah has said; ‫( وما أرسلناك إالّ رحمة للعالمین‬Surah Anbia’a 21, Verse 107) Translation:
We sent thee not save as a mercy for the peoples.

(37)
‫سكُونَ ِب ِه‬ ْ ‫هللا فَال ُم‬
ِ ‫ست َ ْم‬ ِ ‫َدعَا إِلَى‬
‫یر ُم ْنفَ ِص ِم‬ َ ‫سكُونَ بِ َحبْل‬
ِ ‫غ‬ ِ ‫ست َ ْم‬
ْ ‫ُم‬

‫ت حق آپ صلعم نے دی اور کیا جس نے قبول‬ ِ ‫دعو‬

‫اس نے ایسی ڈور تہامی جو نہ هوگی منفصم‬

‫ هغه کسانو چۍ د رسول پاک‬. ‫دوئ خلقو ته دعوت کولو چۍ ده هللا پاک د دين اسالم ته واپس شۍ‬
‫ هغوئ يو داسۍ رسئ ته الس اچولۍ دۍ چۍ کوم به کله هم نه‬،‫صلۍ هللا عليه وسلم دا خبره اومنله‬
‫پرۍ کيږۍ‬
 .‫ پس دست در زنندگان باودست در زنندگانند بریسمانی غیرمنقطع‬،‫خواند بسوی خدای‬

He invited peoples to Allah; whoever did join

As if he fastened to rope that stays unbroken

Glossary:
1. Da'aa ‫ َدعَا‬: Invited (refers to Prophet Muhammad ‫صلى هللا علیه و آله‬
‫)وسلّم‬
2. Mustamsikoon َ‫سكُون‬ ِ ‫ستَ ْم‬
ْ ‫ ُم‬: (from ‫سك‬
ّ ‫ )تم‬to stick to, hold fast, adhere
to, cling on
3. Habl ‫ حبل‬: rope, chord (here means Allah’s religion)
4. Munfasimee ‫ص ِم‬ ِ ‫ ُم ْن َف‬:(from ‫ )إنفصام‬break, severe

Literal Translation: He (Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬invited

people to Allah, so those who held him (Prophet ‫ ) صلى هللا علیه و آله وسلّم‬fast,
they clung to a strong rope that is unbreakable.
________________________________________________
Explanatory Notes: Prophet ‫ صلى هللا علیه و آله وسلّم‬was a caller to the message of truth
for which Quran says; ‫نیرا‬ً ‫هللا ِب ِإذنہ و سراجا ً م‬ ِ ‫( دا ِعیا إلى‬Surah Ahzab 33, Verse
46)Translation: And as a summoner to Allah by His permission and as a lamp
that giveth light. Quran says; ‫هللا ج َِمیعًا َّوال تَفَ َّر قُو‬
ِ ِ ‫( َواعت َ ِص ُمو بِ َحبْل‬Surah A’al Imran 3, Verse
103) Translation: And hold fast, all of you together, to the cable of Allah and do
not separate.

Quran says:
‫سكَ ِبا ْلعُ ْر َو ِة ا ْل ُوثْقَ ٰى َال ان ِفصَا َم لَهَا‬ ْ ‫یؤ ِمن ِباللَّـ ِه فَقَ ِد ا‬
َ ‫ست َ ْم‬ ْ ‫ت َو‬ ُ ‫فَ َمن ی ْكفُ ْر ِبال َّطا‬
ِ ‫غو‬
And he who rejecteth false deities and believeth in Allah hath grasped a firm
handhold which will never break (Surah Baqarah-2, Verse 256)

A Hadith of Prophet (‫ )صلى هللا علیه و آله وسلّم‬says:

‫جر ِمأ َ ِة ش َِهیدًا‬
ُ َ ‫سنَّتى ِعن َد فَساد أ َّمتى َفلَهُ أ‬
ُ ِ‫سكَ ب‬
َّ ‫َمن تم‬
He who held fast to my Sunnah (way) at the times of crisis in Ummah, he shall earn a
reward equal to a hundred martyrs.

(38)
‫فَاقَ َالنَّبِیینَ ِفى َخلق َوفِى ُخلُق‬
‫َولَم یدانُوهُ فِى ِعلم َوال ك ََر ِم‬

‫سب سے اعلی مرتبہ هے َخلق میں اور ُخلق میں‬

‫انبیاء میں سب سے اکمل آپ صلعم کا علم و کرم‬

‫رسول معاب صلۍ هللا عليه وسلم د خپل صورت او کردار په لورۍ ټولو انبياء کرامو باندې ور تير‬
‫دۍ او داسی يو نبۍ هم نيشته چۍ هغه د رسول هللا ص مقام ته ور اورسۍ‬
‫و نزدیک نمی شوند بدونه در علم و نه در‬،‫بلند تر است از پیغمبران در صورت و در سیرت و خلق‬
.‫کرم‬
Surpassed he all Prophets in manners and creation
They cannot near him in knowledge and veneration

Glossary:
1) Faaq ‫ق‬
َ ‫ فا‬: Overtook, surpassed, exalted
2) Yudanooh ‫ یدانوه‬: (from ‫ ) دنى‬to access, parallel (for comparison ‫) ُمداناة‬
3) Karam ‫ ك َرم‬: honour, veneration

Literal Translation: Exalted is he among all Prophets in his beautiful form

and creation as well as in terms of best manners and conduct. Other
Prophets never attained the level of knowledge or honour that he was
bestowed )by the Almighty.(
________________________________________________
Explanatory Notes: Allah says; ‫ َوإِنَّكَ لَعَلى ُخلُق ع َِظیم‬Translation: And lo! Thou art of a
tremendous nature (Surah Qalam, Verse 4). Of course, he excelled all other
Prophets in knowledge, honour, beauty, manners, conduct and virtues. He is rightly
the one who was given the knowledge of earlier ones as well as of later ones. َ‫ا ُوتیت‬
‫واآلخ ِرین‬
ِ ‫االولین‬
َّ Quran says; ‫ض ُهم د ََرجات‬ َ ‫ض ُهم عَلى َبعض ِمنہم َّمن َكلَّ َم هللاُ َو َرفَ َع َبع‬
َ ‫ِتلك َالرس ُل فَضَّلنا َبع‬
(Surah Baqarah 2, Verse 253) Translation: Of those messengers, some of whom
We have caused to excel others and there are some unto whom Allah spoke,
while some of them He exalted. A tradition says; ‫( أنا سی ُد ُو ِلد آدم َوال فَ ْخ َر‬I am the Chief
of Adam’s progeny, I am not arrogant about it). In terms of creation, he was the first of
Prophets but in commissioning, he appeared as the last and final Prophet of God.
‫حسن یوسف دم عیسى ید بیضا دارى – آنچہ خوبان همہ دارند تو تنہا دارى‬

(39)
‫هللا ُم ْلت َ ِمس‬
ِ ‫سو ِل‬ ُ ‫َوكُل ُهم ِمن َّر‬
ِ ‫شفًا ِ ّمنَ ال ّد‬
‫ِیم‬ ْ ‫غ ْرفًا ِ ّمنَ البَحْ ِر أو َر‬
َ

‫انبیاء سب ملتمس ہیں تا کہ مل جائے انہیں‬

ِ َ ‫ایک ُجرعہ بحر سے یا قطره از ا‬
‫بر کرم‬

‫ټول نبيان او ټول پيغمبران د رسول هللا صلۍ هللا عليه وسلم وال رحمت او معرفت وال باران ته والړ‬
‫دۍ چۍ هغه نه يو قطره يا يو مټۍ بر اوبه واخلۍ‬

،‫ یعنی یک کف از دریا‬،‫و تمام پیغمبران از حضرت مح ّمد صلى هللا علیه و آله وسلّم التماس کننده اند غرفه ای‬
.‫یا رشحه ای از بارانهای رحمت او را‬

All Prophets at Allah’s Apostle placing petition

To get spoon from that sea or sip from big rain

Glossary:
 1. Multamis ‫ ُم ْلتَ ِمس‬: Petitioning, applicant, solicitor
2. Gharfan ‫ َغر ًفا‬: a large soup spoon, ladling, scoop
3. Rashfan ‫ش ًفا‬ْ ‫ َر‬: sip, sup
4. Diyam ‫ دِیم‬: plural of ‫ دِی َمه‬, continuous heavy downpour

Literal Translation: All Prophets ‫ علیهم السالم‬are in demand of a scoop of

blessings from his immense sea or even a sip from the generous
downpour of his favours.
________________________________________________
Explanatory Notes: Prophet ‫ صلى هللا علیه و آله وسلّم‬said; I was born when Adam was
between water and clay. Once Prophet ‫ صلى هللا علیه و آله وسلّم‬said; ‘had Musa ‫علیه السالم‬
been alive, he had no recourse but to be my disciple ‫أ ُ َّمتى‬.’ On the Day of Judgment,
Allah will bestow on him the favour of intercession for sinners. He will have a say about
paradise on that day as writes Madarijun Nabuwwat (page 110). A Hadith says; ُ‫وهللا‬
‫ یعطى َوأَنا قاسم ِرزقها‬Allah grants me and I distribute His provisions. A sum up of tradition
from Jabir ‫ رضى هللا عنہ‬states that Pen and Tablet (‫)لوح وقلم‬, heaven and earth, angels,
hell and paradise, prophets and believers all were created for the sake of Prophet
Muhammad ‫ صلى هللا علیه و آله وسلّم‬and their combined knowledge is just a drop from the
vast sciences bestowed to the leader of the Prophets i.e. Muhammad ‫صلى هللا علیه و آله‬
‫وسلّم‬.

(40)
‫َوواقِفُونَ لَدَی ِه ِعن َد َح ِ ّد ِهم‬
َ ‫ِمن نُ ْق َط ِةال ِع ِلم اَو ِمن‬
ِ ‫ش ْكلَ ِة‬
‫الحك َِم‬

‫اپنے ح ّد مرتبہ پر سب کهڑے ہیں ُروبرو‬

‫جیسے نقطہ لفظ میں اعراب لفظوں می بہم‬

‫ټول نبيان و پيغمبران په رسول پاک صلۍ هللا عليه وسلم په دربر کښۍ د خپل مقام باندې والړ دۍ او‬
‫ټول د رسول پاک ص په علمۍ کتاب کښۍ يو نقطه او حکمۍ کتاب کښۍ د اعرابو حيثيت لرۍ‬

.‫ از نقطه علم یا از شکل حکمت‬،‫و ایستاد گانند پیش او نزد ح ّد خود‬

All Prophets stand before him by a fixed position

Like dots in his sciences or vowels in his acumen

Glossary:
1. Waqifoon َ‫ َواقِ ُفون‬: they are standing, hold a position
2. La’daih ‫ َلدَی ِه‬: before him, in his pavilion
3. Shakla ‫ شَك َلة‬: vowels of Arabic language called ‫أعراب‬, diacritical
marks
4. Hikamee ‫ ِح َك ِم‬: wisdom, sagacity (here it is plural of ‫ ِحكمة‬or divinely
bestowed discernment power)
Literal Translation: All the Prophets ‫ علیهم السالم‬hold to their own position
in front of his high calibre. Their position is just like the dots in a script in
the field of knowledge or vowels placed on a text in the domain of divinely
bestowed wisdom or ‫ِحكمة‬
________________________________________________
Explanatory Notes: Given the contents of previous stanza, some scholars suggest
that all Prophets ‫ علیهم السالم‬are solicitors of dots, vowels and knowledge from him, say
some portion from the vast knowledge that Prophet Muhammad ‫صلى هللا علیه و آله وسلّم‬
possesses by the grace of Allah. Another one explains that just as is the worth of dots
against knowledge ‫ علم‬or vowels are worth against wisdom- ‫حكمة‬, ِ same is the
relationship of other Prophets compared to the high stature of Prophet Muhammad
‫صلى هللا علیه و آله وسلّم‬.

(41)
ُ‫صو َرتُه‬ ُ ‫فَ ُه َوالَّذِى ت َ َّم َم ْعناهُ َو‬
َ َّ‫ص َطفاهُ َحبِیبًا بَ ِارى ُءالن‬
‫س ِم‬ ْ ‫ث ُ ّم َا‬

‫صورت و سیرت میں ہیں سرکار صلعم عالی مرتبت‬

‫ب محترم‬
ِ ‫اس لیے انکو کیا حق نے حبی‬

‫نو ستاسو زات پاک هغه اچت زات دۍ چۍ هغوئ سيرت پوره شوۍ ده او بيا خدائ تعالۍ ستاسو نه‬
‫خپل حبيب جوړ کړو او ده محبوبو مقام يې تر حواله کړو‬

.‫ پس برگزیدهاو را بدوستی آفریننده خالیق‬،‫پس او آن کس است که تمام شد معنی او و صورت او‬

The one whose appearance and morals in perfection

Then by the Creator of mankind, as Beloved chosen

Glossary:
1. Tamma َّ‫ تَم‬: completed, perfected, accomplished
2. Ma’na ‫ َمعنى‬: morals, personality, traits, virtues
3. Surat ‫صو َرة‬ُ : appearance, figure, shape, form
4. Astafa’a ‫ص َطفى‬ ْ ‫ أ‬: chosen, selected, adopted
5. Baari’u ‫ با رى ُء‬: Creator
6. Nasam ‫س ِم‬ َ ‫ َن‬: (plural of ‫ )نسمة‬Human being, soul, mankind

Literal Translation: It was he who was created with perfection, both in

bodily form and beauty as well as in manners and moral conduct. Such
was his perfection that even the Creator of mankind himself appreciated
him and took him as His Beloved.
________________________________________________
Explanatory Notes: An Arab poet said; ‫ ُخ ِلقتَ ُمبَ ِ ّرا ًء ِ ّمن ُك ِ ّل عَیب َكأ َ َّنكَ قَد َخ َلقتَ كَما تَشَآ ُء‬You were
created free of every defect – As if you were created as you wished yourself to be. Of
course, Prophet ‫ صلى هللا علیه و آله وسلّم‬is at the highest standard of character. A Hadith
says; ‫ بعثت التم مكارم االخالق‬I was commissioned to Prophethood to perfect the good
manners. He is chosen by the Lord to be His Beloved. As the saying goes: ‫ال یحمل‬
‫عطایاهم ا ِّالمطایاهم‬

Sayyadna Ghous ul Azam Abdul Qadir Jeelani ‫نورهللا تعالى مر قده‬ ّ ‫سره العزیز و‬
ّ ‫قدّس هللا تعالى‬
says;
‫روشن ز وجود تست كونین – اے ظاهر و باطنت همہ نور‬
‫اے سید انبیآئے مرسل – اے سرور اولیائے مستور‬

(42)
‫سنہ‬ِ ‫ُمنَ َّزه عَن ش َِریك فى َمحا‬
َ ‫فَ َجو َه ُرال ُحسن ِفی ِه‬
ِ َ‫غیر ُم ْنق‬
‫س ِم‬

‫کوئی عالم میں نہیں انکا محاسن میں شریک‬

‫حسن میں جوہر هے یکتا جو نہ هوگا منقسم‬

‫ نو له دۍ وجه نه‬.‫د رسول پاک صلۍ هللا عليه وسلم په قردار کښۍ دوم څوک شريک کيدلۍ نه شۍ‬
‫ستاسو حسن سيرت کميدلۍ يا نيږګور کيدلۍ نه شۍ‬

.‫ پس جوهر حسن در و غیر قسمت شده است‬،‫منزه و پاک است از شریک در حسن صورت و سیرت‬
.‫یعنی میان او و انبیاء‬

He is immatchable in his virtuous disposition

Indivisible is essence of beauty, to him given

Glossary:
1. Munazzah ‫ ُم َن َّزه‬: (from ‫ )تنزیه‬too exalted for, free from, far above
2. Mahasin ‫سن‬ ِ ‫ َمحا‬: plural of ‫ )محسنة‬charms, qualities, virtues, best
manners, merits, good features
3. Jawhar ‫ جو َهر‬: essence, substance, core

Literal Translation: He is unparalleled and unmatchable in his great

virtues and beautiful attributes. The essence of beauty of every type in his
composition and disposition is inseparable and indivisible.
________________________________________________
Explanatory Notes: A Prophetic tradition says; “All the praise belongs to Allah who
exalted me among all the Prophets; even in my name and in my attributes.” Someone
rightly said;
‫همہ اوصاف انبیآئے عظام – كرد جملہ ترا خدا انعام‬

Hafiz Shirazi rightly says:

‫به حسن و خلق و وفا كس به یار ما نرسد‬
‫تو را در این سخن انكار كار ما نرسد‬
None parallels beloved in build, beauty, fidelity
You can never counter-argue about this verity
 (43)
‫یهم‬ ِ ِ‫صارى فِى نَب‬ َ َّ‫عتْهُ الن‬
َ ‫َد ْع َما ا َّد‬
‫َواحْ كُم بِ َما شِئتَ َم ْد ًحا فِی ِه َواحْ ت َ ِك ِم‬

‫جو نصاری نے کہا عیسی کے حق میں تو نہ کہہ‬

‫جس قدر ممکن هو کر مدح نبی محترم‬

‫ د دې نه عالوه ته خپل زړه‬،‫ هغه ويره کړه‬،‫د عيسائيانو په خپل نبۍ باره کښۍ چۍ کوم دعوه کړۍ ده‬
‫کښۍ ده رسول پاک صلۍ هللا عليه وسلم قدر و تعريف کوه او په خلوص باندې زکر کوه‬

‫ و گحکم کن بهرچه خواهی‬،‫ یعنی ترسایان درحق پیغمبر ایشان‬،‫دست بدار آنچه را دعوی کرده اند‬
.‫ازمدح در حق مح ّمد صلى هللا علیه و آله وسلّم و مبالغه و مخاطبه کن‬

Quit what Christians about their Prophet did mention

Rest do as ye wish in his praise, say it sans hesitation

Glossary:
1. Da’a ‫ َد ْع‬: give up
2. Idda’athu ‫ع ْت ُه‬ َ ‫ إ ِ َّد‬: what claimed about him (refers to Christians)
3. Ahkum ‫ َأحْ كُم‬: apply ruling, define
4. She’ta َ‫ شِئت‬: you desire, as you please
5. Ihtakim ‫ إِحْ تَ ِكم‬: seek a ruling, get adjudged, decide

Literal Translation: In the context of praise of Allah’s most beloved

Prophet Muhammad ‫صلى هللا علیه و آله وسلّم‬, remember not to attribute the
excess of Jesus Christ’s followers who wrongly and unjustly exaggerated
his Prophethood into his being a son of God. Except this act of ascribing
a family (or partners to Allah), be as much liberal in the praise of Prophet
Muhammad ‫ صلى هللا علیه و آله وسلّم‬as you wish (with confidence and certainty)
and for this even you can go to any court or judge to seek a ruling on this.
________________________
Explanatory Notes: Allah SWT says in Quran; َ‫( َو َرفَعنا َلكَ ِذك َْرك‬Surah Inshrah 94, Verse
4) Translation: And We raised high the esteem (in which) thou (art held).

Sa’adi rightly said;

‫یر لَقَ ْد نُ ّو َرالقَ َم ُر‬
ُ ِ‫سیدُالبَش َِر – ِمن َوجْ ِهكَ ال ُمن‬
َ ‫ب الجَما ِل َویا‬
ُ ‫صاح‬
ِ ‫یا‬
‫ال ی ْم ِكنُ الثَّنآ َء كَما كانَ َحقَّهُ – بعد از خدا بزرگ توئى قصہ مختصر‬

Prophet SAW himself said: )‫ال ت ُطرونی کما اَطرت ال ّنصاری عیسی (بن مریم‬
(Do not exaggerate in my praise the way Jesus’ followers did for him) i.e. Ansars
treated Jesus A.S. as the son of God which is Shirk; so avoid Shirk but less than that,
one can praise the Prophet SAW to any and every extent. See next verse.
Note: Diwan Bouseri has yet another Qaseedah Laamiyyah with 284 verses descrbing
and condemning the practices and distorted beliefs of Christians and jews titled ‫ج‬
ُ ‫خر‬
َ ‫ال ُم‬
َ ّ‫َوال َمردُو ُد عَلی الن‬
ُۚ‫صاری َوالی ُهود‬

(44)
ِ ‫َوا ْنسُ ْب إ ِ َلى َذاتِ ِه َما‬
َ ‫ش ْئتَ ِم ْن‬
‫ش َرف‬
ِ ‫س ْب ِإلَى قَد ِْر ِه َما‬
‫شئْتَ ِم ْن ِع َظ ِم‬ ُ ‫َوا ْن‬

‫ت اقدس کی طرف منسوب کر‬ ِ ‫جو شرف هو ذا‬

‫شان واال میں َرقم‬
ِ ‫جتنی عظمت چاہیے کر‬

‫او د رسول پاک صلۍ هللا عليه وسلم زات پاک سره خو نومونو او عهدو ګډون کوه او عظمت تعريف‬
‫کوه او د دوئ اچت مقام زکر کوه‬

‫ و نسبت کن بسوی قدر او‬،‫هر چه خواهی ازشرف‬ ‫صلى هللا علیه و آله وسلّم‬ ‫ونسبت کن بسوی ذات مح ّمد‬
.‫هرچه خواهی از بزرگی‬

Attribute to him as much you wish him as distinction

And lend him as much you like, measure of exaltation

Glossary:
1. Ansub ‫ َأنسُب‬: attribute, ascribe
2. Sharafin ‫ش َرف‬ َ : distinction, nobility
َ
3. Qadar ‫ قدَر‬: value, estimate, measure, rank
4. Izam ‫ ِع َظم‬: greatness, grandeur, exaltation, augustness

Literal Translation: (excluding God’s divinity and uniqueness) Ascribe in

whatever measure you wish to attribute the distinction and greatness to
Prophet ‫صلى هللا علیه و آله وسلّم‬
________________________________________________
Explanatory Notes: Quran says; َ‫ ِو َر َفعنا َلكَ ِذك َْرك‬At another place, he is referred to as
the one on the highest standard of character (‫)و إِنَّكَ لَعَلَى ُخلُق ع َِظیم‬.
َ A divine Hadith says;
“O Beloved! Had I not wished to create you, I would not have created the heavens, If
it was not for you, I would not have even exposed Myself as the Lord. Sayyad Abdul
Qadir Jeelani ‫نورهللا تعالى مر قده‬
ّ ‫سره العزیز و‬
ّ ‫ قدّس هللا تعالى‬says;

‫اے قصر رسالت از تو معمور – منشور لطافت از تو مشهور‬

‫هر كس بجهان گنہگار هست – گشتہ بہ شفاعت تو مغفور‬

Someone said:
‫فقد وجدت مکان القول ذا سعۃ فَاِن َوجدتَ ِلسانا ً قائالً فَقُل‬
There is plenty of space to praise him if you have such a tongue to utter (if you are
worthy of such oration, why not?)

(45)
 ‫یس لَهُ‬ ‫هللا لَ َ‬
‫سو ِل ِ‬ ‫فَ ِإنَّ فَ ْ‬
‫ض َل َر ُ‬
‫ب عَنہ نا ِطق بِفَ ِم‬‫َح ٌّد فَی ْع ِر َ‬

‫حد نہیں هے کوئی حضرت کے کمال و فضل کی‬

‫خیراال ُ َمم‬
‫هو بیان کس منہ سے توصیف شہ ُ‬

‫د رسول پاک صلۍ هللا عليه وسلم قدر و فضل څه حدونه نيشته چۍ خبره کؤنکښۍ په خپل ژبه باندې‬
‫ور پوره شۍ‬

‫پس بدرستی که فضل پیغمبر خدای نیست مراورا حدّی‪ ،‬که بیان کند آن را سخنگویی بدهان‪.‬‬

‫‪Merits of Allah’s Apostle are sans any limitation‬‬

‫‪None can explain fully even with the best oration‬‬

‫‪Glossary:‬‬
‫‪َ : merit, credit, superiority, excellence‬فض َل ‪1. Fadl‬‬
‫ب ‪2. Yu’riba‬‬ ‫یعر َ‬
‫‪) articulation, enunciation, declaration,‬إعراب ‪ِ :(from‬‬
‫‪expression‬‬
‫‪) speaker, articulate, orator‬نطق ‪ : (from‬نا ِطق ‪3. Natiqun‬‬

‫‪Literal Translation: There is no limit to the merits and virtues of Allah’s‬‬

‫‪ hence even the best orator or articulate‬صلى هللا علیه و آله وسلّم ‪messenger‬‬
‫‪speaker can not do justice in describing his great attributes.‬‬
‫________________________________________________‬
‫;‪ Hassan Bin Thabit says‬صلى هللا علیه و آله وس ّلم ‪Explanatory Notes: Poet of the Prophet‬‬
‫وضم اال له األسماء بإسم نبیه – اذ قال فى الخمس المؤذن أشهد‬
‫وشق لهُ من اسمه یجله – فذوالعرش محمود و هذا محمد‬
‫‪Syed Jamal Din A. Razzaq Isfahani says:‬‬
‫ای آرزوی قدر لقایت وی قبله آسمان سرایت‬
‫در عالم نطق هیچ ناطق نا گفته سزای تو ثنایت‬
‫‪Poet of the East Allama Iqbal says:‬‬
‫اول وهى آخر – وهى قرآن وهى فرقان وهى یاسین وهى طه‬ ‫نگاه عشق و مستى مین وهى ّ‬

‫)‪(46‬‬
‫سبتَ قَد َْرهُ آیاتُهُ ِع َظ ًما‬
‫َلو نا َ‬
‫الر َم ِم‬
‫س ِّ‬‫س ُمهُ ِحینَ یدعَى د َِار َ‬ ‫أَحیا ِإ ْ‬

‫ان کی عظمت کے برابر معجزے هوتے اگر‬

‫هوتے زنده نام سے سب استخوان ہائے رمم‬
‫د خدائ پاک سره ده رسول پاک صلۍ هللا عليه وسلم هغه مقام دۍ چۍ که دۍ مرتبه ته معجزات عطا‬
‫کړۍ شۍ نو صرف د رسول پاک ص نوم اخستلو باندې به وچ سټ او هيره شوۍ اډوکو کښۍ به سا‬
‫را پيدا شۍ‬

‫ زنده گردانیدی نام او در هنگامی که خوانده‬،‫اگر مناسب شدی قدر او را آیات کمال او ازروی عظمت‬
.‫شدی ازتخوانهای پوسیده را‬

If his miracles had matched his (actual) estimation

His name’d have given rotten bones a resuscitation

Glossary:
1) Naasab ‫سب‬ َ ‫ نا‬: (from ‫ )مناسبة‬relevant, matching, proportionate
2) Aayat ‫ آیات‬: (plural of ‫ )آیة‬miracles, wonders, marvels
3) Daras ‫س‬َ ‫ دا َر‬: (from ‫س‬َ ‫ )د ََر‬to obliterate, efface, wipe out, extinguish , blot
out
4) Rimam ‫ ِر َمم‬: (plural of ‫ )رمة‬decayed, decomposed, rotten bones

Literal Translation: If his miracles (excluding Quran) had been fully

exposed as per the measure of his highest estimation and grandeur,
reciting just his name alone on the dead and decomposed bodies would
have brought a new life into them.
____________________________________________
Explanatory Notes: Given his undoubtedly the highest stature among the Prophets,
had Muhammad‫ صلى هللا علیه و آله وسلّم‬started exposure through miracles like
resuscitation of dead, it was a very minor thing compared to his greatness. Had the
miracles, as contended by Imam Bouseri ‫ رحمةهللا علیه‬in second line of this stanza, been
exposed fully, the bio-system of our world which is mortal one, would have been
disrupted. Otherwise, the miracle of reanimation of the two sons of Prophet’s
companion Hazrat Jabir ‫ رضى هللا عنہ‬who died (one killed the other and then fled in fear,
subsequently falling from a rooftop and dying instantly) is well-known, as are some
other high-profile miracles, starting from his birth. Some will follow in the coming
chapters of this Elegy. Even during Prophet ‫’صلى هللا علیه و آله وسلّم‬s times, an old emigrant
lady had lamented on her dead son and she implored God, bringing in the sake of
Prophet ‫ صلى هللا علیه و آله وسلّم‬and the boy had come back from the death valley. This
Jesus-gifted miracle is small thing before Prophet Muhammad ‫صلى هللا علیه و آله وسلّم‬.
This phenomenon remained discreet and concealed simply because Islam wants a
faith on the unseen ‫ب‬ ِ ‫یؤمنُونَ ِبالغَی‬
ِ and not on the basis of witnessing miracles. Hafiz
Shirazi says:
‫سایه قد تو بر قالبم ای عیسی دم‬
‫عكس روحیست كه بر عظم رمیم افتادست‬
Your tall shadow on me body O Jesus-breather!
This reflection revives my bones which do totter

(47)
‫لَ ْم یمت َ ِحنَّا بِ َما تَعی العُقُو ُل بِ ِه‬
ِ ‫علَینَا فَلَم نَ ْرت َ ْب َولَم‬
‫نہم‬ َ ‫صا‬ ً ‫ِحر‬
 ‫باز رکها امتحان سے جس سےعاجز هو سمجهہ‬
‫ نہ بچتے یو ں گمان و شک سے هم‬،‫مہربانی کی‬

‫او رسول پاک صلۍ هللا عليه وسلم مونږ کم عقل خلق يې په داسۍ النجو کښۍ نه يو اچولۍ چۍ کوم‬
‫کتلو باندې مونږ فکرمند کيږو يا په فتنه و شک کښۍ پرېوزو‬

‫ پس ما در باره او شک و ریبی‬،‫ از حرص بر ما‬،‫تکلیف نفرمود ما را بآنچه عاجز باشد عقلها در آن‬
.‫نداریم‬

He tested us not in things which baffle the reason

Wanting best for us, we doubted not, nor did stun

Glossary:
1. Imtahana َ‫ إِمتَ َحن‬: to test, to put one into trial, to assess worth of
2. Ta’ya ‫ تَ ْعى‬: (from ‫َى‬ َ ‫ )ع‬to falter, stammer, become incapable,
powerless
3. Hirsan ‫صا‬ً ‫ ِح ْر‬: (from ‫رص‬ َ ‫ ) َح‬desiring, wanting, coveting, seeking
4. Nartab ‫ َنرتَب‬: (from ‫ ِإرتِیاب‬or ‫ )ریب‬we doubted, questioned,
mistrusted, had scepticism or misgiving
5. Nahimee ‫ نہ ِم‬: )from ‫ (هام‬to wander, roam or straggle aimlessly

Literal Translation: He did not put us in trials by presenting things which

made no sense or were beyond rationality. He is always keen for our
betterment (and welfare in both the worlds). We- his Ummah never came
in doubt or became aimless wanderers, because of his righteous
teachings and following his Sunnah.
________________________________________________
Explanatory Notes: His teachings were clear, unambiguous and in plain language,
bringing no hardships. For example, earlier nations used to cut impure part of a cloth
(instead of proper washing), murder was always compensated with capital punishment
(no concept of repentance and compensation), Zakat (poor-tax) was 25% instead of
what Allah ordained for his Ummah at 2.5% rate per annum. Prophet ‫صلى هللا علیه و آله‬
‫ وسلّم‬got 50 daily prayers for believers reduced into five a day on the night of Ascension
(ISRA). The words ‫علَی َنا‬َ ‫صا‬ً ‫ ِحر‬from second line of this stanza refer to a Quranic verse
ِ ‫علَیكُم ِبالم‬
which says; ‫ؤمنِینَ َر ُءوف َر ِحیم‬ َ ‫علَی ِه َما‬
َ ‫عنِتم ح َِریص‬ َ ‫( ع َِزیز‬Surah Taubah 9, Verse
128)Translation: It grieves him that ye should perish; Ardently anxious is he
over you; to the Believers is he most kind and merciful.

(48)
‫یرى‬
َ ‫یس‬َ َ‫َالورى فَ ُهم َمعنَاهُ فَل‬ َ ‫أَعیى‬
‫یر ُمنفَ ِح ِم‬
ُ ‫غ‬َ ‫ب َوالبُ ْع ِد فِی ِه‬
ِ ‫ِللقُر‬

‫س ِ ّر باطن کی حقیقت نے کیا خلقت کو دنگ‬

ِ
 ‫دُور سے نزدیک سے بس فہم بہی هے ُمنفَخم‬

‫او د رسول پاک صلۍ هللا عليه وسلم کماالتو دغه عالم دۍ چۍ ټول خلق په بيان کولو باندې نه‬
‫ او چۍ څوک ور نژدۍ وۍ هغه هم نه پوهيږۍ او په حيرانتيا کښۍ پريوزۍ‬.‫پوهيږۍ‬

.‫ پس دیده نشد مر نزدک و دور را از او مگر آنکه عاجزند‬،‫مانده کرد خالیق را فهمیدن معنی او‬

No one understood his virtues, baffled is creation

Near ones or distant, all feeble in comprehension

Glossary:
1. A’aya ‫ َأعیى‬: (from ‫ )إعیاء‬fatigues, helpless, powerless, baffled
2. Alwara ‫ألو َرى‬
َ : mankind, human beings
3. Lesa Yura ‫یس ی َرى‬َ ‫ َل‬: none is seen, no one seems to escape
4. Munfahimee ‫ ُمن َف ِح ِم‬: (from ‫ )إنفحام‬helpless, powerless, incapable

Literal Translation: His perfect manners (and miracles) have so much

put into astonishment the mankind that nobody seems to comprehend
their depth and estimation fully and all stay in awe and helpless in
understanding.
)‫قدر تو بگذشت از درک عقول عقل اندر شرح تو شد بو الفضول (موالنا رومی‬
________________________________________________
Explanatory Notes: No one can fully comprehend, even his immediate companions
or those who came years and centuries after him, the depth of his virtues and high
esteem he is bestowed with. His qualities such as truthfulness, honouring
commitments and covenants, trustworthiness, care, magnanimity towards
neighbourhood as well as to all and sundry, graciousness, treatment to orphans, sweet
talk, beauty in action, height of knowledge and reason, forgiveness, chivalry, modesty
and chastity, social relations, justice, leniency, asceticism, piety, contentment, focus
and stress on the world hereafter, immense patience, resoluteness, no worldly
cravings etc are matchless. Allama Qartabi says that Prophet ‫’صلى هللا علیه و آله وسلّم‬s full
extent of beauty did not expose in this world. Had it been so, his companions would
not have been able to look into his eyes, even for a single glance. Maulana Jami
‫ رحمةهللا علیه‬says;
‫تو جان پاكى سر بسر نے آب و خاك اے نازنین – وهللا از جان هم پاك تر روحى فداك اے نازنین‬
‫پاكان ندیده از روئے تو جان داده اندر بوئے تو – انیك كمره كوئے تو صد جان پاك اے نازنین‬

(49)
‫ین ِمن بُ ْعد‬ ِ َ‫َّمس ت َ ْظ َه ُر ِللعَین‬
ِ ‫كَالش‬
َ
‫رف ِمن ا َم ِم‬ َّ
ِ ‫یرةً َو ت ُ ِك َّل الط‬َ ‫ص ِغ‬
َ

‫وه هیں مث ِل شمس جو ظاهر هو چهوڻا دُور سے‬

‫اور آنکہیں قرب سے هوتی ہیں خیره ایک دم‬
 ‫رسول معاب صلۍ هللا عليه وسلم هغه لمر په شانته دۍ چۍ لرۍ نه ورکوټۍ ښکارۍ خو نژدۍ نه‬
‫خلقو سترګۍ هغوئ ته په کتلو کتلو باندې عاجۍ شۍ‬

‫ و خیره میکند‬،‫همچون آفتاب که ظاهر میشود مر چشمان را از دور در حالتی که کوچک می نماید‬
.‫چشم را از تیز دیدن نزدیک‬

As appears to eyes from a distance, this big sun

It looks small; getting close to it gives eyes strain

Glossary:
1. Tazhar ‫ تَ ْظ َه ُر‬: Which appears
2. Tukill ‫ تُ ِك ّل‬: (from ‫ ) َك َّل‬fatigue, feebleness, tiredness
3. Tarf ‫ َطرف‬: eye
4. Amam ‫ َأ َمم‬: nearness, proximity

Literal Translation: (Miracles of Prophet Muhammad ‫)صلى هللا علیه و آله وسلّم‬
are like the sun which looks so small to eyes from a distance but when it
comes nearer it lends fatigue to the eyes by virtue of its intense light
(making one helpless so one can’t dare look into its light).
‫همسری با انبیا برداشتند اولیا را همچو خود پرداختند‬
‫گفته اینک ما بشر ایشان بشر ما و ایشان بسته خوابیم وخور‬
‫این ندانستند ایشان از عمی هست فرقی درمیان بی منتها‬
)‫صد هزاران این چنین اشباه بین فرقشان هفتاد ساله راه ببین (رومی‬
At another place Bouseri R.A. says:
َ َ ‫اَنتَ ِس ُّر هللا فی الخلق ِس ُّر علَی العُمی ا‬
َ ‫ش ُّد اِحتِجابا‬
You are God’s secret amongst the creation and the secret is hidden from
the blind.
__________________________________________
Explanatory Notes: His attributes and miracles are beyond one’s comprehension.
Prophet ‫ صلى هللا علیه و آله وسلّم‬himself said; “O Lord! Belittle me in my eyes but make me
esteemed one in the eyes of the people.” The analogy of sun is given because sun
itself is the largest entity in the solar system, yet how small it looks in our daily vision
because of sheer distances involved. Ordinary eye can not see it from a close distance.
Likewise, the gracious manners, excellent virtues and the most high esteem of the
Prophet ‫ صلى هللا علیه و آله وسلّم‬is not comprehensible by anyone to its full extent, neither
by those who were his companions- ‫ صحابہ كرام‬, subsequent pious generations ‫ تابعیین‬,
nor by us who have been born many centuries later.
‫یزیدک وجهه حسنا ً اذا ما زدته نظرا‬
His beauty would increase in your eyes the more you cast a look at him.
‫بآفتاب بماند مگر بیک معنی که در تأمل او خیره میشود ابصار‬

(50)
ُ‫َیف ید ِْركُ فِى الدنیا َح ِقیقَتَه‬ َ ‫َوك‬
َ َ ‫قَوم نِیام ت‬
‫سلَّ ْوا عَنہ بِال ُحلُ ِم‬
 ‫اه ِل دنیا کس طرح انکی حقیقت پا سکے‬
‫قوم خوابیده ہیں هم‬
ِ ‫ب غفلت میں ہیں گویا‬
ِ ‫خوا‬

‫او هغه خلک پوه نه دۍ چۍ د رسول پاک صلۍ هللا عليه وسلم له مقام نه خبر نه دۍ او په خپل‬
‫ داسۍ خلک به ده رسول پاک صلۍ هللا عليه وسلم مينه څه‬.‫خوبونو و سوچونو کښۍ ورک پراته دۍ‬
‫وکړۍ؟‬

.‫ گروهی که خوابیده اند و قناعت کرده اند ازو بخوابی‬،‫وچگونه دریابند در دنیاحقیقت او را‬

How can the worldly ones, his full truth discern

Closed their eyes, content like a sleeping nation

Glossary:
1. Yudrik ‫ ید ِْرك‬: (from ‫ ) ِإدراك‬to perceive, discern, realize, recognize,
come to know
2. Niamun ‫ نِیام‬: in sleep, slumber
3. Tasallo ‫س َّلوعَنہ‬
َ َ‫ ت‬: (from ‫سال عَنہ‬
َ ) to forget, to console oneself on, think
no more about
4. Hulm ‫ ُح ْلم‬: dream

Literal Translation: Now how can a people come to know the true status
(facts) about his personality who are in slumber, content on believing what
they see in a dream. There’s a great difference in dream and reality that
comes with awakening in the morning.
________________________________________________
Explanatory Notes: Sufis say that the true colours of the majestic personality of the
Prophet ‫ صلى هللا علیه و آله وسلّم‬were not fully disclosed in this world which will be exposed
in the world hereafter. Not only will he be bestowed exclusively the right of intercession,
he will be a witness over nations of other Prophets on the day of judgment. About that
َ َ‫َیف إِذَا ِجئنا ِمن ُك ِ ّل أ ُ َّمة بِش َِهید َو ِجئنا بِك‬
ِ ‫علَى َهاؤ‬
day, Quran says; ‫ُآلء ش َِهیدًا‬ َ ‫( فَك‬Surah Al-Nisa 4, Verse
41)Translation: How then when We brought from each people a witness, and We
brought thee as a witness against these people.

‫شاهنشه ارض و سما بلغ العلى بكماله– وصف رخ او والضحى كشف الدجى بجماله‬
‫قرآن باخالقش گواه حسنت جمیع خصاله – صدقًا یقی ًنا راس ًخا صلّو علیه و آله‬

(51)
‫فَ َم ْبلَ ُغ ال ِع ِلم فِی ِه أَنہ بَشَر‬
‫هللا ُك ِلّ ِه ِم‬
ِ ‫لق‬ ِ ‫یر َخ‬
َ ‫َواَنہ َخ‬

‫انتهائے علم کہتی هے وه هیں خیر البشر صلعم‬

‫جمله مخلوقات میں رکہتے هیں وه شان اُتم‬
‫زمونږ علم دغه انتهاء ده چۍ راته پته ده چۍ رسول پاک صلۍ هللا عليه وسلم تر ټولو کښۍ اعلۍ انسان‬
‫دۍ خو په رشتيانو کښۍ دوئ د ټول مخلوقاتو نه افضل دې‪.‬‬

‫پس غایت دانایی ما دراو آنست که او آدمی است‪ ،‬و آنکه او بهترین خالیق خدای است‪ ،‬از تمام خالیق‪.‬‬

‫‪To the best of knowledge he appears as human‬‬

‫‪He is the best of all among God’s entire creation‬‬

‫‪Glossary:‬‬
‫‪َ : extent, scope, range, limit, degree‬مب َلغ ‪1. Mablagh‬‬
‫‪ : About him (In recognizing his person, the extent of‬فِی ِه ‪2. Feeh‬‬
‫)‪knowledge‬‬

‫‪Literal Translation: The maximum that knowledge has led us to believe‬‬

‫‪is that he is from the mankind but with the difference that he is the best‬‬
‫‪and most supreme amongst the entire mankind and amongst all the‬‬
‫‪creatures.‬‬

‫;‪A poet says‬‬

‫آفاقها گردیده ام مهر بتان ورزیده ام‬
‫بسیار خوبان دیده ام لیكن تو چیزے دیگرى‬

‫‪Hafiz Shirazi says:‬‬

‫ب خضر ز نوش لبانت کفایتی‬
‫آ ِ‬ ‫انفاس عیسی از لب لعلت لطیفه ای‬

‫‪Another poet said:‬‬

‫اگر هر موی من گردد زبانی شود هر یک ورا اوصاف خوانی‬
‫هنوز از بی زبانی خفته باشم ز صد وصفش یکی نا گفته باشم‬

‫)‪(52‬‬
‫َوكُل آى أَتَى الر ُ‬
‫س ُل ال ِك َرا ُم بِها‬
‫فَ ِإنَّ َماات َّ َ‬
‫صلَتْ ِم ْن نّ ِ‬
‫ور ِه بِ ِه ِم‬

‫رسوالن جلیل القدر کے تهے معجزے‬

‫ِ‬ ‫جو‬
‫آپ هی کے نور سے پایا تها سب نے یه کرم‬

‫او که ستاستو نه مخکښۍ نبيانو ته څه معجزۍ مالؤې شوۍ وې‪ ،‬هغه په رشتيانو کښۍ د رسول پاک‬
‫صلۍ هللا عليه وسلم نور په وجه مالؤې شوې دۍ‬

‫و هر آیتی و معجزه ای که امدند پیغمبران بزرگ بدان‪ ،‬پس آن از نور مح ّمدی بایشان رسیده بود‪.‬‬

‫‪All miracles noble prophets performed; their action‬‬

‫‪Had blessings from Muhammad SAW’s illumnation‬‬
Glossary:
1. A’ayin ‫ آى‬: plural of ‫ ) آیة‬miracles, signs
2. Ata biha ‫ َأتَى بِها‬: they came with, they brought along
3. Ittasalat ‫ص َلت‬
َ َّ‫ إِت‬: joined, combined, attached, connected

Literal Translation: All those signs (miracles) that were brought by

venerated Prophets of God were bestowed on them from the light of
Prophet Muhammad ‫‘ صلى هللا علیه و آله وسلّم‬s much more illuminated
existence.
________________________________________________
ِ َ ‫( قَد جآ َءكُم ِمن‬Surah Mai’dah 5, Verse
Explanatory Notes: Quran says; ‫هللا نُور َو ِكتاب م ِبین‬
15)Translation: There hath come to you from God a light and a perspicuous
Book. According to a Hadith, the light of Prophet ‫ صلى هللا علیه و آله وسلّم‬was created
before everything.

Imam Bouseri R.A. in his Qaseedah Hamaziyyah says:

‫ک االَضوآ ُء‬ َ ِ‫د ُُر ا ِّالعَن ضوئ‬ ‫اَنتَ مصباح ک ّل فض ِل فَما تَص‬
َ
‫ب َو ِمنہا ِآل َد َم االس َمآ ُء‬
ِ ‫عالم الغی‬
ِ ‫ت العُلوم ِمن‬ َ َ‫ل‬
ِ ‫ک ذا‬
You are lamp of every honour hence no light will radiate save from your lights. From
the world of hidden knowledge you have and it also includes names of the Lord (which
were) taught to Adam A.S.

(See detailed NOTE on this matter under the Notes in Verse 53 of Burdah Ka’ab bin
Zohair i.e. Banaat us Suaad- first Qaseedah in this book).

(53)
‫ضل ُهم ك ََوا ِكبُ َها‬ ْ َ‫َمس ف‬
ُ ‫فَ ِإنہ ش‬
‫اس ِفى الظلَ ِم‬ َ ‫ی ْظ ِهرنَ أ َ ْن‬
ِ َّ‫وأر َها ِللن‬

‫ب فضل هیں وه سب ستارے انبیاء‬

ِ ‫آفتا‬
‫انوار کرم‬
ِ ‫کرتے هیں ظلمت میں ظاهر سب پہ‬

‫د رسول پاک صلۍ هللا عليه وسلم مثال د شپوژمئ غوندې ده او نورو نبيانو مثال د ستورو غوندې‬
.‫ او دغه شپوژمئ خلکو ته په تورو تيارو کښۍ خپل نور ښکاره کوۍ‬.‫ده‬

‫ که ظاهر میسازند انوار خود را بر‬،‫پس بدرستی که او آفتاب فضل است و پیغمبران ستارگان آنند‬
.‫مردمان در تاریکیها‬

They are stars, he- an esteemed sun in constellation

To peoples in darkness, they bestow his illumination

Glossary:
1. Kawakib ‫ كَوا ِكب‬: stars, heavenly luminous entities
2. Anwaaraha ‫ َأ ْن َوا َر َها‬: its lights (‫ ها‬refers to sun i.e. the Prophet ‫صلى‬
‫)هللا علیه و آله وسلّم‬
Literal Translation: Since Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬is the
gracious one, analogous to the sun whose stars or planets are made up
by none else but comity of other prophets. These other Prophets also
deflect the light of Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬to guide the
mankind which is in darkness.
________________________________________________
Explanatory Notes: Just as the sun sets, then stars start fortifying their light whose
actual source is the sun itself. Likewise, other Prophets also got their illumination while
Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬remained behind the scene. As mentioned in
spiritual notes of previous stanza, ‫ نور‬or light is nothing else but Prophet Muhammad
‫ صلى هللا علیه و آله وسلّم‬himself and from his light radiates guidance. That is why Quran
has referred to him as ‫نیرا‬ ً ‫سرا ًجا ُم‬
ِ (a Lamp, giving light). One of the Prophet ‫صلى هللا علیه‬
‫’و آله وسلّم‬s numerous names is ‫ شمس‬meaning the Sun.

‫که خورشید رخشنده پنهان بود‬ ‫درخشان ماه چندان بود‬

(54)
‫ع َّم ُهدَا‬ َ ‫َون‬ ِ ‫َحتَّى إذا َطلَعَتْ فِى الك‬
َ ْ‫َهاالعَالَ ِمینَ َواَحْ یت‬
‫سآئِ َراال ُ َم ِم‬

‫ہوگیا خورشید طالع اور ہوا روشن جہان‬

‫نور ہدایت سے ہوئیں زنده اُمم‬
ِ ‫آپ کے‬

‫تر دومره چۍ کله د دې شپوژمئ رنړا خپل حد درجه ته اورسيدله نو خپل نور نه يې غونډه دنيا ډکه‬
.‫کړه او ده خلکو ټولنۍ يې را ژوندې کړل‬

ِ ‫ چوں زنده شد از نُور هدای‬.‫خلق عالم شد چوں آمد در وجود‬

.‫ت اُو جمله ا ُ َمم‬ ِ ‫پیشوائے‬

Until rose the sun in the world, touched everyone

His guiding light re-livened each and every nation

Glossary:
1. Hatta ‫ َحتَّى‬: until, so much that
2. Tala’at ‫ َط َلعَت‬: it rose (the sun)
3. Amma َّ‫عم‬ َ : become universal, global, common
4. Ahyat ‫ َأحْ یت‬: it reanimated, re-livened, resuscitated
5. Sa’ir ‫ سآئر‬: all, entire, each and everyone

Literal Translation: This stanza is a further elaboration of the previous

stanza in the context of sun which when rose in the darkness, an entire
peoples from all nations were guided by its eternal light which spread to
the four corners of the world and re-animated them.
‫ز روی دوست دل دشمنان چه دریابد‬
 ‫چراغ مرده كجا شمع آفتاب كجا‬
Of friend's face,
enemy’s dim heart avails cipher
No match between a fused lamp
and sun-like chandelier HAFIZ SHIRAZI

(55)
‫ى زانہ ُخلُق‬ ِ ‫أ َ ْك ِرم ِب َخ‬
ّ ِ‫لق نَب‬
ِ َّ ‫شر ُمت‬
‫س ِم‬ ِ ‫شت َ ِمل ِبال ِب‬
ْ ‫سن ُم‬
ِ ‫ِبال ُح‬

‫کیا عظیم الخلق صورت هے مزین خلق سے‬

‫حسن صورت مشتمل هے خنده ُروئی سے بہم‬
ِ

‫د رسول پاک صلۍ هللا عليه وسلم پاک زات دومره عزت دې چۍ ستاسو له بۍمثله اخالقو نه دا عزت‬
‫نور هم اچت شو او تاسو ښکلو کښۍ بشارت وال کس جوړ شوې‬

‫چه گرامی است خلق پیغمبری که زینت داد او را خوی خوب او که مشتمل بود بخوبی ومتّصف بود‬
.‫به گشاده رویی‬

What a fine figure Prophet has, what disposition

A cheerful visage, entire beauty in its perfection

Glossary:
1. Akrama َ‫ َأك َرم‬: what a wonder,
2. Khalq ِ ‫ َخ ْلق‬: figure, making, bodily shape, creation
3. Zanahu ‫ زانہ‬: decorated him, bedecked him
4. Khuluqun ‫ ُخ ُلق‬: good manners, disposition, refined conduct
5. Mushtamilin ‫ ُمشتَ ِمل‬: encompassing, cordoned by
6. Bishr ‫ بِشْر‬: gaiety, joy, smirking face
7. Muttasim ‫سم‬ ِ َّ‫ ُمت‬: characterized by, marked by

Literal Translation: What a person Prophet ‫ صلى هللا علیه و آله وسلّم‬is, his
physique composed in delicacy and grace, and his manners bejewelled.
His visage is so cheerful and beauty encompasses him all.
________________________________________________
Explanatory Notes: Quran says; ‫ َو ِإ َّنكَ َلعَ َلى ُخ ُلق ع َِظیم‬You stand on an Exalted standard
of character. Someone asked Sayyidah A’isha Siddiqa ‫( رضىاهلل عنہا‬wife of Prophet ‫صلى‬
‫ )هللا علیه و آله وسلّم‬about the manners of Prophet ‫صلى هللا علیه و آله وسلّم‬, she said; “haven’t
you read Quran? He was a perfect example of Quran in his manners and conduct.”
Abdullah bin Harith ‫ رضى هللا عنہ‬said; I never saw a person more cheerful and carrying
a welcoming smile than Prophet ‫صلى هللا علیه و آله وسلّم‬, so that even a sight of him would
efface grief of the onlooker. Allama Iqbal says;
‫نگاه عشق و مستى مین وهى اول وهى آخر – وهى قرآن وهى فرقان وهى یاسین وهى َطه‬

Poet of the Prophet ‫صلى هللا علیه و آله وسلّم‬, Hassan bin Thabit said;
 ‫سنُ ِمنكَ لَم تَر قَط عَینِى – َواَجْ َم ُل ِمنكَ لَم تَ ِلدُال ِنّسآ ُء‬ َ ْ‫َواَح‬
‫ُخ ِل ْقتَ َمبَ َّرا ًء ِ ّمن ُك ِّل عَیب – َكأَنَّكَ قَ ْد ُخ ِلقتَ َك َما تَشَآ ُء‬

(56)
‫َالز ْه ِر فِى ت َ َرف َّوالبَد ِْر فِى ش ََرف‬ َّ ‫ك‬
‫َّوالبَحْ ِر فِى ك ََرم َّوال َّد ْه ِر فِى ِه َم ِم‬

‫تازگی می ہیں وه غنچہ اور شرف میں مث ِل بَدَر‬

‫دہر میں ہ ّمت میں اور بخشش میں دریائے کرم‬

‫ په‬،‫ په بزرګئ کښۍ د څورلسمۍ سپوژمئ‬،‫رسول پاک صلۍ هللا عليه وسلم په تازګئ کښۍ شګوفه‬
‫ او په همت کښۍ بلند مقام لرې‬،‫سخاوت کښۍ درياب‬
.‫ و چون دریا در کرم و چون روزگار در ه ّمت‬،‫همچون شکوفه در تازگی وچون ماه چهارده در شرف‬

He is a fresh flower, in esteem like a full moon

Generous as ocean, an epoch in determination

Glossary:
1. Zahr ‫ َزهر‬: flower, blossom
2. Taraf ‫ تَ َرف‬: softness, freshness, supple
3. Sharaf ‫ش َرف‬ َ : honour, esteem, rank
4. Karam ‫ َك َرم‬: generosity, magnanimity
5. Dahr ‫َهر‬
ِ ‫ د‬: time, period, epoch, aeon
6. Himamee ‫ ِه َم ِم‬: (plural of ‫ )همة‬resolution, determination

Literal Translation: He is so supple and tender like a blossoming flower

who bears high esteem as does a full moon (which enlightens everything).
His generosity equates the magnitude of oceans and his firmness and
determination is impeccable.
________________________________________________
Explanatory Notes: Hassan bin Thabit says;
‫له راحة لوأَنَّ معشار جودها – علىالبركان البراندى من البحر‬
‫له همم ال منتهى لكبارها – وهمته الصغراى اجل من الدهر‬
His is so generous if only one-tenth of its grant is bestowed upon the desert, it would
turn more magnanimous than an ocean. His boldness and resolution, there is no limit
to it, even his courage in small ventures is far greater than the routine one.

Prophet ‫ صلى هللا علیه و آله وسلّم‬said; “we are the most generous in Adam’s progeny.”
Never did he refuse an asking hand. Once someone requested him for the grant of a
goat, he gave him all the goats that were grazing between two mountains. Back home,
the man cried to his nation; O people! convert to Islam.”
Note the contrast between ‫ ترف‬and ‫ شرف‬, between ‫ دهر‬and ‫ زهر‬and between ‫ بدر‬and
‫ بحر‬.This verse is unique (Asloob Tashteer) where each line has two rhymed
halves/parts like following Arabic verse of Muslim bin Waleed:
‫یوم ذی َرهَجِ َکاَنہ ا َ َج ُّل یسعَی اِلَی ا َ َجل‬
ِ ‫ فی‬،ِ‫وف علی ُم َهج‬
ِ ‫ُم‬

(57)
‫َكأَنہ َو ُه َو فَرد فِى َجاللَ ِت ِه‬
‫فِى عَسكَر ِحینَ تَلقَاهُ َوفِى ِحش َِم‬

‫ہیں جالل و رعب میں سرکارصلعم عالی بینظیر‬

‫جیسے گرد و پیش رکہتا هے کوئی فوج و حشم‬

‫ چۍ کله هم‬.‫مطلب دا چۍ رسول پاک صلۍ هللا عليه وسلم په خپل جمال و جالل کښۍ يو غوندې دۍ‬
‫ته رسول پاک صلۍ هللا عليه وسلم يوازۍ ګورې نو تا ته به داسی ښکارۍ چۍ ته يو غالم وينۍ چۍ‬
‫کوم سره سپاهيانو لشکر دۍ‬

‫ در میانه لشکری است در آن هنگام که بینی‬،‫گوییا که او_ و حال آنکه تنها ست و یگانه_ در بزرگی‬
.‫ و درمیان حشمی است‬،‫تو او را‬

His awe and majesty great, even though he be alone

You’ll see, as if he is attended by retinue or battalion

Glossary:
1. Fard ‫ َفرد‬: alone, singly
2. Jalalat ‫ َجال َلة‬: splendour, grandeur, dignity
3. Askar ‫ عَسكَر‬: army, troops, soldiers
4. Talqahu ُ‫ تَلقاه‬: you see him
5. Hasham ‫ َحشَم‬: retinue, cortege, entourage, attendants

Literal Translation: He has a grace and dignity to an extent that even if

you see him alone, it would appear as if he is surrounded by an army and
an entire entourage who are at his back and call all the time.
________________________________________________
Explanatory Notes: He has a commanding and towering personality. A poet says;
‫لشكرے در یك قبا و كشورے در یك بدن‬
Once Abu Jahl- the Prophet's arch-enemy seized an orphan’s inheritance. The victim
took his complaint to the Prophet ‫ صلى هللا علیه و آله وسلّم‬who accompanied him and got
back his due from Abu Jahl. People asked Abu Jahl, why had he returned the illegally
occupied wealth. He said; “by God, I realized that if I disobey Muhammad ‫صلى هللا علیه‬
‫’و آله وسلّم‬s order, I saw two lance bearers who would instantly kill me so I gave up.”

(58)
‫صدَف‬ َ ‫َكأَنَّ َمااللّ ْؤلُ ُؤ ال َمكنُونُ ِفى‬
ِ ‫ِم ْن َم ْع َدنَى َم‬
َ َ ‫نطق ِ ّمنہ َو ُمبت‬
‫س ِم‬
 ‫ہیں وه دندان مبارک مث ِل موتی سیپ میں‬
‫سم هے وه دهن محترم‬ ّ ‫معدن نطق و تب‬
ِ

‫ دويمه خزانه ستاسو د مسکئ‬.‫د رسول پاک صلۍ هللا عليه وسلم د ژغيده قوت يوه انموله خزانه ده‬
‫ چه کله دې دواړو خزانو نه څه خبره وځۍ نو د هغه مثال يو موتۍ دۍ چۍ کوم په سيپ‬.‫خندا ده‬
‫کښۍ پټ وۍ‬

.‫ از دو معدن سخن گفتن و تبسم نمودن او‬،‫در مروارید مکنون است در صدف‬
ّ )‫گویی که (کلمات او‬

His teeth are like the pearls, as in a shell hidden

When he speaks or smiles, it shows a twin mine

Glossary:
1. Lou Lu ‫ ُل ْؤ ُل ُؤ‬: pearls
2. Maknoon ُ‫ َمك ُنون‬: hidden, concealed
3. Sadaf ‫صدَف‬ َ : shell, oyster, conch
4. Ma’adinay ‫ َمع ِد َنى‬: two mines
5. Mantiqin‫ َمن ِطق‬: place of ‫ نطق‬or speech (mouth)
6. Mubtasamee ‫س ِم‬ َ َ‫ ُمبت‬: place of smile ‫( ِإبتِسام‬lips)

Literal Translation: His speech and smile are like the exposure of two
mines which show a string of pearls that are so beautifully arranged and
hidden as is found a pearl in its shell.
________________________________________________
Explanatory Notes: Not only the word ‘pearls’ refers to Prophet ‫’صلى هللا علیه و آله وسلّم‬s
teeth, but some explain that whatever Prophet ‫ صلى هللا علیه و آله وسلّم‬uttered, those
blessed words from the blessed mouth are also like pearls. Quran says; ‫ق ع َِن‬ ُ ‫ینط‬
ِ ‫َو َما‬
‫( اله ََوى ِإ ْن ه َُو ِإالّ َوحْ ى یوحَى‬Surah Najm 53, Verse 3-4) Translation: Nor does he say
(aught) of (his own) desire, it is no less than inspiration sent down to him. So
even besides the revealed Quran, whatever he says in his daily life is not something
he has said of his own volition or desire but a word inspired into him.
‫تراست پی سخن اندر دهان نهان گوهر نسان گوهر پاک تو در سخن پیدا ست‬

This verse of Bousri R.A. resembles Bakhtari’s following couplet:

ُ ‫ث ت ُسا ِق‬
ُ ‫طه‬ ِ ُ‫سامها َو ِمن لُول‬
ِ ‫وء ِعندَالحدی‬ ِ ُ‫فَ ِمن لُو ل‬
ِ ‫وء تَجلُو ُه ِعن َد اِب ِت‬
So there are pearls which show when he smiles and there are pearls which appear
when he speaks.

(59)
ُ ‫ض َّم أ َ ْع‬
ُ‫ظ َمه‬ َ ‫تربًا‬
ْ ‫یب ی ْع ِد ُل‬ َ ‫آل ِط‬
‫شق ِمنہ َو ُم ْلتَثِ ِم‬ ُ
ِ َ ‫طوبَى ِل ُم ْنت‬

‫هے وه خوش قسمت جو سونگهے اور بوسہ دےاسے‬

‫ت شاه اُمم‬
ِ ‫اے خوشا خوشبوئے خاک ترب‬
 ‫يو خوشبوئ به هم د هغه خاکو برابر نه شۍ چۍ کوم د رسول پاک صلۍ هللا عليه وسلم وال اطهر‬
‫ مطلب دا چۍ د روضه اطهر وال خاوره د هر خاورې نه افضل دې‬.‫جسم خپل مينځ کښۍ پټ کړۍ دۍ‬

‫ خوشا و خنکا‬،‫نیست هیچ بوی خوشی که برابر شود با خاکی که فروگرفته است استخوانهای او را‬
.‫مربوینده را از آن و بوسه کننده آن‬

Dust around his grave so fragrant, no comparison

Blessed are those who kiss or seek in it inhalation

Glossary:
1. Teeba ‫یب‬ َ ‫ ِط‬: fragrance
2. Ya’dil ‫ یع ِد ُل‬: equals, matches, equates
3. Turban ‫ تُربًا‬: from ‫ تراب‬earth, soil
4. A’azum ُ‫ َأع ُظم‬: from ‫ عظام‬bones
5. Tuba ‫ ُطوبى‬: blessed, how fortunate they are
6. Muntashiq ‫شق‬ ِ َ‫ ُمنت‬: from ‫ ِإنتشاق‬to smell, inhale
7. Multasim ‫ ُملتَثِم‬: from ‫ ِإلتِثام‬means to kiss

Literal Translation: No other perfume or fragrance on earth or in the

universe can match that specific earth particles which have association
and affiliation with the blessed body of the Prophet Sayyadna Muhammad
‫ صلى هللا علیه و آله وسلّم‬. How blessed and venerated are those souls who
have visited that place in Madinah and touched that blessed premises and
its surrounding earth, kissed it and breathed its fragrance.
________________________________________________
Explanatory Notes: Prophet‫’ صلى هللا علیه و آله وسلّم‬s true lovers believe and rightly so
that the blessed grave and even the tomb area of the Prophet ‫ صلى هللا علیه و آله وسلّم‬is
the most sacred part on the entire earth. According to a tradition (Hadith), each soul
is produced from the same dust into which it is later interred. Thus, the sanctity of that
specific place where rests that ‘Blessings of the two worlds’ is beyond any doubt. His
beloved daughter Sayyidah Fatima ‫ رضی هللا تعالى عنہا‬said;
‫غوا ِلیا‬َ ‫مان‬ ِ ‫الز‬ َ ‫ش َّم ت ُر بَتَ أَح َمد – أَن ال ی‬
َّ ‫ش َّم ُمدَى‬ َ ‫ماذا عَلى َمن‬
‫یام ِص ْرنَ لَیا ِلیا‬َ
ِ ‫علَىاأل‬ ُ – ‫علَ َّى َمصآئِب لَّو أَنہا‬
َ ‫صبَّت‬ َ ‫صبَّت‬
ُ
Imam Ahmad bin Hanbal ‫ رحمةهللا علیه‬said that Abu Ayub Ansari ‫ رضى هللا تعالى عنہ‬used to
embrace the holy grave out of immense love for the Prophet ‫صلى هللا علیه و آله وسلّم‬. Many
great companions too used to kiss and hug the holy shrine out of their immense,
involuntary, uncontrolled love and sentiments of deep affection for the Prophet ‫صلى هللا‬
‫علیه و آله وسلّم‬. Anas ‫ رضى هللا تعالى عنہ‬said; “I never smelled any thing or found the
fragrance of musk or ambergris better than the smell that emanated from the Prophet
‫صلى هللا علیه و آله وسلّم‬.
 ‫ى صلى هللا علیه و آله وسلّم‬ َّ ‫اَلفَصْل‬
ّ ِ ِ‫الرابِ ُع فِى مو ِلدِالنَّب‬

Chapter Four

REARDING THE BIRTH OF PROPHET MUHAMMAD ‫صلى هللا علیه و آله وسلّم‬

Introduction: This Chapter contains 13 stanzas. In this part is the

mention of blessed birth of Prophet ‫ صلى هللا علیه و آله وسلّم‬and related
miracles and events that coincided with the ‘auspicious arrival’. These
include the destructive ruptures in world powers’ castles and their arches
(ultimate conquest of Persia and Rome), Magian’s longstanding fire put
off, drying up of Savah lake, lights appearing over the Ka’aba and on
Makkah skies, fall of idols in the Holy Sanctuary of Makkah and forecasts
by astrologers and omen-drawers,. In short, the new beginning of a period
of reform through revelation began, resulting in the flight of Satanic
perversions and practices.

(60)
‫ص ِر ِه‬
ُ ‫ب عُن‬ ِ ‫ا َ َبانَ َمو ِل ُد ُه ع َْن ِطی‬
‫یب ُم ْبتَدَأ ِمنہ َو ُم ْختَت َ ِم‬َ ‫یا ِط‬

‫ان کی پیدائش سے ساری خوبیاں ظاہر ہوئیں‬

‫پاک ان کی ابتدا اور پاک انکا مختتم‬

‫ څومره پاک و پاکيزه د‬.‫د رسول پاک صلۍ هللا عليه وسلم د والدت وختونه د هغوئ پاکۍ ښکاروۍ‬
‫ستاسو اغاز دۍ او څومره پاک و پاکيزه ستاسو اختتام دې‬

.‫ ای خوشا ابتدای کار او وانتهای کار او‬،‫ظاهر ساخت مولد او از پاکی اصل او‬

His birth was his descent ancestors’ manifestation

What an immaculate beginning, what a culmination

Glossary:
1. Abaana َ‫ َأبان‬: to show, manifest, expose, reveal, bring to light
2. Teeb ِ‫ ِطیب‬: impeccable (no faults, mistakes), immaculate (clean, tidy)
3. Unsaru ‫ص ُر‬ َ ‫ ُع ْن‬: roots, race, stock, descent
 4. Mubtada’in ‫ ُمبتَدَأ‬: beginning, origin, start (period of birth)
5. Mukhtatamee ‫ ُم ْختَتَ ِم‬: end, culmination (period of demise, departure)

Literal Translation: His birth was accompanied by miraculous events

which indicated how noble his family was and how original his roots are.
What a blessed occasion was the point of his arrival in this world (as a
light to efface darkness) and what an equally blessed was the juncture of
his departure when light of guidance had spread towards all directions, he
having completed his divine mission.

‫صلى هللا علیه و آله‬Explanatory Notes: Some strange events that accompanied Prophet
’s birth (Monday, 12 Rabi-ul Awwal, the year being 570 A.D.) were; i) His blessed ‫وسلّم‬
saw a light exposing far off castles of Syria ‫رضی هللا تعالى عنہا‬mother Sayyidah A’aminah
and a perfumed ambience due to presence of angels; ii) his umbilical chord was
already self-detached and body well-showered; iii) he prostrated before his Lord
‫رضی‬immediately after birth; iv) whole house got illuminated; v) his paternal aunt Safia
saw the sign of Prophethood between the two shoulders on the newborn’s ‫هللا تعالى عنہا‬
back, a circle-shaped seal; vi) a long standing famine prevalent in Makkah in those
days gave way to immense prosperity and green foliage. Likewise, on the occasion of
his demise (again Monday, 12 Rabi-ul Awwal 11 A.H. corresponding to 632 A.D.),
there were no signs of death in he breathed his last, his body was fully fragrant and
an illumination radiated from his smiling countenance. When they intended to put shirt
off the body, a hidden voice came, stopping them to do so hence the showers were
in the earth in the poured while he had his shirt on. His blessed body was lowered
- the same premises where he departed to ‫رضى هللا تعالى عنہا‬quarters of A’isha Siddiqa
‫ق األعلى‬
ِ ‫الرفِی‬
َّ meet the Lord-

Hazrat Anas bin Malik R.A. says:

‫کف رسول هللا صلى هللا علیه و آله وسلّم وال شممتُ رائحة مسک وال عبیر ق ّط من‬ّ ‫خزا ً ألین من‬
ّ ‫ما مسست حریرا ً وال‬
‫رائحة رسول هللا صلى هللا علیه و آله وسلّم‬
I never touched a silk-piece or any material softer than the palm of the Prophet SAW.
Also I never smelled any perfume such as musk or amber which was better than the
fragrance that emanated from the Prophet SAW.

(61)
‫س أَنهم‬ ُ ‫س فِی ِه الفُ ْر‬ َ ‫یوم تَفَ َّر‬
‫قَ ْد ا ُ ْنذ ُِروا ِب ُحلُو ِل ِالبُ ْؤ ِس َوال ِنّقَ ِم‬
‫اہل فارس کو والدت کی خبر جب مل گئی‬
‫ہوگئے دہشت زده اور چها گیا رنج و الم‬
‫د رسول پاک صلۍ هللا عليه وسلم والدت هغه ورځ وه چۍ په کومه باندې د فارس خلکو ته خپل‬
‫فراست نه پته اولږيده چۍ په دوئ باندې به نژدو وخت کښۍ يو سخت عزاب و تنګۍ راځۍ‬
.‫روزی که دریافتند فارسیان که ایشان بیم داده شده اند بفرود آمدن بال و عقوبت‬

A day when Persians realized well by their acumen

They were to be terrified by sufferings, indignation

Glossary:
1. Tafarrasa ‫س‬َ ‫ تَ َف َّر‬: from ‫ )فراسة‬acumen, vision, discernment,
realization
2. Furus ‫س‬ ُ ‫ ُف ُر‬: Persians (Iran’s old name ‫ فارس‬or Persia)
3. Unziroo ‫ ُأن ِذ ُرو‬: from ‫ )إنذار‬become frightened, warned, alarmed
4. Hulool ‫ ُح ُلول‬: arrival, advent, staying, putting up
5. Bu’oos ‫ُس‬ ُ ‫بُؤ‬: from ‫ َبأس‬dread, terror, also means suffering, pain,
hardships
6. Niqamee ‫ نِ َق ِم‬: plural of ‫ )نِقمة‬wrath, revenge, indignation

Literal Translation: His birth day is a day when Persians, by their

wisdom, came to know that their time was up. For them, the days of
indignation and hardships were approaching.
________________________________________________
Explanatory Notes: On the morning of Prophet ‫’صلى هللا علیه و آله وس ّلم‬s blessed birth,
the Sassanid King of Persia had a horrifying dream. Next day, he called his astrologers.
He asked its interpretation without being able to narrate the dream. One of the King’s
closest astrologer Abdul Masih left for Bahrain to seek its interpretation from the
renowned astrologer Sateeh. Sateeh said the dream meant that Arabian horses will
fill the land of Sassanid Kingdom, Iraqi camels will be driving and cities will gradually
bee snatched by his companions whose birth coincides with this dream. And so it
actually happened in the years to come. Sassanid people had later killed the Bahraini
chief astrologer Sateeh after hearing his interpretations.

(62)
‫صدِع‬ َ ‫سرى َو ُه َو ُم ْن‬
َ ‫یوانُ ِك‬ َ ِ‫َوبَاتَ إ‬
ْ
‫یر ُملتَئِ ِم‬ َ
َ ‫س َرى غ‬ ْ ‫ب ِك‬ ْ َ ‫َكش َْم ِل ا‬
ِ ‫ص َحا‬

‫قصر کسری گر پڑا اور پاره پاره ہوگیا‬

ِ
‫اور پراگنده ہوئے کسری کے ساتہی ایک دم‬

‫د رسول پاک صلۍ هللا عليه وسلم والدت هغه ورځ وه چۍ د کسرا محل داسۍ تباه و برباد شو لکه چۍ‬
‫سنګه نوشيروان لښکر تتر بتر شوې ؤو او بيا ختم شو‬

‫ همچون اجتماعلشکرکسری و اهل دولت‬،‫و طاق ایوان کسری شب والدت حضرت رسالت شکافته شد‬
.‫او که هرگز دیگر جمع نشدند و انضمام و التیام نیافتند‬

Apostle’s birth hour, Khosro’s palace wall fell down

So turned troops of Khosro who fled in dispersion

Glossary:
1. Baata َ‫ بَات‬: night passed
 2. Kisra ‫ ِكس َرى‬: equivalent of Persian word ‫ – خسرو‬title of Sassanid
Persian kings (Here it refers to Anushervan who ruled Persia at the
time of Prophet ‫’صلى هللا علیه و آله وسلّم‬s birth.)
3. Munsadi’un ‫صدِع‬ َ ‫ ُمن‬: from ‫ )اِنصداع‬break, cleave, crack, split, fissure
4. Shaml ‫ شَم ِل‬: unity, assembly, protectors
5. Multa’im ‫ ُم ْلتَئِم‬: convened, assembled

Literal Translation: On the night of his (Prophet’s) birth, there appeared

cracks and fissures in the structures of solid palace of Persian Khosro
(Anushervan). (Subsequently), another Persian Khusro (Yazd Jard)’s
troops were also defeated years later and they got dispersed (by Arab
armies during the reign of Hazrat Umar ‫)رضی هللا تعالى عنہ‬
________________________________________________
Explanatory Notes: On the eve of Prophet ‫’ صلى هللا علیه و آله وسلّم‬s birth, Persia was
the largest empire followed by Roman empire on the globe. Yemen’s ruler, called
Tubba, was under the Persian suzerainty. Egypt had Pharaohs as rulers while Turkey
was ruled by Khaqans. Negus (Najashi) ruled the Abyssinia. On blessed ‫ولدالنبى‬ ّ ‫م‬
night , Persian King’s palace lost 14 of its 22 arches. The remaining 8 were badly
damaged indicating the number of remaining 8 kings before the fall which then
occurred during the rein of Hazrat Umar ‫رضی هللا تعالى عنہ‬. (The translator himself saw
the cleavage of the palace in the remnants near the present Iraqi town of Mada’in
during his visit to Iraq in the year 2000). The last King Yazd Jard, son of Shahr yar
sent an army of 2,00,000 under Rustam bin Farrukhzad which lost the battle at the
hands of Sa’ad bin Abi Waqqas at the famous Qadissiyah field in Iraq. Persian army
lost thousands of troops and rest were dispersed and fled, as is referred in line two of
this stanza.

(63)
َ َ ‫األنفاس ِمن ا‬
‫سف‬ ِ ُ‫ام َدة‬ ُ َّ‫َوالن‬
ِ ‫ار َخ‬
‫سد َِم‬
َ ‫ین ِمن‬ِ ‫ساهى ال َع‬ ُ ‫علَی ِه َو‬
َ ‫النہر‬ َ

‫آتش فارس نے ڻہنڈی سانس لی افسوس سے‬

‫نہر بہی چشموں کو بهولی از ره اندوه و غم‬

‫د اور عبادت کؤنکۍ ايران او هغه ؤور او شعلې داسی مړې شوې چۍ له شرمه د فرات درياب خپل‬
‫الره بدله کړه‬

.‫ و نهر آن خشک شد از تشنگی‬،‫و آتشکده فارس فرونشست از اندوه بر او‬

In sorrow, flames of the raging fire died down

The flowing river stopped at its source in pain

Glossary:
1. Khamida ‫ َخا ِمدَة‬: go out, die down, extinguish
 2. Anfaas ‫اَنفاس‬: plural of ‫ نفس‬or breath (here its sense is ‘rising
flames’)
3. Saahee ‫سا ِهى‬ َ : stop from flowing
4. Aen ‫ عَی ِن‬: eye, flow, spring
5. Sadam ‫س َد ِم‬
َ : grief
(See contrast between ‫النّار‬and ‫ النہر‬or the context of ‫خامدت االنفاس‬and ‫( ساهِی العین‬.

Literal Translation: The Magian’s temple which had a longstanding high

fire raging all the time got extinguished the night the blessed birth took
place. Even the Euphrates stopped flowing its course at its source in sheer
grief.
________________________________________________
Explanatory Notes: The 14,000-year old Magians’ fire which had never been put off
and never its intensity let down suddenly went out on the night of the blessed birth of
Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬. Likewise, Euphrates river which crosses by
the town of Kufa in Iraq and around which Anushervan had built bridges and temples,
lost its course and place of source resulting in destruction of palace-structures.
‫یا رسول هللا!مطیعت منتظر بر راه تو‬

(64)
‫یرت ُ َها‬
َ ‫غاضَتْ بُ َح‬َ ‫اوةَ ا َ ْن‬
َ ‫س‬َ ‫سآ َء‬َ ‫َو‬
َ‫یظ ِحینَ ظ ِم‬ َ َ
ِ ‫َو ُر َّد َو ِار ُدها بِالغ‬

‫اہ ِل ساوه تهے پریشان خشک چشمے دیکہہ کر‬

َ‫صے میں پیاسے پُر اَلم‬
ّ ‫لوڻتے تهے گہاٹ سے غ‬

،‫ده ساوه اوسيدونکۍ له دۍ غمه غمجن شول چۍ دوئ سمندر وچ شو او چۍ څوک به هم ورته راتلل‬
‫بيرته به ګرځيدل‬

‫ و باز گردانیده شد طلب کننده آن بخشم و اندوه در هنگامی‬،‫و بدآمدساوه را آنکه فرورفت دریاچه او‬
.‫که تشنه بود‬

Savah citizens got grieved, their river in recession

Turned back angry, every approaching thirsty one

Glossary:
1. Saa’a ‫سآ َء‬
َ : saddened, annoyed, grieved, offended
2. Savah ‫ساوه‬ َ : an old river that flew between Hamdan and Ray
(Iranian cities) surrounded by pantheist temples. Many boats
traversed it taking people to Ray (now a suburb of Iranian capital
Tehran) and Azra’at. Given its sweet waters, Magians used to treat
it with adoration. The blessed ‫ مولد‬also affected this river which was
an attraction for polytheists. Thus, it dried up. Its remnants can still
be seen.
 3. Ghadat ‫ َغاضَت‬: to decrease, diminish, recede
4. Buhairah ‫یرة‬ َ ‫ بُ َح‬: lake, small river
5. Rudda ‫ ُر َّد‬: was turned away, sent back
6. Waarid ‫وارد‬ ِ : the one entering, approaching, accessing (the river)
7. Ghaiz ‫ َغی ِظ‬: anger, resentment, fury
8. Zamee ‫ َظ ِم‬: to feel thirst, be thirsty

See usage of ‫سآ َء‬ َ and contrast between ‫ َغاض‬and ‫ َغی ِظ‬.
َ and ‫ساوه‬

Literal Translation: The inhabitants of Savah town were saddened by

sudden drying up of their river (Savah) with which they had navigational
interests. Also its sweet waters and location had an aura of worship status.
Those who came to quench their thirst found that its waters had, all of a
sudden, receded on the eve of Prophet ‫‘ صلى هللا علیه و آله وسلّم‬s birth. This
made them angry and they turned back without satiating their thirst.

(65)
‫آء ِم ْن بَلَل‬
ِ ‫َكاَنَّ ِبالنَّ ِار َما ِبال َم‬
‫آء َما ِبالنَّ ِار ِمن ض ََر ِم‬
ِ ‫ُح ْزنًا َو ِبال َم‬

‫پانی ہوگئی تہی آگ مارے رنج کے‬

‫اور پانی ہوگیا تہا آتشین از سوز غم‬

‫مطلب دا چۍ په ؤور کښۍ غم له وجه اوبو غوندې خاصيت پيدا شوه او په اوبو کښۍ ؤور غوندې‬
‫خاصيت پيدا شوه يعنۍ په ګرمائش کښۍ تريت و تريت کښۍ ګرمائش‬

‫ و بآب بود آنچه بآتش است ازگرمی‬،‫ از غایت اندوه‬،‫گوییا بآتش بود آنچه بآب می باشد از تری‬
.‫وتافتگی‬

As if the (Magian’s) fire, by watering did moisten

In grief, Savah waters got from fire inflammation

Glossary:
1. Ka, anna َّ‫ َكاَن‬: as if, it so happened
2. Balalin ‫ بَ َلل‬: (from ‫ بَلَّ َل‬to moisten, bedew, wet) humidity, moisture,
dampness
3. Daramee ‫ض َر ِم‬ َ : (from ‫ )إضطرم‬to burn, flare, flame, blaze
)See contrast between ‫ َبلَل‬and ‫( ض ََر ِم‬dampness & flaring up) or between‫آء‬
ِ ‫َم‬
and ‫ ( نَّ ِار‬water and fire)
Literal Translation: The Magian’s longstanding, raging fire had died
down because it had attained the humidity of water in a state of grief.
Likewise, Savah river went dry in the heat
of intense burning as if it had been inflamed by a fire which consumed its
waters.
________________________________________________
Explanatory Notes: Some scholars explain that the first one to worship fire was
Qabeel, son of Adam who had killed his innocent brother Habeel on the issue of his
desire to marry his twin sister. Adam and Eve ‫سالم‬ ّ ‫ – علیهما ال‬the great grandfather and
great grandmother of the human race had got a cycle of twin-children births in each
pregnancy; a son and a daughter in each turn. The daughter of one cycle of delivery
was then married to the son of the next cycle and vice-versa. Qabeel violated this
method and forcibly married with his twin sister. As regards fire-worship, he was told
by the ill-advising Satan that the sacrifice of animal that Habeel- his brother had
presented and the fire had engulfed (acceptance by the Lord) was because Habeel
used to worship fire. This was an utter lie on the part of Satan. Thus, Qabeel accepted
the Satan’s lie and started worshipping fire which ultimately came down through
centuries among the Magians. Grief affects men in two ways; either one starts weeping
which cools down the heat of grief or one gets intense chest burning which aggravates
with the passage of time. The same happened with both; Magians’ longstanding fire
and the Savah river, one dampened down in grief, the other got consumed through
burning in grief.

(66)
‫اط َعة‬
ِ ‫س‬ َ ‫ار‬
ُ ‫األنو‬
َ ‫ف َو‬ ُ ِ‫الجن ت َ ْهت‬
ِ ‫َو‬
‫َوال َحق ی ْظ َه ُر ِمن َّمعنًى َو ِم ْن َك ِل ِم‬

‫کی فغان جنّات نے انوار بہی چمکے ا دہر‬

‫ور حق روشن ہوا الفاظ و معنی سے بہم‬ ِ ُ‫ن‬

‫د رسول پاک صلۍ هللا عليه وسلم په والدت په وخت باندې جنات ستاسو د نبوت شهادتونه ورکول او‬
‫ رشتيا ښکاريدل‬،‫ستاسو نبوت نور پړکيده او اثارات و خبرو نه به رشتيا‬

.‫ و حق پیدا شده بوداز معنیو از کالمها‬،‫وشیاطین نعره می زدند و حال آنکه نورها پهن شده بود‬

Jinns’ in jubiliant cry; lights radiated in all direction

Truth exposed with signs and through conversation

Glossary:
1. Tahtifu ‫ف‬ ُ ِ‫ تَ ْهت‬: from ‫ هتف‬, a shout or loud voice whose source is
invisible (‫ هاتف‬is such an speaker)
2. Sati’atun ‫سا ِطعَة‬ َ : from ‫س ُطو ُع‬
ُ radiance, diffusion, emanation (also
means shine, illumination)
3. Ma’nan ‫ َم ْع ًنى‬: signs (here it refers to special events and miracles
that appeared on the eve of Prophet ‫’صلى هللا علیه و آله وسلّم‬s birth
 4. Kalamee ‫ َك َل ِم‬: from ‫ )كلمه‬sayings (spread among jinn), greetings

Literal Translation: Lights had spread all around and Jinns started
greeting one another on the blessed birth of the Prophet ‫صلى هللا علیه و آله‬
‫وسلّم‬. So the truth had at last appeared in the wilderness of dark, by these
signs and greeting sounds.
________________________________________________
Explanatory Notes: Jinns are also a creation like mankind but made from fire
essence. They can take forms which can fly in the air, take animal shapes or even
ambulate like human beings. Like men, they also have good and evil type, belonging
to various faiths. ‫ مواهب لدنیه‬author says that at the time of blessed birth of Prophet ‫صلى‬
‫ هللا علیه و آله وسلّم‬, eastern and western Jinns had exchanged greetings on the blessed
arrival of a Prophet.

When ‘Revelation’ started, in the early days, Hazrat Ali AS quoted as follows:

ّ ‫سمعتُ َرنَّ َۃ الشیطان حینَ نزل الوحی علیه صلی هللا علیه و آله فَقُلتُ یا رسول هللا ما هاذه‬
‫ هاذالشیطان‬:‫الرنہ؟ فقال‬ َ ‫ولقد‬
.‫یس ِمن عبا َدتِه‬ َ َ ‫قَد ا‬
When the ‘Revelation’ was about to come,I heard a bewailing (groaning) sound I
asked the Prophet SAW: what is this bewail (groan)? He replied: It is Satan who is
disappointed at not him being worshipped.

(67)
‫صموا َف ِإ ِعالنُ البَشآئِ ِر َل ْم‬ َ ‫ع ُمو َو‬ َ
‫نذار لَ ْم تُش َِم‬
ِ ‫اإل‬ِ ُ‫س َمع َوبَ ِرقَة‬
ْ ُ‫ت‬

‫اندهے اور بہرے تهے سنتے کس طرح خوشخبریاں‬

‫خوف برق بہی انکو نہ تہا از رنج و غم‬
ِ ‫بلکہ‬

‫د حق منکرو ته مخکښۍ نه نشانات ښکاره شوې ولل چۍ د دوئ دروغو دين به اوس پاتې نه شۍ خو‬
‫دوئ ځان پرزا ړانده کړل‬

.‫ و بیم های هویدای آشکار را بو نکردند‬،‫ پس مژده های ظاهر را نشنیدند‬،‫کور شدند و کر شدند‬

Stayed blind and deaf; good news couldn’t discern

Heard not, nor alarm of lightning they could reckon

Glossary:
1. Ammu Wa Sammu ‫صمو‬ َ ‫ َع ُمو َو‬: blind and deaf (from ‫( ص ّم & عمى‬
2. Bashair ‫ بَشآئِر‬: plural of ‫بشارة‬/‫ )بشرى‬good news, glad tidings
3. Bariqa ‫ بارقة‬: from ‫ )برق‬lightning
4. Inzaar ‫ إِنذار‬: to warn, admonish, frighten, terrify
5. Tushamee ‫ش ِم‬ َ ُ‫ ت‬: from ‫ش َّم َم‬
َ َ ‫ ) ت‬to search for, seek, gather
(See Jins Mardoof (Rhyming) in ‫ عَ ُمو‬and ‫ص ُّمو‬
َ )

Literal Translation: Those who denied accepting the new faith by sheer
ignorance, they had actually turned blind and deaf to these clear signs (in
both categories, auspicious ones such as lights, vegetation, foliage etc
and pensive ones such as drying up of river, cleaves in empires’ castles
etc). These signs had appeared on the occasion of the blessed birth of
Prophet ‫صلى هللا علیه و آله وسلّم‬. The impending divine curse was also not
comprehended by these arrogant, ignorant ones.
________________________________________________
Explanatory Notes: Quran says; َ‫یرج ُعون‬ ِ ‫ص ٌّم بُك ُم عُمى فَ ُهم ال‬ ُ (Surah Baqarah 2, Verse 18
& 171 also)Translation: They are deaf, dumb and blind, they will not return (to
ِ ّ‫لَ ُهم قُلوب ال یف َق ُهونَ ِبها َولَ ُهم أعین آل‬
the path). Another place, it says; َ‫یبص ُرونَ ِبها َولَ ُهم آذان الّیس َمعُون‬
‫( بِها‬Surah Aa’raaf 7, Verse 179) Translation: They have hearts wherewith they
understand not, eyes wherewith they see not and ears wherewith they hear not.

In the New Testament was the glad tiding about the ‘auspicious arrival’ of Muhammad
SAW with the Syriac name of ‫ ُمح َمنَّا‬meaning ‘Muhammad- Praised). One helper
(Hawaari) quotes it as ‫ ی َحنَّس‬. Also in Quran are references about Prophet SAW’s
coming to the world explicitly mentioned in the Old Testament as well the New
Testament.
ِ ‫نجی ِل یأ ْ ُم ُرهُم ِبا ْل َم ْع ُر‬
ِِ ‫وف َوینہا ُه ْم ع َِن ا ْل ُمنكَر‬ ِ ‫سو َل النَّ ِبی ْاأل ُ ِ ّمی الَّذِی‬
ِ ْ ‫یجدُونہ َم ْكت ُو ًبا ِعن َد ُه ْم ِفی الت َّ ْو َرا ِة َو‬
ِ ‫اإل‬ َّ َ‫الَّ ِذینَ یت َّ ِبعُون‬
ُ ‫الر‬
Those who follow the messenger, the Prophet who can neither read nor write,
whom they will find described in the Torah and the Gospel (which are) with them.
He will enjoin on them that which is right and forbid them that which is wrong
(Surah Al-A’raaf-7, Verse 157)

‫سول یأ ْتِی ِمن‬ ِ َ‫ص ِ ّدقًا ِ ّل َما بَینَ یدَی ِمنَ التَّ ْو َرا ِة َو ُمب‬
ُ ‫ش ًّرا ِب َر‬ َ ‫سو ُل اللَّـ ِه ِإلَیكُم م‬
ُ ‫س َرائِی َل ِإنِّی َر‬ْ ‫سى ا ْبنُ َم ْری َم یا بَنِی ِإ‬ َ ‫َو ِإ ْذ قَا َل ِعی‬
َ َ
‫ت قالوا ه ٰـذا سِحْ ر مبِین‬ ُ َ َ ْ َ َ َ
ِ ‫س ُمهُ أحْ َم ُد ۖ فل َّما جَا َءهُم بِالبَینا‬
ْ ‫بَ ْعدِی ا‬

And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger
of Allah unto you, confirming that which was (revealed) before me in the Torah,
and bringing good tidings of a messenger who cometh after me, whose name is
the Praised One. Yet when he hath come unto them with clear proofs, they say:
This is mere magic (Surah Al-Saff-61, Verse 6).

(68)
ْ ‫ِمن بَ ْع ِد َما أَخبَ َر‬
‫اآلق َوا َم كَا ِهنہم‬
َ ‫ِبأَنَّ دِینہ ُم ال ُمعَ َّو‬
‫ج لَم یقُ ِم‬

‫دی خبر اقوام کے سب کاہنوں نے بعد از آں‬

‫ ہوئے سب کالعدم‬،‫دین انکے ہوگئے باطل‬

‫دوئ د رسول پاک صلۍ هللا عليه وسلم په باره کښۍ خپل کاهنانو او جادوګرانو نه خبر واخشتل او‬
‫ورته معلومه شوه چۍ داوعده به دوئ څره رشتيا کيږۍ خو دوئ بيا هم خپل ځانونه ړانده او کانړه‬
‫کړل‬
 .‫ باینکه دین کج ایشان بر پای نخواهد ماند‬،‫بعد ازآنکه خبر داده بودند بآن گروه کاهنان ایشان‬

Their priests shared with them such information

That their faith would not last, being in distortion
Glossary:
1. Kaahin ‫ كَا ِهن‬: priest, parson, clergyman
2. Mu’awwaj ‫ ُمعَ َّوج‬: twisted, distorted
3. Lam Yaqum ‫ َلم ی ُق ِم‬: not last long, be durable

Literal Translation: What is worth astonishment is that they fell blind and
deaf to these clear signs even after the fact that their Kahins (clergymen)
had forecast that their kind of faith was a distorted version of religion and
that (with the arrival of true religion) their order will not hold good or last
long.
________________________________________________
Explanatory Notes: Many tribal Kahins had foretold about the arrival of an impending
Prophet. On the night of blessed birth, a Jewish priest asked; “O people of Makkah!
has tonight been the birth of some child in Makkah?” When people informed him that
Abdul Muttalib had had a grandson, he came to see the newborn and after seeing the
seal of Prophethood between the two shoulders of the blessed baby, he fainted. Later
he said; ‘By God! this child will impact and impress the whole world. His news will soon
travel from the east to the west.’

The name "Muhammad" has been discovered in the Bible in the original Hebrew
language. It appears in the fifth chapter of the Shir haShirim (‫ (שיר השירים‬which is
one of the five megilot or Sacred Scrolls that are part of the Hebrew Bible or for short
the "Song of Solomon" (also called "Song of Songs"). That chapter gives a prophecy
about an individual to come.

Song of Songs 5:15 compares this prophetic mystery man to the land of "Lebanon"
which is the land of the Arabs. This implies that the mystery man would be an Arab.

Song of Songs 5:10 says: "My beloved is white and ruddy, pre-eminent above
ten thousand." This is a prophecy of Prophet Muhammad as he conquered Mecca.
It is a well known historically documented fact that in the year 630 CE Muhammad
entered Mecca as the leader of an army of "ten thousand men". This verse and the
preceeding verse (v. 11) also match Muhammad's physical discription as found in
Muslim sources (light skin and black hair).

In reading the English translation of Song of Songs 5:16 it finishes the description by
saying: "He is altogether lovely" but what most people don't know is that the name
of that man was given in the original megilot. Here is the name written in ancient
Hebrew as it appears in verse sixteen: ‫ מחמד‬. It is read as "Mahammad".
"Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna
Jerusalem."(In Hebrew language, ‘im’ in Muhammadim is added for respect as for Eloh,
they say ‘Elohim’)
Translation: "His mouth is most sweet: yea, he is altogether lovely. This is my beloved,
and this is my friend, O daughters of Jerusalem."

In English translation they have even translated the name of Prophet Muhammad
(pbuh) as "altogether lovely", but in the Old Testament in Hebrew, the name of Prophet
Muhammad (pbuh) is still present.

According to Ben Yehuda's Hebrew-English Dictionary, ‫ מחמד‬is correctly pronounced

as "Mahammad". Anyone can paste this Hebrew word of Bible and do a translation
taste in online translators which yield the translation as Muhammad. Some Jew rabbis
have confessed to Christain converts (Anthony Green- Abdul Rahim Green) that ‘we
know Muhammad is the Prophet and that many Madinite rabbis also acknowledged
this factin his times and had converted to Islam. But God sent us a Prophet (Musa
A.S.) whom we did not listen so why should we listen to another Prophet? What an
intransigence in matters of faith and what a prejudice?
Prophet Muhammad SAW is described in the Old Testament:

"I will raise them up a Prophet from among their brethren, like unto thee, and will put
my words in his mouth; and he shall speak unto them all that I shall command him."
[Deuteronomy 18:18]
"And it shall come to pass, that whosoever will not harken unto my words which he
shall speak in my name, I will require it of him." (Deuteronomy chapter 18:19)

"And the book is delivered to him that is not learned, saying, Read this, I pray thee:
and he saith, I am not learned." (Isaiah chapter 29 verse 12).

When Archangel Gabrail commanded Muhammad (pbuh) by saying Iqra ‫ اِقرا‬- "Read",
he replied, " ‫ َما اَنَا ِبقَاری‬I am not learned".

Again see the mention of Prophet Muhammad SAW in the Old Testament:
1. John chapter 14 verse 16:
"And I will pray the Father, and he shall give you another Comforter, that he may abide
with you forever."

2. Gospel of John chapter 15 verse 26:

"But when the Comforter is come, whom I will send unto you from the Father, even
the Spirit of truth, which proceedeth from the Father, he shall testify of me."

3. Gospel of John chapter 16 verse 7:

"Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not
away, the Comforter will not come unto you; but if I depart, I will send him unto you".

"Ahmed" or "Muhammad" meaning "the one who praises" or "the praised one" is
almost the translation of the Greek word Periclytos. In the Gospel of John 14:16,
15:26, and 16:7, the word 'Comforter' is used in the English translation for the Greek
word Paracletos which means advocate or a kind friend rather than a comforter.
Paracletos is the warped reading for Periclytos. Jesus (pbuh) actually prophesised
Ahmed by name. Even the Greek word Paraclete refers to the Prophet (pbuh) who is
a mercy for all creatures.
Some Christians say that the ‘Comforter’ mentioned in these prophecies refers to the
Holy Sprit. They fail to realise that the prophecy clearly says that only if Jesus (pbuh)
departs, will then the Comforter come. The Bible states that the Holy Spirit was already
present on earth before and during the time of Jesus (pbuh), in the womb of Elizabeth,
and again when Jesus (pbuh) was being baptised, etc. Hence this prophecy refers to
none other than Prophet Muhammad (pbuh).

4. Gospel of John chapter 16 verse 12-14:

"I have yet many things to say unto you, but ye cannot bear them now. How be it
when he, the Spirit of truth is come, he will guide you unto all truth: for he shall not
speak of himself; but whatsoever he shall hear, that shall he speak: and he will show
you things to come. He shall glorify me".

Note: All quotations of the Bible are taken from the King James Version.

(69)
‫ش ُهب‬
ُ ‫ق ِمن‬ ِ ُ‫َوبَع َد َما عَا ینُو فی األُف‬
‫صنَ ِم‬
َ ‫األرض ِمن‬
ِ ‫ُمنقَضَّة َوفقَ َما فِی‬

‫بعد ازآں یوں ڻوڻتے تاروں کو دیکہا چرخ نے‬

‫اور منہ کے بل گرے سر نگوں ہوکر صنم‬

‫دوئ پا اسمانونو کښۍ ستورې پريوتل اوکتل لکه چۍ څنګه په ځمکه تيږۍ ويشتل کيږۍ خو بيا هم‬
‫دوئ ځان ړوند او کونړ اوساتل‬

.‫و بعد ااز آنکه دیدند در اطراف آسمان شهابها را که فرو ریزنده بود باالی آنچه در زمین بود از بتان‬

They noticed how shooting stars from the horizon

Fell down; and also fell earthly idols in prostration

Glossary:
1. A’ayanoo ‫ عَا ی ُنو‬: (‫)رآ ُه ِب َعینہ‬
َ to view, eye, see with one’s own eyes
2. Ufaq ‫ اُفَق‬: horizon
3. Shuhubin ‫ش ُهب‬ ُ : plural of ‫ )شهاب‬sparks from shooting stars
4. Munqaddatin ‫ ُمن َقضَّة‬: (from ‫ض‬ َ َ‫ )إِنق‬to swoop down, pounce down
5. Wafaq ‫ق‬ َ ‫ َو ْف‬: corresponding to, as was the case with
(See rhyming of َ‫ َوفق‬and ‫ق‬ ِ ُ‫)أُف‬

Literal Translation: Then those disbelievers also saw that shooting stars
in the skies had fallen down from the above as was the case of bowing
down of idols on earth, on the blessed occasion of the arrival of Prophet
Muhammad ‫ صلى هللا علیه و آله وسلّم‬into this world.
________________________________________________
Explanatory Notes: As reported by Allama Kharpoti ‫رحمةهللا علیه‬, some devils (satans)
used to eavesdrop and circulate the heavenly news (or divine commands) that traveled
to the earthly layer of sky by angels. They transmitted such news to priests/astrologers.
At times, they even admixed these things with exaggerations. On the eve of the
blessed birth, this route was closed down. Quran says; ‫ّیاطین‬ ِ ‫( َو َجعَلنَاها ُر ُجو ًم ِ ّللش‬Surah Mulk
67, Verse 5) Translation: And We have made such (lamps) (as) missiles to drive
away the evil ones. Likewise, on the blessed birth of Prophet Muhammad ‫صلى هللا علیه‬
‫و آله وسلّم‬, idols in sanctuaries fell by their necks. In the words of Prophet ‫صلى هللا علیه و‬
‫’آله وسلّم‬s grandfather Abdul Muttalib;
‫ترى مولود اضائت بنوره – جمیع فجاجةاألرض من شرق و من غرب‬
‫وخرت له األوثان طرر وار عدت – قلوب ملوك ا ألرض جمعًا من الرعب‬
Translation: You saw a newborn whose light illuminates all corners of the east and
west, all earthly idols are down, worldly kings shiver by his awe.
Sawad bin Qarib ‫ رضی هللا تعالى عنہ‬was an astrologer. His Jinn told him that henceforth
he won’t be able to bring heavenly news as shooting stars had fallen upon him and his
ilk. Sawad was advised by his Jinns to quit the astrological forecasting. At last, he got
disappointed in his endeavours and realized the truth had arrived, so he came to
Makkah and embraced Islam in the court of the Prophet ‫صلى هللا علیه و آله وسلّم‬.

(70)
ِ ‫غدَا عَن َط ِر‬
ِ ‫یق ا ْل َوحْ ِى ُم‬
‫نہزم‬ َ ‫َحتَّى‬
‫نہز ِم‬
ِ ‫إثر ُم‬
َ ‫ین یقفوا‬ ِ ‫ِمنَ الش‬
ِ ‫َّیاط‬

‫بهاگتے تهے راستے سے وحی کے شیطان یوں‬

‫ایک کے پیچهے دوسرے کے سر پہ رکهہ اپنا قدم‬

‫تر دومره چۍ شيطانانو باندې د دې ستورو پريوتلو دومره زور واخشتو چۍ دوئ (شيطانان) مجبوره‬
‫شول چۍ ده اسمان دروازه پريږدۍ او يو بل پسې له خوفه منډۍ اوؤهې‬

.‫ دیوان از قفای یکدیگر‬،‫تا آنکه گریزان شدند از راه وحی که آسمان است‬

Until from the path of revelation, as fugitives run

Satans fled one by one, leaving foot impression

Glossary:
1. Ghada ‫ َغدَا‬: they became
2. Munhazimun ‫نہزم‬ ِ ‫ ُم‬: from ‫ )إنہزام‬a runner, fugitive
3. Yaqifoo ‫ ی ِق ُفو‬: to follow, into the footsteps
4. Ithra ‫ إث َر‬: rear, behind, foot impression

Literal Translation: Shooting stars led to such a panic that) the satans
and Jinns started fleeing from the heavenly path of revelation in a
succession, leaving behind their visible foot impression.
________________________________________________
Explanatory Notes: As explained in the previous stanza, these eavesdropping satans
were sealed in their ill activities by a constant rain of shooting stars, thus turning them
back to the earth where they fell upon one another. As Shah Abdul Aziz Dahlavi ‫رحمةهللا‬
 ‫علیه‬puts it; this shooting star ‫ شهاب ثاقب‬is something which kills any Satan to whom it
strikes. Those who escape death, become lunatics.
‫شهاب هست نسیمی زرای روشن او کز آسمان شرف دور کرد دیو رجیم‬
)‫(جمال الدین اصفهانی‬

(71)
‫كَأنہم َه َربًا أبطا ُل أب َْر َهة‬
‫صى ِمن رأ َحتَی ِه ُر ِم‬ َ ‫أو عَسكَر بِال ُح‬

‫تها وه لشکر ابره کا یا پراگنده سی فوج‬

ُ
‫سنگریزے جن په پهینکے تهے ی ِد شا ِه ا َمم‬

‫شيطانانو داسې منډه وکړه لکه سنګه د ابرهه باچا عسکرو په بيت هللا شريف باندې ماتې اوخوړه او‬
‫منډه يې کړل يا د کفارو هغه لشکر په شانت چۍ په کومه باندې رسول پاک صلۍ هللا عليه وسلم يو څو‬
‫واړه کانړۍ ويشتلې ولل و هغوئ منډه کړل‬

‫ یا لشکری که ازدست آن حضرت سنگ‬،‫گوییا ایشان درگریختن چون پهلوانان لشکر ابرهه بودند‬
.‫ریزه بسوی ایشان پاشیده شد‬

They ran as had fled Abraha’s many a champion

Like army on whom two palms hit many a stone

Glossary:
1. Haraban ‫ َه َربًا‬: running away, fleeing
2. Abtaal ‫ أبْطا ُل‬: plural of ‫ )بطل‬champions, heroes, warriors
3. Abraha ‫ أ ْب َر َهة‬: Arrogant Yemenite King ‫( أبرهةاألشرم‬he hailed from
Abyssinia) who attacked Makkah sanctuary 40 days before the birth
of Prophet ‫ صلى هللا علیه و آله وسلّم‬in 570 A.D. but his troops were
defeated by stoning at the hands of heavenly birds referred in the
Holy Quran as ‫أبابیل‬.
4. Husaa ‫صى‬ َ ‫ ُح‬: plural of ‫ )حصاة‬small stones, pebbles
5. Rahataih ‫ َرا َحتَی ِه‬: singular; ‫ راحة‬means palm) two hand palms
6. Rumee ‫ ُر ِم‬: thrown at, cast
(See the inversion between َ‫ أب َْره‬and ‫) ه ََربًا‬
Literal Translation: Those satans/Jinns fled. Their fleeing was like flight
of so-called ‘champions’ of Abraha who had attempted an attack on
Ka’aba in 570 A.D. with their army of elephants (‫ – عام الفیل‬the year of the
elephant). Another parable is from the Prophet’s battles (Badr as well as
Hunain) when he had thrown his two handfuls of sand in the face of enemy
troops which blinded them, they got panicked which resulted in their
defeat.
________________________________________________
Explanatory Notes: Quran refers to the incident of Abyssinian ruler Abraha’s attempt
of assault on Makkah Sanctuary in 570 A.D. in Surah ‫ فیل‬. About the battle of Hunain,
َ ّ‫( َو َما َر َمیتَ إذ ر َمیتَ َوال ِكن‬Surah Anfaal 8, Verse 17) Translation: When
Quran says; ‫َهللا َر َمى‬
thou threwest (a handful) of dust) it was not thy act but God’s. Abraha’s captain
Aswad bin Maqsood had seized Abdul Muttalib’s 200 camels which the later got back.
Abdul Muttalib then told Abraha that “Ka’aba is the House of Lord and He himself will
protect His House.” Back to Makkah, Abdul Muttalib advised Makkah’s inhabitants to
seek refuge in the nearby mountains. Before retiring to suburbs, he himself
approached Ka’aba, got hold of the Holy Sanctuary’s gate and uttered the following:
‫یا رب ال أرجو لهم سواكا – یا رب فأمنع منہم حماكا‬
‫ان عدوالبیت من عاداكا – امنعهم لیخربوا فناكا‬
Translation: O God! save You I see no hope to beat Your enemies, stop them in their
folly, enemy of Your House is Your enemy, hold them back from destroying/damaging
it. Eventually the pebbles by heavenly birds ‫أبابیل‬destroyed the invaders’ army. Abraha
too died of his wounds in San’a a few days later.

Ibne Ishaq says about the battle of Badr:

،‫ شُدو‬:َ‫مر اَصحابَهُ فَقال‬
َ َ ‫الوجوه ث ُ َّم نَف َخ ُهم بِها َو ا‬
ُ ‫ت‬ ِ ‫ شا َه‬: ‫الحصباء َفاستقب َل قریشا ث َّم قا َل‬
ِ ‫ٿ ُ ّم اِنّ رسول هللا اخذَ حَفنۃ ِمن‬
‫س َر ِمن اَشرافهم‬
َ َ ‫س َر َمن ا‬ ِ ‫فَکان‬
َ َ‫ت الهزیمۃ فقتل هللا َمن قت َل ِمن صنادید قریش َو ا‬
The Prophet SAW took a handful of sand and faced the Quresh and said: Be your
faces degraded, then threw the sand at them. Then ordered his companions: Attack!.
Then it was the defeat (of Quresh). Then Big shots of Quresh were killed and many of
them were made captives.

(72)
‫س ِبیح ِببَ ْطنہ َما‬
ْ َ ‫نَبَذًا بِ ِه بَ ْع َد ت‬
‫أحشآء ُم ْلت َ ِق ِم‬
ِ ‫س ِبّحِ ِمن‬ َ ‫نَبَ َذال ُم‬

‫لے کے نام هللا کا پهینکا جو کنکر آپ صلعم نے‬

‫حضرت یونس کو اُگال جیسے ماهی کا شکم‬

‫د نبۍ کريم صلۍ هللا عليه وسلم خپل الس نه واړه کانړۍ داسې ويشتلې ولل لکه چۍ په الس باندې‬
‫ بالکل هغه شانت چۍ هللا پاک جل جاللهو حضرت يونس عليه سالم د مئې خيټه نه باهر‬.‫تسبيح وائې‬
‫ته ويشتلۍ ولو او په هغه وخت باندې يونس عليه سالم تسبيح وئيله‬

.‫ مانند افتادن یونس ازشکم ماهی‬،‫افکنده شدند بعد از تسبیح گفتن دردست پیغمبر‬

Stones cast from twin belly after God’s glorification

The way Jonah got expelled from the fish abdomen
Glossary:
1. Nabaza ‫ َنبَ َذا‬: throw, cast, pour out
2. Batn ‫ بَطن‬: belly, stomach (here refers to two hand palms)
3. Musabbih ِ ‫سبِّح‬ َ ‫ ُم‬: Prophet Jonah – Younus ‫سالم‬
ّ ‫)علیه ال‬
4. Ahsha’i ‫ أحشآ ِء‬: plural of ‫ )حشا‬intestines
 5. Multaqimee ‫ ُملتَ ِق ِم‬: one which eats in morsels (here it refers to fish
that had swallowed Prophet Jonah- Yunus A.S.)

Literal Translation: The sand or stones that were thrown by Prophet

Muhammad ‫ صلى هللا علیه و آله وسلّم‬at his enemies were thrown out from his
two hand palms after having been read verses thereupon, glorifying God
(Battle of Badr). They acted the way the engulfing fish had vomited out
from her belly the Prophet Younus ‫سالم‬ ّ ‫( علیه ال‬Jonah) whom it had
swallowed.
________________________________________________
Explanatory Notes: Prophet Younis ‫سالم‬ ّ ‫ علیه ال‬had recited Quranic verse to get rid of
his strange imprisonment; َ‫الإاله إالّ أنت سبحانك إنى كنتُ ِمن ال َّظا ِل ِمین‬

First line of the verse refers to Quranic Verse as follows:

‫َو َما َر َمیتَ ِإ ْذ َر َمیتَ َولَ ٰـ ِكنَّ اللَّـهَ َر َم ٰى‬
And thou (Muhammad) threwest not when thou didst throw, but Allah threw
(Surah Anfaal-8, Verse 17).
 ِ ‫اَلفَصْل ال َخ‬
‫امس فی ِذ ْك ِر ی ْم ِن َدع َْوتِ ِه صلى هللا علیه و آله وسلّم‬

Chapter Five

ABOUT THE BLESSINGS OF CALL (MIRACLES) OF PROPHET

MUHAMMAD ‫صلى هللا علیه و آله وسلّم‬

Introduction: This Chapter contains 17 stanzas. It reflects the miracles

performed at the hands of Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬which
corroborated his Prophethood. Some important miracles have been
beautifully reflected in poetic rhyme in the verses contained herein. For
example, when he walked, trees bowed before him, clouds always
hovered high above him for comfort, moon got split by a gesture of his
index finger, his chest was cleaved in childhood for removing worldly
desires, the entrance of his hiding place in the cave of Thaur on the
occasion of his emigration to Madinah alongwith Sayyadna Abu Bakr ‫رضی‬
‫ هللا تعالى عنہ‬cobwebbed by the spider to protect him from enemies and
laying off eggs by a dove on that spot. Imam Bouseri ‫ رحمةهللا علیه‬concludes
that prophethood is a divine honour and a mission- an assignment which
is not to be earned by enduring some exertions or specific hardship acts.
Visions of prophets are always true, they are in a way, a form of revelation
because even in slumber, the hearts of prophets are always awake and
attached to the sublime divine link.

(73)
ً‫اج َدة‬ ِ ‫س‬َ ‫ار‬ ُ ‫آءتْ ِل َدع َْو ِت ِه األش َج‬
ِ ‫َج‬
‫ساق ِبال قَد َِم‬ َ ‫علَى‬ َ ‫شى إلَی ِه‬ ِ ‫تَم‬

‫هو کے مسجود آپ صلعم کی دعوت په اشجار آگئے‬

‫پیڑ سے چلتے هوئے رکہتے نہ تهے گو وه قدم‬

‫رسول پاک صلۍ هللا عليه وسلم به چۍ کله ونو ته حکم وکړو نو ونۍ و نور شجر به په سجدو سجدو‬
‫او بغير له ښپو دوئ په خدمت کښۍ راتلل‬

‫ ومی رفتند بسوی او بر ساقی که قدم‬،‫آمدند بجهت خواندن او درختان در حالتی که سجده میکردند‬
.‫نداشت‬

If he called, moved to him trees in prostration

Walked toward him sans feet, stems in motion

Glossary:
 1. Ashjaar ‫ أش َجار‬: trees
2. Sajidatan ‫اج َد ًة‬
ِ ‫س‬
َ : bowing their heads down (here obediently)
3. Tamshee ‫شى‬ ِ ‫ تَم‬: walking
4. Saqin ‫ساق‬
َ : leg, shank (‫ ساق الشجرة‬trunk, stock)

Literal Translation: When he invited or called for the trees, even they
obeyed him and came forward with their tops tilted down (in respect), their
movement supported by their stems, although they held no feet.
________________________________________________
Explanatory Notes: Once Prophet ‫ صلى هللا علیه و آله وس ّلم‬had been injured by the
Quraish. He was in melancholic spirits when angel Gabriel ‫ علیه السالم‬came to him and
asked if Prophet ‫ صلى هللا علیه و آله وسلّم‬would like to see any sign. Then he asked Prophet
‫ صلى هللا علیه و آله وسلّم‬to call a certain tree which was in a certain valley. When Prophet
‫ صلى هللا علیه و آله وسلّم‬called that tree, it obediently came up all the way. Then when it
was ordered to go back, it obeyed the Prophet ‫صلى هللا علیه و آله وسلّم‬.

Once Prophet SAW were passing through the valley of Adam. There, a descendant
of Sayyad Hashim named Rakkana used to graze his herd of goats. He was a
muscular, sturdy athlete and of a challenging, quarreling character. When Prophet
SAW invited him to accept Islam, he agreed on the condition that there be a wrestling
duel. If defeated, he will accept Islam. Thrice, he went down on the ground in a wink
of an eye, subdued by the Prophet SAW, despite the man’s all might, weight and wit.
As a final proof, he demanded if a certain old tree of the valley could walk towards the
prophet SAW and then go back to its place. Rukkana was amazed to witness the
advance of a tree walking, approaching the Prophet, saluting him and then going back
when Prophet ‫ صلى هللا علیه و آله وسلّم‬ordered it so. Prophet ‫ صلى هللا علیه و آله وسلّم‬is reported
to have received greetings from trees, their obedient walk towards him on his orders
and expression of faith in his Prophethood by trees.

(74)
ْ‫س َط ًرا ِلّ َما َكتَبَت‬َ ْ‫س َط َرت‬
َ ‫كَأنّ َما‬
‫ط فِى اللّقَ ِم‬ ّ ‫ِیع ا ل َخ‬ ُ ‫فُ ُر ْو‬
ِ ‫ع َها ِمن بَد‬
‫ان درختوں نےلکیریں خوب کہینچیں اور لکہا‬
‫وسط راه میں با پیچ وخم‬
ِ ‫ڈالیوں سے اپنی‬

‫دغه بوټۍ او ونۍ به چۍ ستاسو خدمت کښۍ راغلل نو دوئ له راتلږ له وجه به په ځمکه کښۍ سيخ‬
‫ او د ونو و بوټو شاخونو به په دوئ سيخو کرخو کښۍ داسې ښکاريدل لکه‬.‫سطر (ليکه) جوړ شو‬
‫چۍ چا ښکلۍ خط ليکلې وې‬

.‫گوییاخطی کشیده بودند تا شاخهای آنها بخط بدیع تازه بر روی زمین بنویسند‬

Trees headed like some lines were being drawn

Artist’s script by branches on the ground written

Glossary:
 1. Satarat ‫س َط َرت‬ َ : drew a line (‫ سطر‬means draw a line)
2. Lima ‫ ِل َما‬: for which
3. Furoo’u ‫ع‬ ُ ‫ ُف ُرو‬: plural of ‫ )فَ َرع‬branches
4. Badee’i ِ ‫ بَدِیع‬: marvellous, artistic, wonderful
5. Laqam ‫ َل َق ِم‬: middle of the road

Literal Translation: As if (these trees) during their movement drew lines

(of his signs) when their branches wrote a praise-ode on the middle of
path for him.
________________________________________________
Explanatory Notes: This explains the pattern how trees, in obedience, presented
themselves alongwith their branches in a fashion that their march was in straight lines,
and branches spread as if giving some calligraphic pattern in his praise. Once Abu
Jahl asked Prophet ‫ صلى هللا علیه و آله وسلّم‬for some sign to be shown, asking if a tree
could emerge from a nearby stone. At Prophet ‫’صلى هللا علیه و آله وس ّلم‬s gesture, a tree
came out, cleaving the stone, bowed down before the Prophet ‫ صلى هللا علیه و آله وسلّم‬and
once ordered by him, left back, leaving behind impressions of its branches. A poet
said; ‫سلك الشجر نفق الحجر‬

(75)
ً‫سائِ َرة‬
َ ‫ار‬ َ ‫س‬َ ‫ِمثْ َل الغَ َما َم ِة أنّى‬
‫یر َح ِمى‬ ِ ‫ت َ ِقی ِه َح َّر َو ِطیس ِلّل َه ِج‬

‫ابر کی مانند وه سایہ فگن تهے آپ صلعم پر‬

‫تا بچائے گرم موسم کی حرارت سے بهم‬

‫دغه بوټې و ونې به داسې روانې وې لکه چۍ هغه وريز چۍ کوم به په رسول پاک صلۍ هللا عليه وسلم‬
‫سره هر چرته تله او په دوئ سر باندې به يې سيانه کوله چۍ د سخت المر نه دوئ بچ وۍ‬

.‫ و نگاه میداشت او را از گرمای نیمروز‬،‫مانند ابری که هر جا که میرفت با او بود‬

Like a cloud, wherever walked this pedestrian

They blocked heat, burn or scorching hot sun

Glossary:
1. Ghamama ‫ َغ َما َمة‬: one cloud
2. Sa’iratan ‫سائِ َر ًة‬
َ : walking, on foot, pedestrian
3. Taqeeh ‫ تَ ِقی ِه‬: from ‫ ) ِوقایة‬to prevent, block, obstruct
4. Teesin ‫ ِطیس‬: intense heat
ِ ‫ َه ِج‬: mid-day heat, scorching sun
5. Hajeer ‫یر‬
6. Hamee ‫ َح ِمى‬: become hot, flare up
(There is Jins-e-Ishtiqaq between ‫ار‬ َ andً ‫سائِ َرة‬
َ ‫س‬ َ )
Literal Translation: (These trees obeyed him). Likewise, clouds too
hovered over his head wherever he headed to, preventing him from heat,
burn and the intense heat wave which was at its peak during the mid-day
(noon time), adding into sun rays’ intensity.
________________________________________________
Explanatory Notes: The incident of Bahera’s monk in Syria who had witnessed the
shadow of a cloud on Prophet ‫ صلى هللا علیه و آله وسلّم‬who had gone on a trading
expedition is well-known which was also narrated by Khadijah ‫’ رضی هللا تعالى عنہا‬s
servant to his lady master upon return. The monk had seen how when other merchants
attended his feast, the cloud still hovered on that one person who had been left behind
to guard the merchandise. He recognized the Prophet, witnessed the accompanying
cloud, asked the blessed boy’s name/family and confessed about his prophethood.

(76)
ُ‫ق اِنَّ لَه‬ِّ ‫ش‬ َ ‫ا َ ْق‬
َ ‫سمتُ ِبالقَ َم ِرال ُمن‬
َ َ‫ورةًالق‬
‫س ِم‬ َ ‫ِمن قَلبِ ِه نِسبَةً َمبر‬

‫ب پاک مصطفی صلعم سے چاند کو نسبت هے خاص‬ ِ ‫قل‬

َ َ‫ماه منشق کی قسم کہاتا هوں میں س ّچی ق‬
‫سم‬

‫ځه هغه شک شوې شپوژمئ قسم خورمه چۍ دا شپوژمئ مثل د رسول پاک صلۍ هللا عليه وسلم قلب‬
‫ده او ځه په خپل قسم کښۍ پوخ يم او رشتيازن يم‬

.‫سوگند خوردم بماه شکافته شده که آن ماه را با دل او نسبتی بود‬

Let me swear by that miracle of the split moon

Which split because it’d with him an affiliation

Glossary:
1. Munshaqq ‫ق‬ ّ ‫ش‬َ ‫ ُمن‬: split, fissured, cleaved
2. Mabrooratan ‫ َمب ُرو َر ًة‬: true, valid, proper, accepted
َ ‫ َق‬: division, partition, cleavage
3. Qasamee ‫س ِم‬

Literal Translation: I swear by that split moon (a miracle performed by

Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬with the gesture of his one finger);
that fissured moon has a blessed similitude to his (Prophet ‫صلى هللا علیه و‬
‫’آله وسلّم‬s) heart’s dissection.
________________________________________________
Explanatory Notes: Prophet ‫’صلى هللا علیه و آله وس ّلم‬s chest was cleaved by angels in
childhood and replaced after further purification which his foster brother (son of his
wet nurse Haleema Sa'diah) had reported to his own parents. Likewise, Hadith books
refer to a similar cleansing and illumination of his heart on the eve of his ISRA
(Ascension). As regards the moon-splitting miracle, Abu Jahl- the archenemy of
Prophet ‫ صلى هللا علیه و آله وسلّم‬had wrote a letter to Syrian Emir Hubaib bin Maalik to
come and suppress the newly proclaimed Prophet who was a nice, truthful man until
40 but had started disclaiming Makkans’ ancestral faith afterwards. Prophet ‫صلى هللا‬
‫ علیه و آله وسلّم‬alongwith Abu Bakr met with Hubaib who had come to Makkah to see for
himself the matters and had requested through a Hajib (representative) if he could
meet the Man of the Call. Hubaib demanded two miracles, one; the daylight be
replaced by moon and then the moon itself should come down to earth, be split and
then go back to its heavenly place and assume its usual full measure. Prophet ‫صلى هللا‬
‫ علیه و آله وسلّم‬went to mount Abu Qubays of Makkah, performed two Rakah prayer.
Angel Gabriel ‫ علیه السالم‬came and gave the glad tidings. A small gesture of the index
finger and the desired things went in fashion. Prophet ‫ صلى هللا علیه و آله وسلّم‬also
disclosed to Hubaib that Hubaiab had come with a wish in his (Hubaib’s) heart that his
daughter who was deaf, dumb and limbless be restituted back as a normal person.
This has also been fulfilled. Hubaib immediately embraced Islam.

(77)
‫ار ِمن َخیر َو ِمن ك ََرم‬ ُ َ‫َو َما َح َوى الغ‬
‫ط ْرف ِمنَ ال ُكفّ ِارعَنہ ع َِم‬َ ‫َوكُل‬

‫کیا نظر آتا انہیں کفّار تهے سب کور چشم‬

‫غار میں جوگئے تهے جمع با خیر و کرم‬

‫دا غار ثور ته دې خير وې چۍ کوم په سخت وخت کښۍ رسول پاک صلۍ هللا عليه وسلم او هغوئ‬
‫ملګرې حضرت ابو بکر صديق رضۍ هللا عنه ته يې پناه ورکړه او د کفارو سترګۍ يې ړندې شوې او‬
‫دوئ ته تاسو نه ښکاريدلو‬

.‫ و همه چشمهای کافران از او کور بودند‬،‫و آنچه فرا گرفته است غار آن را از خیر وکرم‬

He who took to the cave bears esteem, veneration

His presence- disbelievers’ eyes were in oblivion

Glossary:
1. Hava ‫ َح َوى‬: encircle, encompass
2. Ghar ‫ ِغار‬: Cave ‫ ثور‬Thaur near Makkah
3. Khair ‫ خیر‬: goodness (some refer to Prophet ‫صلى هللا علیه و آله وسلّم‬
4. Karam ‫ َك َرم‬: honour, esteem (some refer to Abu Bakr ‫رضی هللا تعالى‬
‫عنہ‬
5. Tarf ‫ َطرف‬: eye
6. Amee ‫ع ِمى‬ َ : blind

Literal Translation: What about the (miracle) of Thaur cave where

Prophet ‫ صلى هللا علیه و آله وسلّم‬had taken shelter on the eve of his emigration
from Makkah to Madinah alongwith Hazrat Abu Bakar ‫ رضی هللا تعالى عنہ‬This
cave was at that moment blessed with a ‘venerated person’ (of Prophet
‫ )صلى هللا علیه و آله وسلّم‬who was accompanied by his ‘esteemed companion’
Hazrat Abu Bakr‫ رضی هللا تعالى عنہ‬and the two were so concealed in that
cave that all the eyes of the chasing disbelievers failed (stood blind) in
locating the two.

(78)
ِ ‫ق لَ ْم‬
‫یر َما‬ ّ ِ ‫ق فِى الغَ ِار َوال‬
ُ ‫ص ّدِی‬ ّ ِ ‫فَال‬
ُ ‫ص ْد‬
‫َو ُهم یقُولُونَ َما بِالغَ ِار ِمن ا َ ِر ِم‬

‫صدیق اکبر غار هی میں تهے ُچهپے‬

ِ ‫صدق اور‬
‫غآر میں کوئی نہیں کفّار کہتے تهے بهم‬

‫رسول پاک صلۍ هللا عليه وسلم و حضرت ابوبکر صديق رضۍ هللا عنه په هغه غار کښۍ پټ ولل خو‬
‫کفارو وئيله چۍ دې غار کښۍ هيڅوک نيشته‬

!‫ و کافران می گفتند؛ در غار کسی نیست‬،‫پس صدق و صدّیق در غار بودند پیوسته‬

In cave present were both; the Truth and true one

But they were saying: ‘in this cave there’s no one’

Glossary:
1. Sidqu ‫ق‬ ُ ‫ ِص ْد‬: Truth (refers to Prophet Muhammad ‫صلى هللا علیه و آله‬
‫ وسلّم‬who was always a trustworthy and truth-speaking person)
2. Siddique ‫ق‬ ُ ‫ ِصدَّی‬: the True (title of Hazrat Abu Bakar ‫)رحمةهللا علیه‬
3. Arim ‫ اَ ِر ِم‬: anyone (In Arabic ‫ ما فى الدار اریم وا َ ِرم‬No one is in the house)

Literal Translation: While Prophet ‫ صلى هللا علیه و آله وسلّم‬and his companion,
Hazrat Abu Bakr ‫ رضی هللا تعالى عنہ‬referred in this stanza as ‘Sidqu ‫ ’ صدق‬and
‘Siddique ‫ ’صدیق‬respectively were in hiding in the cave, (God so blinded
the chasing party) that they kept saying, ‘in this cave, there is no one.’
________________________________________________
Explanatory Notes: Quran says about the Prophet ‫َآء ;صلى هللا علیه و آله وس ّلم‬ ِ ‫َوا َّلذِى ج‬
‫ق ِب ِه‬
َ ‫ص ّد‬ ‫و‬ ‫دق‬ ّ
‫ض‬
َ َ ِ ِ ِ‫ال‬‫ب‬ (Surah 39, Verse 33) Translation: And he who brings the Truth and
who confirms (and supports) it. Hazrat Abu Bakar ‫رضی هللا تعالى عنہ‬had sealed all the
holes of the uninhabited cave by packing them with pieces of his robe, still one hole
was left wherefrom he had been stung by snake-bite. But Prophet ‫صلى هللا علیه و آله وسلّم‬
applied his blessed saliva onto it which healed the wound. At that point when the
disbelievers were retreating, one of them went atop a cliff. Abu Bakar ‫رضی هللا تعالى عنہ‬
said; O Prophet ‫صلى هللا علیه و آله وسلّم‬, if they only look at their feet they might spot us.’
Prophet ‫ صلى هللا علیه و آله وسلّم‬said; ‫حزن إنَّ هللاَ ِمعَنَا‬
َ َ ‫( ال ت‬Surah Taubah 9, Verse 40)
Translation: Have no fear, for God is with us.

(79)
َ َ‫َظنوال َح َما َم َو َظنوالعَ ْن َكبُوت‬
‫علَى‬
‫س ْج َولَ ْم ت َ ُح ِم‬
ُ ‫یرالبَ ِری ِة لَم تَن‬
ِ ‫َخ‬
 ‫دیکہہ کر انڈے کبوتر کے اُدهر مکڑی کا جال‬
‫تها گمان کفّار کواس میں نہیں شا ِه ا ُ َمم‬

.‫کفارو خيال وکړو چۍ دغه غار خوله کښۍ به کونترو نه خو هږئ کولې او نه به جوال جاله جوړوله‬
‫يعنۍ که رسول پاک صلۍ هللا عليه وسلم د غار ننه ولو نو دوئ ځناورو به دا کارونه نه کول‬

.‫کافران گمان بردند که کبوتر و عنکبوت بر بهترین مردم نتنید و فرو نگرفت‬

They thought that neither a spider nor a pigeon

Could put cobweb or hover on the best creation

Glossary:
1. Hamam ‫ َح َمام‬: plural of ‫ حمامة‬, pigeon
2. Ankaboot ‫ عَن َكبُوت‬: spider
ِ ‫ َخ‬: Best amongst all the creations
3. Khairil Bariyya ‫یرالبَ ِری ِة‬
4. Tansuj ‫ تنسُج‬: from ‫ إنسجم‬harmonize, knit, make a cobweb
5. Tahum ‫ تَ ُح ِم‬: from ‫ حوم‬to circle, hover around (by pigeon), make a
nest

Literal Translation: Disbelievers thought that it was not possible that

Prophet ‫ صلى هللا علیه و آله وسلّم‬would be located in a place like cave Thaur;
specially since he had left Makkah only a few days ago, how could it be
possible for a pigeon to have laid eggs at the entrance of the cave or for
a spider to make such a harmonized cobweb (which routinely takes weeks
or months’of labour before taking shape.)
________________________________________________
Explanatory Notes: Quran says:
ِ ‫ت َو ْاأل َ ْر‬
‫ض َوكَانَ اللَّـهُ ع َِزیزً ا َح ِكی ًما‬ ِ ‫اوا‬ َّ ‫ َو ِللَّـ ِه ُجنُو ُد ال‬For God's are the armies of the heavens
َ ‫س َم‬
and the earth; and God is all-knowing and all-wise (Surah Fat’h-48 , Verse 7)

In the course of Prophet ‫‘ صلى هللا علیه و آله وسلّم‬s migration to Madinah, Allah made two
of physically weak and docile creatures to protect His beloved Prophet ‫صلى هللا علیه و‬
‫ آله وسلّم‬namely; the spider and the eggs of a pigeon. Quran says; ُ‫ت لَبَیت‬ ِ ‫َو اِنّ ّۚ أوهَنَ البُیو‬
‫ت‬ِ ‫( العَن َكبُو‬Surah Ankaboot 29, Verse 41) Translation: And lo! the frailest of all the
houses is the spider’s house. On the contrary, Prophet ‫صلى هللا علیه و آله وسلّم‬
said; ’spider is a Satan, effaced by Allah, kill it.’ Further he said,; ‘keep your houses
free of spider’s web, if left intact, the web brings financial hardships.’ Umayyah bin
Khalaf- one from the search party sent by Quraish, despite being less hopeful, had
wanted to peep into the cave and he was stopped by some one who told him that this
cobweb was so old that it must have been done even before the birth of Prophet ‫صلى‬
‫هللا علیه و آله وسلّم‬.

(80)
ِ ُ‫ِوقَایة‬
َ ‫هللا ا َ ْغنَتْ ع َْن ُمضَا‬
‫ع َفة‬
ُ ُ ‫ِمنَ الد َُروعِ َو عَن عَال ِمنَ اال‬
‫ط ِم‬
 ‫کی حفاظت آپ صلعم کی ایسی خدائے پاک نے‬
‫زره اور قلعوں سے مستغنی هوئے شا ِه ا ُ َمم‬

‫د خدائ پاک په حفاظت کښۍ تاسو د غټو زرهګانو او اچت قاالګانو نه بچ وئ او دې وجه نه تاسو‬
‫ مطلب دا چۍ د خدائ پاک وال حفاظت کښۍ پريوتل تاسو له پاره ډيره مضبوطه قصه‬.‫بۍ نياز شوې‬
‫وله‬

.‫نگاهداشتن خدای تعالی نگاهداشت پیغمبر را از زره های مضاعف و از حصار های محکم بلند‬

He needed no fortification, had God’s protection

Free of bodily armour, strong fortress or bastion

Glossary:
1. Wiqayat ‫ ِو َقایة‬: protection, preservation, guarding
2. Aghna ‫ أ ْغنى‬: made carefree, immune to, not dependent on
3. Muda’afatin ‫ع َفة‬ َ ‫ ُمضَا‬: duplication, double coating, multiplication,
addition
4. Duroo’I ِ ‫ ُد ُروع‬: (sing. ‫ )درع‬armour (double-plated)
5. Utum ‫ اُ ُط ِم‬: (sing. ‫ )اطمة‬fortress, bastion, fortification

Literal Translation: Allah provided Prophet ‫ صلى هللا علیه و آله وسلّم‬and his
companion, a protection and guard so strong that it made them no more
dependent on any double-coated or bodily armour as well as no need of
having high-rise fortified strong castles or defence towers.
________________________________________________
Explanatory Notes: According to A’isha ‫رضی هللا تعالى عنہا‬, in the early days of the Call,
early converts had taken upon themselves to provide guard to the Prophet ‫صلى هللا علیه‬
‫و آله وسلّم‬. They used to do this duty in turns. When this verse was revealed; ُ‫َوهللا‬
‫اس‬ِ ّ‫یعص ُمكَ َِمنَ الن‬
ِ (Surah Mai’dah 5, Verse 67) Translation: Allah will protect thee from
mankind, Prophet ‫ صلى هللا علیه و آله وسلّم‬came out and said; “O people! rest at your
homes henceforth, my protection rests with my Lord.”

(81)
‫اواستَجَرتُ ِب ِه‬َ ‫َّهرضَی ًم‬
ُ ‫سا َمنِ َى الد‬
َ ‫َما‬
‫ارا ِ ّمنہ لَم یض َِم‬
ً ‫إال ّ َونِلتُ َج َو‬

‫جب زمانے نے ستایا میں نے لی انکی پناه‬

‫جب ملی انکی مدد بس دُور تها سب رنج و غم‬

‫ دې دنيا ما ته کله هم‬،‫ما چۍ کله د رسول پاک صلۍ هللا عليه وسلم د پاک زات نه پناه غوښتلۍ ده‬
‫تکليف نه دې رارسولې او د رسول پاک صلۍ هللا عليه وسلم پناه داسې دې چۍ په هغه باندې‬
‫هيڅوک غلبه نه شۍ اخستلۍ‬
‫ و آن‬،‫ به پناهگاهی روی بردم که هیچگاه نومیدم نه کرد‬،‫هرگاه که روزگار ستمی بر من روا داشتی‬
.‫رسول هللا صلى هللا علیه و آله وسلّم بود‬

If world troubled, wronged me, I sought his haven

I found with him neighbourhood sans oppression

Glossary:
1. Saam َ‫سام‬َ : give trouble, suffering
2. Dahr ‫ دَه ُر‬: world, passing of time, clock cycle
3. Dem ‫ ضَیم‬: injustice, wrong
4. Isteejar ‫ إستیجار‬: to seek shelter, refuge, safe haven
5. Niltu ُ‫ نِلت‬: from ‫( نال‬to acquire, gain, obtain, gain access, reach)
6. Jawar ‫ َج َوار‬: proximity, neighbourhood, closeness
7. Yudam ‫ یضَم‬: from ‫ )ضیم‬cruelty, oppression, degradation

Literal Translation: This circling of heavens and time cycles never gave
me any botheration or trouble for which I found not a safe haven in the
form of company with Prophet ‫صلى هللا علیه و آله وسلّم‬. His blessed shadow of
proximity and sense of nearness (his thoughts and remembrance) was a
great solace which no any ill-intending oppressor could cast an evil-eye
upon.
________________________________________________
Explanatory Notes: Maulana Abdul Rahman Jami ‫ رحمةهللا علیه‬says;
‫لى حبیب عربى مدنى قرشى – كہ بود و ردد غمش مایہ شادى و غمى‬
‫فهم راش چہ كنم او عربى من عجمى – الف مهرش چہ زنم او قرشى من حبشى‬
‫گر چہ صد مرحلہ دور است زپیش نظرم – وجه فى نظرى كل غداه و عشى‬

(82)
‫ین ِمن ی ِد ِه‬ َ ‫َوآلالت َ َمستُ ِغنَى الد‬
ِ ‫ّار‬
‫یر ُمستَلَ ِم‬ ِ ‫اِالَّاستَلَ ْمتُ النَّدَاى ِمن َخ‬

‫ت اقدس سے طلب کی دین و دنیا جب کبهی‬ ِ ‫دس‬

‫ت کرم‬ِ ‫سرفرازی هوگئی جب مل گیا دس‬

‫ دين و دنيا دولت‬،‫ما چۍ د رسول پاک صلۍ هللا عليه وسلم د هغه پاک السونو نه چې کوم چپول شۍ‬
‫غوښتلې نو ما ته هر څه مالؤ شوې دې‬

‫ مگر آنگه استالم کردم و یافتم عطا را از‬،‫و التماس نکردم توانگری هر دوسرای را از دست او‬
.‫بهترین موضع تقبیل و بوسه‬

I asked riches of both worlds, that he’d possession

From the best bestower I always got a big donation
Glossary:
1. Iltamastu ُ‫ اِلتَ َمست‬: I begged, requested, I asked for
2. Ghina Darain ‫ ِغنىالدّا َری ِن‬: riches of both worlds (this world and the
hereafter)
3. Istalamtu ُ‫ اِستَ َلمت‬: from ‫ اِستِال ُم‬receive, assume, collect, take
4. Nada ‫ َنداى‬: liberality, generosity
5. Mustalam ‫ ُمستَ َلم‬: One from whom something is received, bestower

Literal Translation: I desired not a thing of this world or from the other
world (hereafter) which was ever refused to me from his door. He, being
the best of givers, always bestowed upon me desires and demands
pertaining to this world’s needs and also those in the world hereafter.
________________________________________________
Explanatory Notes: Prophet ‫ صلى هللا علیه و آله وسلّم‬was and is always a liberal giver
and donator. People used to come to him, ask whatever he possessed and even if he
had nothing, he would borrow something so as not to disappoint a supplicant or
anyone who approached him with some need. Once he had been sent large quantities
of grain and despite its disbursement through out the day, some portion of it still
remained undistributed,. He did not go home, as was his routine, after late evening’s
prayers until some needy people were found and the entire grain distribution to the
destitute was completed.

(83)
ُ‫ى ِمن ُرؤیاهُ اِنّ لَه‬ َ ‫ال تُن ِك ُر‬
َ ْ‫الوح‬
َ‫ان لَم ین ِم‬َ
ِ ‫ت العَین‬ِ ‫قَلبًا إ َذا نَا َم‬
‫اس وحی کا تو نہ منکر هو جو آئے خواب میں‬
‫آنکہیں سوتیں تهں مگر رهتا تها دل بیدار هم‬
‫نو د رسول پاک صلۍ هللا عليه وسلم هغه وهې انکار مه کوې چی کوم په خوب کښۍ ورته شوې وه‬
‫ځکه چۍ د رسول پاک ص سترګۍ که اوده ولل خو د دوئ زړه خو به ويخ ؤو‬
.‫ که او را دلی بود که هرگاه چشمهای او میخوابید او نمی خوابید‬،‫انکار مکن وحی را از خواب پیغمبر‬

Deny not his true dreams, they were like revelation

Even if eyes asleep, his heart was in contemplation

Glossary:
1. Roo’yah ُ ‫ ُرؤیاه‬: his dreams (‫ الوحى من رؤیاه‬commands that are
revealed by God to his prophets through dreams or vision)
2. Lam yanim ‫ لَم ی ِنم‬: he did not sleep

Literal Translation: One should never deny the visions that he had
during sleep, they were but (another form of) revelation. For when his
eyes were closed in slumber, his heart was eternally in vigil and in
constant contact with the Lord, getting messages/revelations as were
received in the sleepless state.
________________________________________________
Explanatory Notes: Revelation to Prophet Muhammad ‫ صلى هللا علیه و آله وس ّلم‬came
through vision in initial six months, prior to subsequent messages received through
Arch-angel Gabriel ‫ علیه السالم‬in the remaining 23 years after the declaration of the Call.
Some scholars are of the viewpoint that before actual exposure of the prophethood at
the age of 40, Prophet ‫ صلى هللا علیه و آله وسلّم‬used to get relevant information about
events that were to happen in the coming days through true dreams. Prophet ‫صلى هللا‬
‫ علیه و آله وسلّم‬says; “Our eyes sleep but our heart never sleeps. If Allah had wanted, He
would have kept us in vigil but this sleep is there so that the practice continues for my
Ummah”. Revelation is inspiration or message of God sent through an angel or by
way of dreams to the prophets. There are three types of ‘Revelation’; i) the one carried
and uttered by the angel, clear of any doubt like the revelation of Quran itself; ii)
Declaration by the angel through some gesture (no words) like the humming of bees
‫ ; سلسلةالجرس‬and iii) an issue reflected on the heart of a prophet by the Lord either
during sleep or without sleep. This is like reflection of an event as is an image reflected
in a mirror or animation of modern cinema. A Hadith says that God speaks with His
believer bondsman in vision.

Again, visions are of two types namely; i) True Dreams ‫ رویائ صادقہ‬which comprise
of a glad tiding, or warning or inspiration (commanding to intend pilgrimage,
supplementary night prayers) and ii) False Dreams ‫ رویائ كاذبہ‬which include seeing in
dream what transpired in the day (‫ )رویائ همت‬or dreams due to indigestion/intestinal
dysfunction (‫)رویائ علّت‬, popularly known as Satanic dreams (‫ )أضغاث أحالم‬. A Hadith says
that a pious believer’s vision is 1/46th part from the light of prophethood.
A Hadith says: ‫ تنام عینای وال ینام قلبی‬my eyes are in sleep but my heart is in vigil. Another
ّ ّ‫الرؤیا صالحة جز ُء من سبعین جز ًء من الن‬
Hadih says: ‫بوة‬ ّ

Hazrat Aa’isha Siddiqa says:

ِ َ‫ال یری رسول هللا رویا فی نومه ا ِّال جا َءت َکفَل‬
‫ق الصبح‬
Prophet SAW did not see anything in dream which was not reconfirmed later like the
whitenessing of bright dawn.
(84)
‫َو َذاكَ ِحینَ بُلُوغ ِ ّمن نُبُ َّوتِ ِه‬
َ َ‫فَل‬
‫یس ی ْنك َُر فِی ِه َحا ُل ُمحْ ت َ ِل ِم‬
‫نبوت کا زمانہ آپ کے‬
ّ ِ‫تها وه معراج‬
‫پس نہ کر انکار هرگز مث ِل خواب محتلم‬
‫او د دوئ خوبونو هغه وخت ؤو چۍ رسول پاک صلۍ هللا عليه وسلم د نبوت بالغت ته ور رسيدلې‬
‫ نو په دې حال کښۍ د وهۍ انکار کولو څه جواز نيشته ورته‬،‫ؤو‬
.‫ ورسیدن وحی بدو در خواب انکار نمیشود‬،‫نبوت او بود‬ّ ‫پس این نزد رسیدن بمرتبه‬
Time had neared for his Prophetic Commission
Can’t refute veracity of pre-Commission vision

Glossary:
 1. Zaak َ‫ َذاك‬: This refers to ‘that’ revelation in true dreams ‫الوحى من رؤیاه‬
2. Buloogh ‫ بُ ُلوغ‬: attain, reach a certain age, height or rank
3. Muhtalam ‫ ُمحْ تَ َل ِم‬: sage of age, wise (also means who sees vision in
sleep)

Literal Translation: These dreams containing revelation started

appearing on the eve of his Commissioning of Prophethood when he had
attained the age of full wisdom and sagacity. Therefore, how can one deny
the veracity of those true dreams.
Explanatory Notes: Scholars have mentioned 6 types of ‘Revelation’ namely i) true
visions like Hazrat Ibrahim’s tale (Saffaat, Verse 102), ii) Descent of Verses on the
heart of the Prophet SAW (Baqarah, Verse 97, Shu’araa, Verses 192-192), iii) Hearing
the voice of angel who appears before him, iv) God’s communication behind the
curtain (Shura, Verse 51), v) God’s Revelation, direct, sans barrier when he saw the
Almighty as on the night of Ascension ‫ع ْب ِد ِه َما أ َ ْوح َٰى‬
َ ‫ فَأ َ ْوح َٰى ِإلَ ٰى‬When He revealed to His
votary what He revealed (Surah Najm- , Verse 10),vi) Communication of the Lord
with Prophet through true dreams ‫رویائ صادقہ‬

(85)
َ َ ‫اركَ هللاُ َما َوحْ ى ِب ُم ْكت‬
‫سب‬ َ َ‫تَب‬
َ ‫علَى‬
‫غیب ِب ُمت َّ َه ِم‬ َ ‫ى‬ ّ ‫َوال نَ ِب‬

‫بارک هللا سعی سے حاصل نہیں هوتی وحی‬

‫علم غیب پر کوئی نبی رهے ُمتهم‬
ِ ‫اور نہ‬

‫ هغه چۍ کوم وحۍ را ليږۍ هغه څنګه کبۍ کيدلۍ‬.‫د خدائ پاک جل جاللهو زات لوئ برکت وال دې‬
‫ نبيان خو د هللا‬.‫شۍ؟ مطلب دا چۍ نه خو وحۍ کبۍ کيدلۍ شۍ او نه نبيان د غيب نه خبر کيدلۍ شۍ‬
‫پاک له لورې نه غيب بيانوې‬

ّ
‫ و نیست هیچ پیغمبر بر غیب تهمت نهاده‬،‫ نیست وحی بکسب کردن‬،‫منزه و پاک است خدای تعالی‬
.‫شده‬

Blessed Allah! Revelation is not by exertion

No prophet on foretelling got an accusation

Glossary:
1. Tabarak Allah ُ ‫ تَبَا َركَ هللا‬: Blessed be Allah
2. Muktasabin ‫سب‬ َ َ‫ ُم ْكت‬:earn, gain win, obtain by some method
3. Muttahim ‫ ُمتَّ ِه ِم‬: accused, indicted, impeached

Literal Translation: Blessed is the Lord (Allah), revelation is not a job

sought and achieved by some established practice, method or a particular
(physical or spiritual) exertion. It is a divine bestowment. And no prophet
has ever been accused of falsehood in what he tells or foretells (his nation)
from the hidden things.
________________________________________________
Explanatory Notes: All prophets got their Commission to prophethood by the divine
favour, a bestowing from the Lord. Good deeds and virtues can be accumulated but
not the office of prophethood. Allah’s prophets used to tell their nations certain hidden
things about the future. For example, Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬told
many things that were to happen in future such as victories of Rome and Persia, death
of his companion Abu Zar Ghaffari ‫ رحمةهللا علیه‬in a distant place in solitude etc. He also
told innumerable things about the paradise and its contents which will ultimately be
exposed at the culimination of the Day of Reckoning. All this information is from the
divine source and no prophet invents anything on his own or can be accused of
fabrication.

(86)
‫علَى أ َحد‬َ ‫یخفَى‬ْ ‫آیاتُهُ الغُرال‬
‫اس لَ ْم یقُ ِم‬
ِ ّ‫ِبدُونہاال َع ْد ُل َبینَ الن‬

‫اسکی روشن نشانیاں نہیں هیں کسی سے مخفی‬

‫جنکے بغیر انسانوں میں عدل نہ هو سکتا قائم‬

‫ بدون این نشانها درمیان بنی نوع انسان عدل و داد رسی‬،‫واضح نشانهائی او بر کسی مخفی نیستند‬
.‫قائم نمی شد‬

His bright and clear signs aren’t hidden to anyone

Sans these, justice couldn’t establish among men

Glossary:
1. Ghurr ‫ ُغ َر‬: bright, white
2. Lam Yaqum ‫ َلم ی ُقم‬: did not stay or maintain

Literal Translation: His clear signs are so evident, none can remain
unaware of these. Without these, justice would not have been possible
amongst the mankind.
‫به قد و چهره هر آن كس كه شاه خوبان شد‬
‫جهان بگیرد اگر دادگستری داند‬

One whose countenance and

stature turn him King of beauty
Can capture the world if
He manages justice deliver (HAFIZ SHIRAZI)

(87)
ُ‫لمس را َحتُه‬ ِ ّ‫كَم آبْرأت َو ِصبًا ِبال‬
‫َوا َ ْطلَقَت ِأربًا ِ ّمن ِ ّر ْبقَ ِةاللَّ َم ِم‬
 ‫ت مبارک هوگئی کامل شفا‬
ِ ‫جب ُچهوا دس‬
‫اور رها پائی جنوں سے اکثروں نے ازکرم‬

‫څو څو ځله د رسول پاک صلۍ هللا عليه وسلم الس مبارک چپولو نه مريضان شفاياب شوې دې او‬
‫څو څو ځله ليونيان د ليونتوب قيد نه خالص شوې دې او څو څو ځله ګمراهانو ته روغه الر خويد‬
‫شوې ده‬

‫ بسیار رها کرد گرفتار عاصی را از بند‬،‫بسیار نیکو و درست گردانید دردمند را بسودن کف دست او‬
.‫گناه‬

Many a time, his hand-touch healed a bedridden

Released hard-pressed ones from the grip of sin

Glossary:
1. Abra’at ‫ أ ْب َرات‬: healed, cured
2. Wasab ‫صب‬ َ ‫ َو‬: chronic illness, disease
3. Rahat ‫را َحت‬: palm of the hand
4. Atlaqat ‫أط َل َقت‬ْ : relieved, released
5. Arab ‫ ِأربًا‬: tight, hard pressed
6. Ribqa ‫ ِر ْب َقة‬: hold, grasp (of the rope)
7. Il’lamam ‫ اللمم‬: small sins (here means madness, mental delusions)

Literal Translation: His hand-palm’s mere touch healed many a chronic

patients. He even released many a people who were in the grip of insanity
and hallucination (of sins).
________________________________________________
Explanatory Notes: This verse is the ‘Verse of the Qaseedah’ as it brings the
essence of the Qaseedah for which it was composed by the poet who sought through
it a cure for his ailment. This verse lendshealing touch to the reader. Prophet ‫صلى هللا‬
‫’علیه و آله وسلّم‬s miracles of healing the diseased and sick ones are numerous. He fixed
the fallen hand of Muawwaz bin Ghufra in the battle of Badr, amputated by Abu Jahl,
he healed a crazy child by spreading his healing hand on his chest, a companion’s
eye dropped out in a battle and was fixed physically by him, Abu Bakr’s snake bite at
the cave of Thaur- his saliva application led to its healing. Likewise, in the battle of
Khyber, he treated the eye-sore of Hazrat Ali ‫ علیه السالم‬by applying his saliva. Of course,
all this power of healing was a grant from Allah. Allama Qusheri ‫‘ رحمةهللا علیه‬s son went
sick. He saw Prophet ‫ صلى هللا علیه و آله وسلّم‬in his dream and made a request for his
son’s recovery. Prophet ‫ صلى هللا علیه و آله وسلّم‬reminded him of ‘healing verses’ (Aayaat-
e-Shifaa) in the Holy Quran. Next morning, he searched and found six such verses;

: (Surah Taubah 9, Verse 14) ‫صدور قوم مؤمنین‬

ُ ‫یشف‬
ِ ‫(و‬i)
Translation: He will heal the breasts of folk who are believers;

‫( یا أیهاالناس قد جآءتكم موعظة من ربكم وشفآء ِلّما فى الصٌّدور‬ii)

(Surah Younus 10, Verse 57)
Translation: O mankind! There hath come unto you an exhortation from your Lord, a
balm for that which is in breasts, a guidance;

(Surah Al-Nahl 16, Verse 69) ‫(یخرج من بطونہا شراب ُمختلف ألوانہ فیه شفأء للناس‬iii)
Translation: There comes forth from their bellies a drink diverse of hues wherein is
healing for mankind;

(Surah Al-Isra 17, Verse 82) Translation: And ‫(و ننزل من القرآن ما هو شفآءورحمةاللمؤمنین‬iv)
We reveal of the Quran that which is a healing and a mercy for believers though it
increases the evil-doers in naught save ruin;

(Surah Al-Shu’araa 26, Verse 80) Translation: ‫( و اذا مرضت فهو یشفین‬v)
Translation: And when I sicken, then He health me;

(Surah Fussilat 41, Verse 44) ‫( قل هو للذین آمنو ه َدى وشفآء‬vi)

Translation: Say unto them (O Muhammad SAW)! For those who believe, it is a
guidance and a healing.

Allama Qusheri’s son recovered after drinking the written text of these Quranic verses.
Likewise, Abu Bakr bin Ali was imprisoned. He read ‘Trouble Prayer” (Du'aa-e-Kerb)
from traditions’ book Sahih Bukhari and was released from prison soon.

(88)
ُ‫سنَ ِة الشَّهبآ َء َدع َْوتُه‬
َّ ‫ت ال‬
ِ ‫َو أحْ ی‬
‫ص ِرالد ُه ِم‬ ُ ‫غ َّرةً فی األ ْع‬ ُ ‫َح ِت ّى َحكَت‬

‫خشکسالی کی سفیدی هوگئی کافور سب‬

‫ابر کرم‬
ِ ‫اک دعا نے آپ صلعم کی برسا دیا‬

‫د رسول پاک صلۍ هللا عليه وسلم دعا نه قحط وهلېو ته نوې ژوند مالؤه شوه تر دومره چۍ هغه کال‬
‫د سرسبزو موسمونه تندئ غوندې ثابته شوه‬

‫ تا‬،‫و زنده گردانید سال قحط و تنگی را_ که زمین درو از بی گیاهی سفید بود_ دعای آن حضرت‬
‫بغا یتی که آن سال سفید مشابهت پیدا کرد به سفیدی پیشانی اسب درمیان زمانهایی که با سبان سیاه‬
.‫ماننده بود‬

His prayers re-juvenated a non-rainy season

As white (prosperity) returns in dark season

Glossary:
1. Shahba ‫ شَهبآ َء‬: devoid of rain
2. Hakat ‫ َحكَت‬: resembled, equated, reckoned as
ُ : white spot on a dark-coloured horse’ forehead
3. Ghurra ً‫غ َّرة‬
4. A’asaru dduhum ‫ص ُرالد ُه ِم‬َ ‫ أع‬: darkest of times, black season of
draught
Literal Translation: Many a times he re-animated the years of draught
by his always-answered prayers. So much that those years became a
symbol of whiteness compared to the seasons of dryness and no-rain.
________________________________________________
Explanatory Notes: Once Prophet ‫ صلى هللا علیه و آله وس ّلم‬was delivering the Friday
sermon. It was a season of draught. A tribal man rose and lamented about the draught
and resultant death of animals, hunger and famine. Prophet ‫ صلى هللا علیه و آله وسلّم‬raised
his hands towards the sky.
‫ َللّ ُه َّم اَسقینَا‬،‫اَللّ ُه َّم اَسقینَا‬
At that moment, there was no sign of a cloud. Suddenly, the surroundings started
getting dark hue by appearance of unexpected clouds and while Prophet ‫صلى هللا علیه‬
‫ و آله وسلّم‬was still on the pulpit, a downpour burst open in full swing so much that his
blessed beard also got rain drops. Next week, another companion rose during the
sermon and said; “O Prophet ‫صلى هللا علیه و آله وسلّم‬, our houses are collapsing, our cattle
is drowning, please pray for us (so that the rain stops).” This time, his prayer sought
clouds not in Madinah but their re-orientation for adjoining villages and towns.
‫شجَر‬
َّ ‫ت ال‬ ِ ‫الجبا ِل َوال َّظ َرا‬
ِ َ‫ب َو َمناب‬ ِ ‫کام َو‬ ِ ‫ اَلل ُه َّم علی ا ِال‬،‫اَللّ ُه َّم حَوالَینا وال علینا‬
Thus, rain in Madinah stopped while its suburbs kept getting showers for a full month.
His gesture to the clouds was literally drifting clouds aside as if manually sending
these towards the peripheral townships. The rain that year, after so many years of
draught, was exceptional and a memorable one for many years to come.

(89)
‫ح بِ َها‬ َ ‫بِعَ ِارض َجا َد اَو ِخ ْلتَ البِ َطا‬
‫سیالً ِمنَ العَ ِر ِم‬ َ ‫امن الی ِ ّم ِأو‬
ِ ً ‫سیب‬
َ

‫هوگئی کثرت سے بارش ندیاں بهنے لگیں‬

‫ب ِع َرم‬
ِ ‫موج دریا کی نظر آتی تهی سیال‬

‫وريځو نه دومره په زور سره باران وشو و دومره ډير وشو چۍ داسی ښکاريدل چۍ واديانو نه‬
‫دريابونه جوړ شول و ايا د عرم وال سيالب دلته راغلې دې‬

‫دره های اطراف مدینه و مکّه‬

ّ ‫ پنداشتی‬،‫زنده گردانید دعای آن حضرت سال قحط را با بری که بارید‬
.‫ و یا سیل عرم است‬،‫و حوالی آنها را که جریانی است بزرگ از دریا‬

A large cloud did burst, you felt this pouring down

Like surge of oceans or Arim valley’s torrential rain

Glossary:
1. A’arid ‫ عارض‬: large cloud appearing on the horizon
2. Jaada ‫ َجا َد‬: (from ‫ )جود‬it displayed generosity, rained heavily
3. Khilta َ‫ ِخ ْلت‬: you thought or deemed
4. Bitaaha ‫ب ِ َطا َح‬: (plural of ‫ )أبطح‬a wide area, plain or valley
5. Seb ‫ سیب‬: leave, liberate, free, set out (water)
6. Yamm ‫ یم‬: sea
 7. Sail-ul-Arim ‫ سیل العَ ِرم‬: Arim vale’s water- a historic vale in Yemen
once struck by historic, torrential floods

Literal Translation: A large cloud burst asunder after his prayers which
you deemed as if (flood-gates of) sea-water had been opened all of a
sudden. The scene resembled to the historically known, famous Arim
valley’s torrential floods.
________________________________________________
Explanatory Notes: Arim is a vale in Yemen where a torrential flood had destroyed
towns. When Queen Saba became its ruler, she constructed a dam that saved the
area. The dame-construction also entailed great cultivation and greenery in the region
so much that a man with a basket on his head needed not to pluck the fruits from trees,
fruits were abundant to do the job (of falling themselves) in a few steps’’ walk. There
were no mosquitoes or other irritant bugs in the area. Once the nation defied God’s
Prophets, a blind mousse was imposed by Lord upon them. It holed the dam to the
extent that the gardens were swept away. Quran refers to the episode:
‫فأعرضو فأرسلنا علیهم سیل العرم و بدّلناهم بجنتیهم جنتین ذواتى اُكُل خمط‬
(Surah Saba 34, Verse 16) ‫و أثل وشىء من سدر قلیل‬
Translation: “But they were froward, so We sent on them the flood of 'Iram, and in
exchange for their two gardens gave them two gardens bearing bitter fruit, the
tamarisk and here and there a lote-tree”

Ma’arib Dam in Yemen founded by Luqman bin Amad and constructed by Queen
Saba was a giant barrier. Its length was 800 feet of which one-third on the western
side is still preserved while two-thirds went in the Arim floods. Its breadth was 150 feet
and the height stands between 13 to 19 feet.
 ّ ‫اَلفَصْل ال‬
‫سادِس فى شرف القرآن‬

Chapter Six
REARDING THE GLORIOUS QURAN

Introduction: This Chapter contains 17 stanzas. In this Chapter is

expressed the dignity and the greatness of Quran. Among the Prophet
‫’صلى هللا علیه و آله وسلّم‬s long list of miracles, the Glorious Quran leads all. He
challenged non-believers through Quran and the antagonists stood
helpless in bringing any rejoinder. Based on this greatness of Quran,
Imam Bouseri ‫ رحمةهللا علیه‬has allotted a full chapter to the Holiest of Allah’s
Scriptures. Quran is a sign of God, its words are new/recurring, but its
meaning is old. It is not specific to a particular epoch but it carries a
message for every epoch and nation and that too for all times. It is a
miracle that has surpassed other prophets’ miracles. Its verses are solid
and clear, containing no doubt. The enemies of Islam too were left dumb
before the eloquence of Quran. Its wonders and virtues are innumerable.
Its recitation brings peace of mind and heart and it is our belief that its
recitation and acting upon its message will prevent its
reciters/implementors from hell-fire on the doomsday. It is like a pool
which washes away sins. If someone denies the merits and virtues of
Quran, he is like the one who has been born with an eye-sore and who
refutes a shining sun in a broad daylight.

(90)
ْ‫ص ِفى آیات لَهُ َظ َه َرت‬ ْ ‫َد ْع ِنى َو َو‬
‫علَ ِم‬
َ ‫علَى‬ َ ً‫ور نَ ِارال ِق َراى لَیال‬
َ ‫ظ ُه‬ُ

‫چهوڑ دے مجهکو بیان کرنے نبی صلعم کے معجزات‬

‫علَم‬
َ ‫جو هے شب میں مث ِل مهمانی کی آگ اوپر‬

‫ هغه معجزات چۍ‬.‫اي ملګريه ما په رسول پاک صلۍ هللا عليه وسلم د معجزاتو کښۍ مشغول پريږده‬
‫کوم د رڼا نه ډک دۍ او چۍ کوم رڼا دا مثل دې چۍ په تورو شپو کښۍ اچت کوه روشن کوې‬

‫ همچون ظاهر شدن‬،‫دست بدار و بگذار مرا تا وصف نمایم آیاتی را که برای او بظهور رسیده است‬
.‫آتش مهمانی در شب بر سر کوه‬

His miracles so manifest if ye let me explain

Like famous bonfire-hospitality in mountain

Glossary:
1. D’ani ‫ َد ْعنِى‬: leave me
2. Vasfee ‫ َوص ِفى‬: to define, to explain, to elaborate
 3. A’ayaatin ‫ آیات‬: miracles, signs
4. Zuhoor ‫ ُظ ُهو َر‬: that appeared
ِ ‫ َن‬: Hospitality fire. Arabs had a custom to light fire
5. Naril Qira ‫ارال ِقراى‬
at a high place in the night, indicating the wayfarers and others to
avail of ‘open house’ invitation for sharing meals. This was a sign of
magnanimity as well as a sort of show off.
6. Alam ‫ع َلم‬َ : mountain

Literal Translation: Now let me explain the miracles of Prophet ‫صلى هللا‬
‫ علیه و آله وسلّم‬that were exposed. They were so clear as can be the night-
fire evident from atop mountains that (Arabs used to) ignite- a sign to
welcome the distant travellers and wayfarers to be their guests for a meal.

(91)
‫سنًا َو ُه َو ُم ْنت َ ِظم‬ْ ‫فَالدّر یزدا ُد ُح‬
‫یر ُم ْنت َ ِظ ِم‬َ ‫غ‬ َ ‫ص قَد ًْرا‬ُ ُ‫یس ی ْنق‬
َ َ‫َول‬

‫حسن هوتا هےدوباال موتیوں کا هار میں‬

‫یا لڑی سے بهی جدا کردو نہ هوگی قدر کم‬

‫ چۍ کله هغه په هار کښۍ واچول شۍ نو دوئ زيبائش او قيمت نور‬.‫موتيانو قيمت کله هم نه کميږۍ‬
‫هم زيات شۍ‬

‫ و از ارزش آن کاسته‬.‫شده میشود‬

ِ ‫ آنگاه که بنظم ک‬،‫در و مروارید زیاده میشود حسن و حال آن‬
ّ ‫پس‬
.‫نمیگردد آنگاه که نامنظم شد‬

In a string, a pearl adds into its beautification

Sans string too it retains worth; no reduction

Glossary:
1. Durr ‫ د ّر‬: a pearl
2. Muntazim ‫ منتظم‬: organized, sequenced in a string (with other
pearls)
3. Yanqus ‫ ینقص‬: diminishes, depreciates, devalues
(See contrast between ‫ ینقص‬- diminish and ‫ – یزدا ُد‬increase. There is
ُ ُ‫ی ْنق‬- decrease)
contrast between ‫ – یزدا ُد‬increase and ‫ص‬
Literal Translation: (Referring to miracles of the Prophet ‫صلى هللا علیه و آله‬
‫ )وسلّم‬If a pearl is stringed in a chord, this formation increases its look and
beauty. However, (a pearl has the distinction that) even if it is not put
together in a string, it retains its unique value, without any decrease in its
worth or appreciation.
 ‫)‪(92‬‬
‫او َل آ َما ُل ال َمدِیحِ إلَى‬‫فَما ت َ َط َ‬
‫یم‬
‫ش ِ‬‫األخالق َوال ِ ّ‬
‫ِ‬ ‫َما فِی ِه ِم ْن ك ََر ِم‬

‫اس لیے مدّاح هیں توصیف میں عاجز تمام‬

‫شیم‬
‫فهم انسان سے هیں باال انکے اخالق و ِ‬

‫د رسول پاک صلۍ هللا عليه وسلم زات دومره اچت زات دې چۍ هغه اخالق و شمائلو خوبيانو ته مدح‬
‫سرائ اميدونه هم نه شۍ رسيدلۍ‬

‫مدّاح حضرت نبوی هر چند آرزو کند که آنچه در اوست از بزرگی اخالق و اوصاف‪ ،‬توصیف نماید و‬
‫بشمارش آرد‪ ،‬بر آن قادر نخواهد بود‪.‬‬

‫‪Words of high praise can’t do full justification‬‬

‫‪To his graceful manners and noble disposition‬‬

‫‪Glossary:‬‬
‫او َل( ‪ : reach, attain, access to‬تَ َط َ‬
‫او َل ‪1. Tataawal‬‬ ‫‪ does not exceed‬ما ت َ َط َ‬
‫‪ : hopes, desires, courage‬آمال ‪2. Aamaal‬‬
‫‪ : Manners that man acquires‬اخالق ‪3. Akhlaq‬‬
‫‪) habits congenitally bestowed‬شیمه ‪ : (plural of‬شیم ‪4. Shiyam‬‬

‫‪Literal Translation: Any and all parameters of praise can never reach (or‬‬
‫‪encompass to the full extent) the height of his graceful manners and‬‬
‫‪virtues that he has attained or has been bestowed with.‬‬
‫گویم هزار بار‪ ،‬ز صد یک نگفته ام‬ ‫در وصف آن حیب اگر من قصیده ها‬

‫‪Imam Bouseri R.A. says in one of his Qaseedahs:‬‬

‫الر ُج ُل االَ ُ‬
‫دیب‬ ‫فکیف ینالها َّ‬
‫َ‬ ‫آداب النبُ ّوةَ معجزاتُ‬
‫ُ‬ ‫َو‬
‫‪His manners (Sunnah) in Prophethood are all miracles; how can a well-mannered‬‬
‫‪(Adeeb) reach or attain the true comprehension of his manners.‬‬

‫)‪(93‬‬
‫حمان ُمحْ َدثَة‬
‫ِ‬ ‫ق ِمنَ َّ‬
‫الر‬ ‫آیاتُ َح ّ‬
‫وف بِال ِقد َِم‬‫ص ِ‬ ‫ُ‬
‫قَدِی َمة ِصفةالمو ُ‬
‫َ‬

‫ف رحمان کی سب آیتیں هیں الجواب‬

‫صح ِ‬
‫ُم ِ‬
‫موصوف قِدَم‬
‫ِ‬ ‫هے صفت اسکی قدیم اور هے وه‬

‫د قران پاک ايات چۍ کوم خدائ پاک نازل کړې دې په حق کښۍ بالحاظ‪ ،‬او په تلفظ و په نزول کښۍ‬
‫حادث دۍ او په خدائ پاک صفت په شان قديم دې‬

‫قرآن آیات حقی است از پروردگار بخشاینده‪ ،‬و محدث است قرائت آن‪ ،‬و قدیم است وجود آن‪ ،‬زیرا‬
‫که صفت آن کس است که موصوف است بقدم‪.‬‬
True verses of Lord, current in expression
Yet old; with antiquity these bear a relation

Glossary:
1. Muhdasa ‫ ُمح َد َثة‬: new (Quranic verses- new in terms of their
descent on the last of Prophets)
2. Mosoof Bil Qidam ‫وف بِال ِق َد ِم‬
ُ ‫ص‬ُ ‫ مو‬: well-defined, being old and from
antiquity.This refers to the Almighty Allah

Literal Translation: Allah’s true verses are relatively new in terms of their
descent upon His chosen Prophet ‫ صلى هللا علیه و آله وسلّم‬or in their word-
meanings. But they are as old as is the Existence of Him Who has a link
with the person of Prophet ‫ صلى هللا علیه و آله وسلّم‬since eternity and antiquity.
According to Scholars, Quran itself is an uncreated word ‫ قدیم غیر مخلوق‬,
since antiquity. However, its descent on Prophet Muhammad ‫صلى هللا علیه‬
‫و آله وسلّم‬-, recital or writing, these acts are new or ‫حادث‬
Explanatory Notes: While Sunnis believe in Quran being Qadeem i.e. eternal,
beginningless and un-created, Shias as well as Mu’tazilites and Karamatians believe
it to be Haadith (created).They derive their commentary from Quranic Verse ‫یهم ِ ّمن‬ ِ ِ‫َما یأْت‬
ْ
َ‫ست َ َمعُوهُ َو ُه ْم یلعَبُون‬ َّ
ْ ‫ ِذكْر ِ ّمن َّربِّ ِهم محْ دَث إِال ا‬Never cometh there unto them a new reminder
from their Lord but they listen to it while they play (Surah Anbia-21, Verse 2). It
is a big debate which sprung during Abbasis Caliphate in Baghdad (Haroon al-Rashid
and Mamoon’s times) and ended in Mutawakkil’s period. This ‘probing’ is called ‫محنہ‬. ِ
Imam Ahmad bin Hanbal who was a believer in QIDAM was tortured by Mutazilites in
Mamoomn’s reign and was given lashes in Mutawakkil’s period.Tabari in his Taareekh
gives details of this issue for events of the year 218 of Hejra. While Mutazilites quote
above-referred verse in support of their argument. They say that following Quranic
verses mention ‫ ذکر‬which invariably refers to Quran
‫ إِ ْن ه َُو إِ َّال ِذكْر َوقُ ْرآن مبِین‬This is but an admonition and a Recital luminous (Surah
Yaseen, verse 69), Translation by Darya Abadi)

َ َ‫ارك أ‬
‫نز ْلنَا ُه‬ َ َ‫ َو َه ٰـذَا ِذكْر مب‬And this is an admonition blest, which We have sent down
(Anbiaa-21, Verse 50)
However, there are strong Sunni arguments including by Fakhr Razi- an As’ari scholar
who say that Verse 2 of Surah Anbiaa quoted above does not hold valid for every ‫ذکر‬
as being MUHDITH‫ محدث‬.

(94)
‫لَم ت َ ْقت َ ِرن بِ ِزمان َو ِه َى ت ُ ْخبِ ُرنَا‬
‫ع َِن ال َمعا ِد َوع َْن عَاد َوعَن إِ َر ِم‬

‫هر زمانے سے بری هیں اور سناتی هیں همیں‬

‫صه عاد و ا َِرم‬
ّ ‫عاقبت کا حال بهی اور ق‬
 ‫ او ارم قبيله‬،‫ او د قوم عاد‬،‫د قران هغه اياتونه د يوه زمانه سره مقيد نه دۍ بلکه مونږه ته د اخرت‬
‫خبر مونږ ته را رسوې‬

‫مقترن نیست آیات قرآنی بزمانی و حال آنکه خبر میدهد ما را از آخرت و از قوم هود پیغمبر واز‬
.‫بهشت شدّاد‬

Verses that are not time-bound, give us information

About the Last Day, A’ad’s nation, of Arim’s Garden

Glossary:
1. Lam Taqtarin ‫ َلم تَقتَ ِرن‬: they attach not, (not time-specific)
2. Ma’aad ‫ َمعَا ِد‬: from ‫ عود‬return, Day of Reckoning, rendez-vous
3. A’ad and Iram ‫ عاد و إرم‬: A’ad- a nation which ruled in areas
adjoining the Arabian peninsula, Egypt, Babylon and Syria. Iram
was their habitat, full of gardens.

Literal Translation: The Quranic verses are not time-specific or

applicable for a certain period only. They are old and give us knowledge
about the Day of Judgment, about earlier powerful nations that ruled on
the earth namely; A’ad, their lofty and highly fortified dwelling places
including Iram gardens.
________________________________________________
Explanatory Notes: The Quranic verses are not time-barred or time-bound. They
inform about this world and the hereafter, they tell us narrations starting from Prophet
Adam ‫ علیه السالم‬to the last in the Prophets’ series Muhammad ‫صلى هللا علیه و آله وسلّم‬, and
they contain invaluable information on anything under the sun. Recent scientific
discoveries about human creation from a clot-cell (embryological studies of three
layers in baby creation namely; ectoderm, mesoderm and endoderm- Quran also tells
of three layers during foetal growth in mother’s womb), speed of light, round shape of
earth or planets etc all bear testimony to Quranic verses being true, current and
holding good for eternity. Quranic verse about the drowning of Egyptian King Pharaoh
that ‘This day shall We save thee in the body, that thou mayest be a sign to those
who come after thee! (Surah Yunus 10, Verse 92), discovery of that body in 19th
century and its display in a museum is another vivid example. With the passage of
time, astonishing revelations are coming to the fore confirming what Allah revealed to
His last Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬fourteen hundred years ago.

As regards the nation of A’ad, these people used to live between Yemen and
Hadarmaut. Quran says;
‫یخ َلقْ ِمثْلُهَا ِفی ا ْل ِب َال ِد‬ َ ‫أَلَ ْم ت َ َر ك‬
ِ ‫﴾ ِإ َر َم ذَا‬٦﴿ ‫َیف فَ َع َل َربكَ ِب َعاد‬
ْ ‫﴾ الَّ ِتی لَ ْم‬٧﴿ ‫ت ا ْل ِع َما ِد‬
Bethinkest thou not in what wise thy Lord did with the 'A'ad: The people of
many-columned lram. The like of which was not built in the cities (Surah- Al-
Fajr-89, Verses 6-8)

To A’ad nation was sent Hud- their brother. Hud belonged to their noble family and
asked them to stop worshipping idols. For three years, no rain poured, resulting in
severe draught and famine. As was customary in those days, they sent a delegation
of 70 pious men who visited Makkah Sanctuary and prayed for rain. Allah sent three
clouds; red, black and white. They chose the black ones as these would bring forth
maximum water. The clouds traveled along and reached their territory where a sudden
dark smoke came out, killing all idol-worshippers, leaving behind only those who
believed in one God.

A’ad son of Arim had two sons, Shaddad and Shadid. After Shadid’s death came to
power his brother Shaddad. He had a long span, living upto 900 years. He was fond
of reading. Once he read a book about heavenly paradise So he applied all his
manpower, gold, silver and precious stones and ordered the construction of a grand
palace, with all its heavenly paraphernalia such as streams of milk flowing beneath it.
He also ordered raising of around one thousand adjoining palaces for the retinue near
his own grand palace. All this was located somewhere near modern day Yemenite
town of Aden. Once all the preparations were completed after a labour of 300 years,
he set out alongwith his courtiers towards Aden. Just at the distance of one night and
day from Aden, Allah sent a horrible shriek upon him and his accompanying entourage
which caused instant death of the entire party. Thus, he could never have the chance
to see his dream paradise, built at his orders in this world.

‫نقص ایشان بین و جهل او که با چندین عیوب‬

‫الف انبازی زند در ملک عالّم الغیوب‬
About the first line of this verse of Qaseedah, Hazrat Ali A.S. is quoted as follows:
‫ َو دَوآ َء دَائِکُم َو نَ َظ َم ما بینَکُم‬،‫َدیث ع َِن الماضی‬
َ ‫اَال اِنّ فی ِه عل َم ما یاتِی َوالح‬
Know that in Quran is the knowledge about what is to come and the matters of the
past; it has cure for your ills and to manage smoothly your affairs.

(95)
‫دَا َمتْ لَدَینَا فَ َفاقَتْ كُل ُم ْع ِج َزة‬
‫ِمنَ النَبِیینَ إِ ْذ َجآ َءتْ َولَ ْم تَد ُِم‬

‫معجزه قرآن کا برتر رهے گا تا ابد‬

‫ت انبیاء هیں کالعدم‬
ِ ‫اسکے آگے معجزا‬

‫ نو دغه ايات په هغه ټولو معجزاتو باندې فوقيت‬.‫دغه اياتونه به واړ عمرۍ مونږ سره موجود وۍ‬
‫ ځکه چۍ دوئ معجزۍ چۍ کله‬،‫لرې چۍ کوم په وړاندې پيغمبرانو او نبيانو باندې ظاهر شوې ول‬
‫ د دوئ زمانو نه پس هغه هم پاتۍ نه شول‬،‫ظاهر شول‬

‫ چون آمد آن حضرت‬،‫دایم ماند پیش ما پس فایق گشت بر همه معجزه ای از معجزات پیغمبران دیگر‬
.‫و دایم نماند‬

Verses lasting, surpass all miracles’ phenomenon

Other prophets’ miracles couldn’t for long sustain
Glossary:
1. Daamat ‫ دا َمت‬: (from ‫ )دوام‬lasted, continued
2. Faaqat ‫ فا َقت‬: surpassed, , superceded, got credence over
 3. Lam Tadum ‫ َلم تَدُم‬: did not last long

Literal Translation: These (Quranic verses) stayed with us as a lasting

miracle, leaving behind all other miracles which were brought/displayed
by other prophets and which retained no permanence (like the one Quran
attained).

Explanatory Notes: While all other divine Scriptures such the Old Testament, the
Bible etc have been distorted by the followers of these faiths from time to time, the
Holy Quran has the unique distinction of having been preserved in its exact content
as it was revealed to the Seal of the Prophets Muhammad ‫ صلى هللا علیه و آله وسلّم‬fourteen
hundred years ago. Allah declared in Quran about his most sacred Book; ُ‫إ ِۚنّا نَحْ ن‬
ُ ِ‫ نَ َّزلنَاالذَك َْر َو إِنّا لَهُ لَحَا ف‬. A Hadith Qudsi says; the importance of Quran on all other books
َ‫ظون‬
is like the sublimeness of Allah vis-à-vis His bondsmen. Quranic verses have been
referred to as a miracle. A miracle is some sign or act which happens beyond normal
physical parameters. Its performance is bestowed by Allah upon His prophets at a
time when disbelievers are adamant in their demands to see something supra-natural
to appear as a proof before embracing a prophet’s Call. A miracle is an act which is
not challengeable by the adversaries. Such supra-natural things are of eight types and
they are exposed at the hands of a believer, not performable by a disbeliever. They
are:

i) Signs that appear before the birth or declaration of Prophethood, usually

heralding such auspicious arrival (called ‫;)إِرهات‬
ii) Signs appearing after the birth or Commissioning of Prophethood (called
‫;)معجزات‬
iii) Such signs shown at the hands of a pious man or Allah’s ‫ ولی‬are called
‫; كرامات‬
iv) A rightly guided man ‫ صالح‬if he does similar things, they are called ‫; معونت‬
v) If some evil-doer ‫ فاسق‬does these things, they are called ‫; إستدراج‬
vi) If shown by training or on a teaching pattern, they are called magic or ‫سحر‬
vii) If occurring without training or teaching method, they are called trial or ‫إبتال‬
Such acts were committed by Pharaoh ‫ فرعون‬or will be committed, as is
foretold, by Dajjal ‫; دجال‬
viii) If appearing contrary to wishes or desired objectives are called ‫إهانت‬For
example, false claimant of prophethood Musailimah Kazzaab prayed for the
recovery of a sick-eyed man, that man’s second eye too became sick
instantly.

(96)
ُ ‫ُمحْ َك َمات فَ َما ی ْب َقینَ ِم ْن‬
‫ش َبه‬
‫شقَاق َوال ی ْب ِغینَ ِمن َحك َِم‬ ِ ‫ِلذِی‬

‫هیں وه مستحکم مخالف کو نہیں اس میں جگه‬

‫شک وشبه کی اس لیے هیں وه بجائے خود حکم‬
 ‫دغه ايات محکم دۍ او په دوئ کښۍ بل فريق ته شک کولو ضرورت نه پاتۍ کيږۍ او نه خو دغه‬
‫ايات کريمه د بل چا حکمونو ته محتاج دۍ‬

،‫ پس باقی نمی گذارند شبهه و خالفی مر خداوند شقاق و اشکال را‬،‫و استوار گردانیده شده اند آیات‬
.‫و نمی جویند حکمی دیگر‬

Solid, immutable, leaving no grain of suspicion

For any opponent; nor depend on an arbitration

Glossary:
1. Muhkamaat ‫ ُمحْ َك َمات‬: unalterable, carrying sanctity/power of verdict
2. Ma Yabqain َ‫ ما یبقین‬: leave not, hold not
3. Zee Shiqaqin ‫ش َقاق‬ ِ ‫ ذِی‬: one who is adverse, opponent
4. La Yabgheen َ‫ ال یب ِغین‬: do not require or solicit
(Between َ‫ ی ْبقَین‬and َ‫ ی ْب ِغین‬is Jins Muharraf)

Literal Translation: These (Quranic verses) are firm, leaving no doubt

whatsoever about their truthful spirit for anyone who intends to contradict
these. Nor these verses require any judge or arbitrator who can
authenticate them. They are self-evidently true and unchangeable.
________________________________________________
Explanatory Notes: Quranic verses are free of mutation or amendments. They
contain a final and conclusive stand on every issue and are doubtless. Quran is never
dependent on any additional legislative source, other rules and parameters are
derived from the Quran, it being the ultimate source. Quranic verses are of two
categories: as mentioned in Quran:
‫ب َوأ ُ َخ ُر ُمتَشَابِهَات‬
ِ ‫ ِمنہ آیات محْ َك َمات هُنَّ أُم ا ْل ِكتَا‬wherein are clear revelations - they are the
substance of the Book - and others (which are) allegorical (Aal Imran-2, Verse
7)

A commentator said that ‫ ُّمحْ َك َمات‬are categorical (basic and substantive) whereas
‫ ُمتَشَا ِبهَات‬are those verses which because of their complex content or inaccessibility
about their true extent such as knowledge of unseen, revelation، Day of Judment,
attributes of God etc; their complete ccomprehension is not manifest and can be
understood further based on the knowledge from ‫ ُّمحْ َك َمات‬or from the sayings of the
Prophet SAW. Since majority of the Quranic verses are ‫ ُّمحْ َك َمات‬thus, in general they
are remembered as ‫ ُّمحْ َك َمات‬Quran itself says:
‫ب ِمن شَیء‬ ِ ‫ َّما فَ َّر ْط َنا ِفی ا ْل ِكتَا‬We have neglected nothing in the Book (of Our decrees) Al-
An’aam-6, Verse 38)

ْ ‫اب تِبْیانًا ِ ّل ُك ِ ّل شَیء َو ُهدًى َو َرحْ َمةً َوبُش َْر ٰى ِل ْل ُم‬

َ‫س ِل ِمین‬ َ َ ‫ع َلیكَ ا ْل ِكت‬
َ ‫ َو َن َّز ْل َنا‬And We reveal the Scripture unto
thee as an exposition of all things, and a guidance and a mercy and good tidings
for those who have surrendered (to Allah) Al-Nahl-16, Verse 89.

(97)
 ‫وربَتْ قَط إال َّ عَا َد ِم ْن َح َرب‬
ِ ‫َما ُح‬
َ‫سل ِم‬
َّ ‫ى ال‬ ْ
َ ‫أعدَى األعَادِى˜ إلی َها ُمل ِق‬

‫جو لڑا قرآن سے آخر وه عاجز آگیا‬

‫سر تسلیم خم‬
ِ ‫کردیا دشمن نے بهی اپنا‬

‫ هغه په خپله باندې ماتې اومنله‬،‫د دوئ اياتو مقابه چۍ چا کول غوښته‬

‫ مگر که باز گشت از معارضه دشمن ترین دشمنان بسوی او‬،‫محاربه کرده نشد آیات قرآن هرگز‬
.‫درحالتی که اندازنده بود سالح فصاحت را‬

Whoever argued, finally gave up his contention

Worst enemies had to surrender in submission

Glossary:
1. Houribat ‫حوربَت‬ ِ : confronted, contended against
2. Aad ‫عَا َد‬:returned, went back
3. A’adal A’aadi ‫أعدَاألعَادِى‬: bitterest enemy( ‫أعادى‬is plural of ‫أعدآء‬
which itself is a plural of enemy hence a ‫جمع الجمع‬
4. Mulqee ‫ ُمل ِقى‬: from ‫ إلقاء‬meaning to throw ( ‫ ملقى السلم‬means obedient
and submissive)

Literal Translation: Any one who ever attempted to confront these

verses invariably had to lay down arms. Even the worst enemy and bitter
jealousy-harbouring opponent turned to these verses in submission,
admitting ultimate truth therein.
________________________________________________
Explanatory Notes: Ibne Muqanna, a best orator of his times tried to bring his own
best verses in response to the Scripture sent upon Prophet Muhammad ‫صلى هللا علیه‬
‫ و آله وسلّم‬but when he heard the Quranic verse; َ‫س َماء أَ ْق ِل ِعی َوغِیض‬ َ ‫اءك َویا‬ ِ ‫ض ا ْبلَ ِعی َم‬ ُ ‫َوقِی َل یا أ َ ْر‬
َ‫علَى ا ْل ُجودِی َوقِی َل بُ ْعداً ِلّ ْلقَ ْو ِم ال َّظا ِل ِمین‬ َ ْ‫ست َ َوت‬ ْ ‫( ا ْل َماء َوقُ ِضی األ َ ْم ُر َوا‬Surah Hud 11, Verse 44)
Translation: Then the word went forth: "O earth! swallow up thy water, and O
sky! Withhold (thy rain)!" and the water abated, and the matter was ended. The
Ark rested on Mount Judi, and the word went forth: "Away with those who do
wrong!" He repented. Likewise, Walid bin Mugherah, another highly regarded orator
and composer came to the Prophet with similar intention. When he heard the Verse;
َ‫ظ ُك ْم لَ َعلَّ ُك ْم تَذَك َُّرون‬
ُ ‫ان َوإِیتَاء ذِی ا ْلقُ ْربَى َوینہى ع َِن ا ْل َفحْ شَاء َوا ْل ُمنك َِر َوا ْلبَ ْغی ی ِع‬ِ ‫س‬ ِ ‫ّللا یأ ْ ُم ُر بِا ْلعَ ْد ِل َو‬
َ ْ‫اإلح‬ َ ّ َّ‫( إِن‬surah
Nahl 16, Verse 90) Translation: Allah commands justice, the doing of good, and
liberality to kith and kin, and He forbids all shameful deeds, and injustice and
rebellion: He instructs you, that ye may receive admonition.

Walid asked for its repetition. Upon hearing again, he went back, saying “it (Quran)
has its own specific sweetness and freshness. Its apparent fruit and intrinsic effect is
pleasant. It is not a human word.” Yahya bin Hakeem had attempted to do something
vis-à-vis Surah Ikhlas but was so overwhelmed by the beauty and comprehensiveness
of this small Surah that he gave up his futile thought.
Quran throws a challenge ‫ت َ َح ّدِی‬:
َ‫ُون اللَّـ ِه ِإن كُنت ُ ْم صَا ِدقِین‬ ُ ‫ورة ِ ّمن ِ ّمثْ ِل ِه َوا ْدعُوا‬
ِ ‫ش َهدَا َءكُم ِ ّمن د‬ َ ‫س‬ُ ‫ع ْب ِدنَا َفأْت ُوا ِب‬ َ ‫َو ِإن كُنت ُ ْم فِی َریب ِّم َّما نَ َّز ْلنَا‬
َ ‫علَ ٰى‬
And if ye are in doubt concerning that which We reveal unto Our slave
(Muhammad), then produce a surah of the like thereof, and call your witness
beside Allah if ye are truthful (Surah Baqarah-2, Verse 23)

Yes, some idiots tried to produce ‘counter-content’. For example, the false claimant of
prophethood Musailmah Kazzaab brought out as follows:
‫یر‬
ُ ‫ص‬ِ َ‫ط ِوی ُل َو ذَیلُهُ ق‬
َ ُ‫ ُخرطو ُمه‬،‫ک َماال ِفیل‬
َ ‫ َوما اَدرا‬،‫ َما ال ِفیل‬،‫اَلفیل‬
Elephant, what is an elephant, and do you know what is an elephant, its trunk is long
and its tail is short

Other names who attempted such silly, non-sensical stuff are Ibne Mukaffa’a, Ibne
Rawandi, and Abul Ulaa Mu’arri. These composers attempted some verses or odes
and badly failed. The truth is that when a great Arab poet saw rthe Quranic Surah Al-
Kauthar hanging on the Ka’bah wall, he was so impressed by it that he could not hep
uttering ‫( َما هاذا کالم البشر‬This can never be a text possible from human speech).
The Surah is as follows:
َ َ‫﴾ ف‬١﴿ ‫إِنَّا أ َ ْع َطینَاكَ ا ْلك َْوثَ َر‬
٣﴿ ‫﴾ إِنَّ شَانِئَكَ ه َُو ْاأل َ ْبت َ ُر‬٢﴿ ‫ص ِّل ِل َربِّكَ َوا ْنح َْر‬
Lo! We have given thee Abundance; So pray unto thy Lord, and sacrifice; Lo! it
is thy insulter (and not thou) who is without posterity (Al-Kauthar-108, Verses
1-3)

Quran is very categorical in ‘challenging’ to assert its supremacy, unparalleled and

immatchable content and its divine source. It says:
‫یرا‬ ُ ‫آن َال یأْت ُونَ بِ ِمثْ ِل ِه َولَ ْو كَانَ بَ ْع‬
ً ‫ض ُه ْم ِلبَ ْعض َظ ِه‬ ِ ‫علَ ٰى أَن یأْت ُوا بِ ِمثْ ِل َه ٰـذَا ا ْلقُ ْر‬
َ ‫نس َوا ْل ِجن‬ ِ َ‫قُل لَّئِ ِن اجْ ت َ َمع‬
ِْ ‫ت‬
ُ ‫اإل‬
Say: Verily, though mankind and the jinn should assemble to produce the like
of this Qur'an, they could not produce the like thereof though they were helpers
one of another (Al-Isra’a-17 ,Verse 88).

‘Challenge’ can be of different sorts. For example: Challenge in oration (‫)بالغت‬, ii)
Challenge in disclosing the knowledge of unseen ‫ ;اخبار غیبی‬iii) unity of content and
seamless flow of all verses without any contradiction or incoherence among verses.

(98)
‫غتُها دَعوای ُمعَ ِار ِض َها‬ َ ‫َردّت بَال‬
ِ َ‫َردَّالغ‬
‫یوریدَال َجانِى ع َِن ال َح َر ِم‬

‫اس نے سب اپنی بالغت سے کیا دعوو کو ختم‬

‫جیسے هوں محفوظ غیرتمند کے اه ِل حرم‬

‫د دې اياتو بالغت او زؤرتيا له وجه مخالفينو دعوې داسې مټاوې شوې لکه چۍ يو غيرت مند کس‬
‫يو بد کردار کس خپل کور نه لرې ساتې‬

‫ همچون باز گردانیدن مرد غیور دست خیانت کننده از اهل‬،‫رد کرد بالغت قرآن دعوی معارض او را‬
.‫و عیال خود را‬
Their eloquence countered opponents’ litigation
As house owner expels a thief from his mansion

Glossary:
1. Dawaa ‫ دَعواى‬: claim, action, litigation, contention
2. Mu’aariduha ‫ض َها‬ ِ ‫ ُمعَ ِار‬:its opponents, adversaries
َ
3. Ghayoor ‫ غیور‬: a man of honour, zealous in guarding religious
beliefs or family honour
4. Jaani ‫ َجانِى‬: evil-doer, wrong-doer, culprit
5. Haram ‫ َح َرم‬: house, precincts of one’s dwelling quarters

Literal Translation: The eloquence of Quranic verses has negated all the
claims that opponents of Quran have so far made. This is like a man of
honour and dignity who arduously expels a thief or an evil-doer from his
house.
________________________________________________
Explanatory Notes: It is in this context that Quran itself says; ‫نس َوا ْل ِجن‬ ُ ‫اإل‬
ِ ‫ت‬ِ َ‫قُل لَّئِ ِن اجْ ت َ َمع‬
‫یرا‬ ْ
ُ ‫آن الَ یأت ُونَ ِب ِمثْ ِل ِه َولَ ْو كَانَ بَ ْع‬
ً ‫ض ُه ْم ِلبَ ْعض َظ ِه‬ ْ
ِ ‫علَى أَن یأت ُواْ ِب ِمثْ ِل َهـذَا ا ْلقُ ْر‬
َ (Surah ISRA 17, Verse 88)
Translation: “Say: "If the whole of mankind and Jinns were to gather together to
produce the like of this Qur’an, they could not produce the like thereof, even if they
backed up each other with help and support.

(99)
‫لَ َها َم َعان َك َموجِ البَحْ ِر فِى َمدَد‬
‫یم‬ ْ ‫َوفَوقَ َجو َه ِر ِه فِی ال ُح‬
ِ ‫س ِن ِوال ِق‬

‫هے معانی آیتوں کے مثل دریا موجزن‬

‫حسن قِیم‬
ِ ‫گوهر دریا سے بهتر ان کا هے‬
ِ

‫د قران پاک کښۍ ايات ډيرې معنې لرې او دوئ مثل داسې دې لکه چی د بحر لهرونه يو بل ته امداد‬
‫ او دغه ايات په مطلب باندې هغه بحر کښۍ موتيانو نه هم ور تير دې‬.‫ورکوې‬
‫ و باالی جوهر دریا ست در حسن و نیکویی‬،‫معنی هایی مر آیات راست همچون موج دریا در بسیاری‬
.‫و قیمت‬

Their interpretations are vast like waves of ocean

In their beauty and value, they surpass gemstone

Glossary:
1. Madadin ‫ َمدَد‬: expansion, vastness
2. Jawhar ‫ َجو َهر‬: gem stone, pearl
3. Qiyam ‫ قِی ِم‬: value, appreciation, worth

Literal Translation: These (Quranic verses) have so many varied and

pertinent meanings and interpretations that these can be compared to
multiple waves (forming on the surface waters) of an ocean. And yet, they
are on much higher plane in their beauty than the worth of aquamarines
and other precious stones and pearls.
________________________________________________
Explanatory Notes: Quran says; ‫ّللا‬ ِ َّ ‫ص ِ ّدعًا ِ ّم ْن َخشْی ِة‬ ِ ‫ع َلى َج َبل َّل َرأَیتَهُ َخا‬
َ َ ‫ش ًعا مت‬ َ َ ‫لَ ْو أ‬
َ َ‫نز ْلنَا َه َذا ا ْلقُ ْرآن‬
(Surah Hashr 59, Verse 21) Translation: Had We sent down this Qur’an on a
mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear
of Allah. Almighty enfolded this fact of the power of Quran in the shape of words or
letters so that a human heart and tongue could bear the awe and strength of the Holy
Quran.

(100)
‫ع َجائِبُ َها‬
َ ‫صى‬ َ ْ‫فَ َما تُعَ ّد َوالتُح‬
َّ ‫علَى اإلكث َ ِاربِال‬
‫س ِأم‬ َ ‫سا ُم‬َ ُ ‫َوال ت‬

‫جو عجائب ان میں پوشیده هیں ان کا کیا شمار‬

‫خواه کثرت سے پڑهو هوگا نہ اس کا شوق کم‬

‫ او د قران پاک اياتو ډير تالوت کولو‬.‫ځکه چۍ د دې قران پاک اياتو عجائبات د ګڼ شمير نه وتلې دې‬
‫باوجود يو کس طبيعت ترې نه تنګيږې نه‬

‫ و بسیار خواندن آن مالل و خستگی نمی‬،‫پس شمرده نیشود و ضبط کرده نمیشود عجایب آیات قرآن‬
.‫آرد‬

One can’t measure their wonders or estimation

None gets bored in doing their prolific recitation

Glossary:
1. Tuhsa ‫صى‬ َ ْ‫ ُۚ تح‬: comprehend, assess, encompass
2. Tusaam ُ‫سام‬ َ ُ‫ ت‬: from ‫ سام‬to offer for sale, to impose, enforce
َ
3. Iksaar ‫ إ كثار‬: excess, prolific, in abundance
َ ُ‫ ال ت‬: it never
4. Sa’am ‫ سَّأ ِم‬: boredom, tiredness, weariness (‫سامُ بِالسَّأ ِم‬
turns boring or depressing)

Literal Translation: The wonders of Quran are so innumerable that they

can not be comprehended or estimated fully. It is the beauty of Quran that
the more you read it, the more you soothen your own soul, feeling no
fatigue, boredom or sense of satiation.

(Note: The contents of the first line in this couplet use the words from Surah Al-Nahl-
16, Verse 18 as shown below:
ُ ْ‫ َوإِن تَعُدوا نِ ْع َمةَ اللَّـ ِه َال تُح‬And if ye would count the favour of Allah ye cannot
ۗ ‫صو َها‬
reckon it.
__________________________________
Explanatory Notes: Usually, if you read the same thing repeatedly, you get bored. It
is not the case with recitation of the Holy Quran. Quran says; ‫شج ََرة‬ ِ ‫َولَ ْو أَنَّ َما فِی ْاأل َ ْر‬
َ ‫ض ِمن‬
َ َّ َّ‫ّللا ِإن‬
‫ّللا ع َِزیز َح ِكیم‬ ُ
ِ َّ ُ‫س ْبعَة أ َ ْب ُحر َّما َن ِفدَتْ َك ِل َمات‬
َ ‫( أ َ ْق َالم َوا ْلبَحْ ُر ی ُمدهُ ِمن بَ ْع ِد ِه‬Surah Luqman 31, Verse 27)
Translation: And if all the trees on earth were pens and the ocean (were ink),
with seven oceans behind it to add to its (supply), yet would not the words of
Allah be exhausted (in the writing): for Allah is Exalted in Power, full of Wisdom.

Hazrat Ali A.S. said about Quran:

‫َف الظلُماتُ ا ِّال بِ ِه‬ َ ‫ ال تَفنَی عجَائِبُهُ َو ال تَن َق ِضی‬،ُ‫باطنہ ع َِمیق‬

ُ ‫غ َرائِبُهُ َوال ت ُکش‬ ُ ‫اِنّ القرآنَ ظا ِهرهُ اَنی‬
ِ ‫ق َو‬

Verily it is beautiful from without; from within it is very deep; its wonders are unending;
its extraordinary miracles unlimited and darkness can only be warded off by it.

Quran has so many apparent and so many potential wonders that no one can fully
comprehend them. There is a Hadith in Tirmidhi with its content indicating that ‘’more
one applies to understanding and mulling over Quran, new vistas of wisdom and
sagacity keep appearing.’’ That is why pondering on Quran’s message on constant
basis never brings fatigue.

(101)
ُ‫َق َّرتْ ِب َها عَینُ قَ ِاری َها فَقُ ْلتُ لَه‬
‫هللا فَأ ْعت َ ِص ِم‬
ِ ‫لَقَ ْد َظ ِف ْرتَ ِب َح ْب ِل‬

‫هوگئیں آنکہیں جو ڻهنڈی میں نے قاری سے کہا‬

‫تهام حبل هللا کو هے فتح تیری معتصم‬

‫د دې اياتو تالوت کؤنکښۍ سترګۍ سړې شۍ نو ما ورته اؤوائيله چۍ اوس د هللا پاک وال رسه ټينږ‬
‫نيولو کښۍ کاميابه شوې نو اوس يې مضبوط نيسه او پريږده يې مه‬

‫ پس گفتم من او را؛ بدرستی که ظفر یافتی تو بوسیله ای که‬،‫بآیات قرآن روشن شد چشم خواننده آن‬
.‫ پس چنگ در او زن‬،‫بخدا رسی‬

Reciter’s eyes cool, I say to its reader keen

Hold on to Allah’s rope, indeed you’ve won

Glossary:
1. Qarrat ْ‫ َق َّرت‬: got cool, became pleased
2. Zafirta َ‫ َظ ِف ْرت‬: you succeeded, you won
3. A’atasim ‫صم‬ ِ َ‫ أ ْعت‬: hold on, stick to

Literal Translation: The reader of Quran gets a certain pleasure, his

eyes are filled with cool sensation (his heart is filled with light of guidance).
Hence I said to its reader; “you have truly succeeded in getting hold of the
chord of Allah (by this recital), just keep up this hold (of reading Quran).”
Explanatory Notes: ‫هللا فَأ ْعت َ ِص ِم‬
ِ ‫ ِب َح ْب ِل‬reminds one of Quranic verse:

‫ َوا ْعت َ ِص ُموا ِب َح ْب ِل اللَّـ ِه ج َِمیعًا َو َال تَفَ َّرقُو‬And hold fast, all of you together, to the cable of Allah,
and do not separate (Aal Imran-3, Verse 103).

How beautifully Hazrat Ali A.S. said:

ِ ّ‫ک َوالنَّجاتُ ِلل ُمتَعَ ِل‬
‫ق‬ ّ ِ ‫الری ال َّناقِ ُع َوال ِعص َمتُ ِلل ُمتَ َم‬
ِ ‫س‬ ّ ِ ‫شفآ ُء النّافِ ُع َو‬ ُ ّ‫َو علیکم بکتاب هللا فَاِنہ الحبل المتین َوالن‬
ّ ِ ‫ورال ُمبین َوال‬
ُ َ ‫یزی ُغ فَیستَعت‬
‫ب‬ ِ ‫یعوج فَیقا ُم َوال‬
َ ‫ال‬
You must follow Quran, it is a solid chord, a manifest light, a beneficial cure, thirst-
quencher, protector of its upholder, a rescue to the hanging one, it bends never and
stays steady and deviates not so as to prevent (people) from turning back.

(102)
‫ظى‬َ َ‫إن تَتْلُ َها ِخیفَةً ِ ّمن َح ِ ّرنَ ِار ل‬ ْ
‫شبِ ِم‬ َ َ َ
َّ ‫أطفأتَ َح َّر لظى ِمن ِوردِها ال‬ َ ْ

‫آتش دوزخ کے ڈر سے تو اگر انکو پڑهے‬

‫شعلہ نار جہنم اس سے ہوجائیگا کم‬

‫که ته د دوزخ اور نه ځان بچ کولو له پاره دا ايات وايې نو بې شکه د دې سوړ اثراتو له وجه به‬
‫دوزخ اور هم سوړ شۍ‬

‫ گرمای آن آتش را بوسیله آب‬،‫اگر آیات باهرات قرآن را بجهت ترس از گرمی آتش دوزخ می خوانی‬
.‫خنک آیات قرآنی خاموش ساخته ای‬

If you recite these while fearing hell-fire’s burn

Raging hot flames extinguish by their recitation

Glossary;
1. Tatluha ‫ تَ ْت ُل َها‬: you recite them (Quranic verses)
2. Kheefatan ‫ ِخی َف ًة‬: in fear, in awe of
3. Harr ‫ َحر‬: heat
4. Laza ‫ َل َظى‬: extreme heat or burning, one of hell’s title
ْ : you extinguished, put off
5. Atfaat َ‫أط َفأت‬
6. Wirdun ‫( وِرد‬plural is ‫ )أوراد‬: i) Access to a watering-place; ii) A troop
of travellers coming to a watering-place; iii) A section of the Koran
7. Shabim ‫شب ِ ِم‬َّ : cool, chilling
(Quranic verses have been deemed like ‘water’ and their WIRD ‫( ِورد‬repetition, recital;
also means coming to a watering place) is drawn to beat the hell-fire. The essence of
this watering effect of verses is ‫ش ِب ِم‬
َّ ‘cool’).

Literal Translation: If you recite these verses, fearing God (to save you
from hell-fire), then their cooling effect is such that the dark hell (‫’)لَ َظى‬s
fires will also be extinguished by their recital.
________________________________________________
Explanatory Notes: Recital of Quran earns its reader ten good points for each of
Quranic letter. Looking at Quran is tantamount to throwing glances at Ka’aba. Hazrat
Ali ‫ رضی هللا تعالى عنہ‬says that three things strengthen your memory namely; Miswak
(regular tooth-brushing), fasting and recitation of the Holy Quran. It is said that by
remeberance ‫ ذکر‬of Lord, extinguish fires outwardly and those within. A Hadith says:
ُ ّ‫ فَاِنَّ هللاَ ال یعَذ‬،‫ِقرؤ القرآن‬
َ‫ِب قَلبَا ً َوعَى القُرآن‬ َ ‫ ا‬Recite Quran, God will not torment a heart that
is the place/bearer of Quran.

(103)
‫الو ُجوهُ بِ ِه‬ ُ ‫وض تَبْیض‬ ُ ‫كَأنہاال َح‬
َ َ ُ‫ِمنَ الع‬
‫صا ِة َوق ْد َجآ ُؤهُ كَال ُح َم ِم‬

‫حوض کوثر جس سے ہوتی ہیں سفید‬ ِ ‫ہیں وه مثل‬

‫عاصیوں کی صورتیں جو تہیں سیام مث ِل حمم‬

‫مطلب دا چۍ د قران پاک ايات حوض کوثر مثال دې چۍ کله به په قيامت په ورځ د کوئله په شانت‬
‫تور مخۍ ګنانګاران به راشۍ او دوئ به دا اوبه اوڅکۍ نو دوئ مخان به رڼا نه ډک شۍ‬

‫ عاصیان و گناه کاران با چهره های سیاه چون وارد آن حوض‬،‫آیات قرآن همچون حوض کوثر است‬
‫ همچنین آیات بینات قرآن خواننده خود را تابناک و‬.‫ چهره ها شان سپید و روشن میگردد‬،‫شوند‬
.‫روشن می نماید‬

Verses are like Kauthar which faces does whiten

Of the sinners who are coal-faced, look like ebon

Glossary:
1. Haudh ‫وض‬ ُ ‫ َح‬: A blessed water stream in paradise called Kauthar
2. Usaat ‫صا ِة‬َ ‫ ُع‬: plural of ‫ عا صى‬means a sinner
3. Humam ‫ ُح َم ِم‬: plural of ‫ حمة‬means coal

Literal Translation: These (Quranic verses) are like the stream of

Kauthar (that has been promised by Allah as a bounty for His final Prophet
‫( صلى هللا علیه و آله وسلّم‬on the Day of Judgment). This stream/these verses
wash away all the black stains of sinners who may have become dark like
coal, and turn their dark faces shiny white.
________________________________________________
Explanatory Notes: A Hadith of Prophet ‫ صلى هللا علیه و آله وس ّلم‬says; “My stream
KAUTHAR covers a distance of one month in its peripheral dimension. Its waters are
whiter than milk and more fragrant than musk. Its cups are more numerous than the
stars in the sky. Anyone who drinks its waters shall never feel thirsty.”

Anas Bin Malik quotes from Prophet SAW:

‫وم‬ َ ُ‫ اَنِیتُه‬،ِ‫حوض تَ ِر ُد علی ِه ا ُ َّمتی یو َم القیامت‬
ِ ‫ع َد َد الن ُج‬ ُ ‫ هُو‬،‫کثیر‬
ُ ُ ‫علیه‬،َّ‫ع َدنِی ِه ربّی ع ََّز َو َجل‬
‫خیر‬ ُ ‫فَاِنہ‬
َ ‫نہر َو‬
As regards recitation of Quranic verses, another Hadith says; “Quran shall intercede
on behalf of sinners on the Day of Reckoning, especially for those who read it and
acted upon its injunctions. Those who merely read
it without putting into practice, shall be dragged to hell.”

(104)
ً‫ان َم ْع ِدلَة‬ َ ‫َالم‬
ِ ‫یز‬ ِ ‫اط َو ك‬ِ ‫ص ِر‬ّ ِ ‫َوكَال‬
ُ‫اس لَم یق ِم‬ َّ
ِ ‫یرها فِى الن‬ َ َ ْ
ِ ‫سط ِمن غ‬ ُ ْ ‫فَال ِق‬

‫ہیں ترازو عدل کی اور راستی کی ہیں پلصراط‬

‫هے بغیر انکے قیام انصاف کا بس کالعدم‬

‫د قران پاک ايات عدل کولو نه پس پل صراط او د ميزان مثال قائموې او دوئ د بغيره به خلقو مينځ‬
‫کښۍ انصاف نه شۍ راتلې‬

‫ وهمچون ترازو عدالت را در بین مردمان برپا‬،‫آیات قرآن همچون راه راست مردم را راه می نماید‬
.‫میدارد؛ بنا براین عدالت بجز از طریق احکام قرآنی در بین مردم برقرار نمی گردد‬

As Siraat and balance do justice with precision

Without these, justice masses can never attain

Glossary:
1. Siraat ‫صرا ِط‬ِ ; A bridge to be crossed by all on the Day of Judgment.
Those destined for hell will fall on their way, others who cross it will
get reward.
2. Meezan ‫یزا ِن‬ َ ‫ ِم‬: Balance that will weigh the deeds and judge people
on the Day of Reckoning.
3. Ma’dilatan ‫ َم ْع ِد َل ًة‬: from the point of justice, for the sake of equity
4. Qist ‫س ُط‬
ْ ِ‫ ق‬: justice, equity, balance

Literal Translation: Just as ‘the bridge’ ‫صراط‬ َ ‫‘ ِم‬the Balance’ will

ِ and ‫یزان‬
decide the fate of peoples’ final abode on the Day of Judgment, in the
same way, Quranic verses distinguish between good and bad, right and
wrong. Establishing a just order or system is not possible without putting
into action Quran’s clear injunctions.

Explanatory Notes: Quran is the true source of justice and equity. Its verses
establish balance, its name ‫ فرقان‬means the one which distinguishes between the
right and the wrong, the permissible and the impermissible.Quran says:
َ ‫َق َوا ْل ِم‬
َ‫یزان‬ ِ ّ ‫اب ِبا ْلح‬ َ َ‫ اَللَّـهُ الَّذِی أ‬Allah it is Who hath revealed the Scripture with truth,
َ َ‫نز َل ا ْل ِكت‬
and the Balance (Al-Shura-42, Verse 17).

Accordingly, the SUNNAH of the Prophet ‫صلى هللا علیه و آله وسلّم‬, IJMA (consensus) of
Ummah on an issue or QIYAS- deducing analogy; all these sources of Islamic
jurisprudence are derived from the sole origin i.e. Quran.
 (105)
‫ح ی ْن ِك ُر َها‬ ُ ‫ال تَع َجبَن ِلّ ُح‬
َ ‫سود َرا‬
‫ِق الفَ َه ِم‬ ِ ‫ت َ َجا ُهالً َو ُه َو عَینُ ال َحاذ‬

‫مت تعجب کر تو حاسد پرجو هے انکار اسے‬

‫هے تجاہل اسکا گرچہ هے وه پکّا ذی فہم‬

‫او که څوک ترې نه سؤزۍ او دې له وجه دوئ اياتو انکار کوې نو هغه د جهالت په وجه انکار نه‬
‫کوې بالکه خپل عناد په وجه انکار ترې نه کوې‬

‫ و حال آنکه‬،‫تعجب مکن البتّه از برای حسودی که گشت که انکار کند آیات قرآن را از روی تجاهل‬
.‫او نیک حاذق دانا و فهم کننده است‬

Be not astonished if jealous one is in negation

Knowingly; though he may look man of reason

Glossary:
1. Raah ‫ َرا َح‬: became, goes to become
2. Tajahulan ً‫ تَ َجا ُهال‬: knowingly, who pretends ignorance despite
knowing well
3. Aen ُ‫ عَین‬: exactly, very fittingly
4. Haziqul Fahm ‫ َحاذِق ِ ال َف َه ِم‬: man of comprehension and wisdom,
sagacious

Literal Translation: You should not be astonished or taken aback if some

one who has full knowledge and understanding, yet because of sheer
jealousy and prejudice starts negating the Quran (and the blessings and
gems of wisdom and sagacity mentioned in it).
Explanatory Notes: People of the Book knew well the truth about Quran. It was just
their jealousy and intransigence which held them back. Quran says:
‫علَى الَّذِینَ َكفَ ُروا فَلَ َّما جَا َءهُم َّما ع ََرفُوا َكفَ ُروا‬ ْ ‫ص ِدّق ِلّ َما َمعَ ُه ْم َوكَانُوا ِمن قَ ْب ُل ی‬
َ َ‫ستَ ْفتِ ُحون‬ َ ‫َولَ َّما جَا َء ُه ْم ِكتَاب ِ ّم ْن ِعن ِد اللَّـ ِه ُم‬
َ ‫بِ ِه فَلَ ْعنَةُ اللَّـ ِه‬
َ‫علَى ا ْلكَافِ ِرین‬
And when there cometh unto them a scripture from Allah, confirming that in
their possession - though before that they were asking for a signal triumph over
those who disbelieved - and when there cometh unto them that which they know
(to be the truth) they disbelieve therein. The curse of Allah is on disbelievers
(Baqarah-2, Verse 89)

Same Surah in its verse 146 mentions:

َ‫اب ی ْع ِرفُونہ َك َما ی ْع ِرفُونَ أ َ ْب َنا َء ُه ْم ۖ َوإِنَّ فَ ِریقًا ِ ّمنہ ْم لَی ْكت ُ ُمونَ ا ْلحَقَّ َو ُه ْم ی ْعلَ ُمون‬
َ َ‫الَّ ِذینَ آتَینَا ُه ُم ا ْل ِكت‬
Those unto whom We gave the Scripture recognise (this revelation) as they
recognise their sons. But lo! a party of them knowingly conceal the truth.

In Surah An’aam- Verse 20 ismentioned:

 َ ُ‫س ُروا أَنف‬
ْ ‫س ُه ْم فَ ُه ْم َال‬
َ‫یؤ ِمنُون‬ ِ ‫اب ی ْع ِرفُونہ َك َما ی ْع ِرفُونَ أ َ ْبنَا َء ُه ُم ۘ الَّ ِذینَ َخ‬
َ َ ‫اَلَّ ِذینَ آتَینَا ُه ُم ا ْل ِكت‬
Those unto whom We gave the Scripture recognise (this revelation) as they
recognise their sons. Those who ruin their own souls will not believe.

Maulana Rumi says:

‫آن حسد خود مرگ جاویدان بود‬ ‫هر کسی کو حاسد کیهان بود‬

(106)
‫قَ ْد تُن ِك ُرال َعینُ ضَو˜ َءالش َّْم ِس ِم ْن َر َمد‬
‫سقَ ِم‬ ِ ‫َوی ْن ِك ُرالفَ ُم َط ْع َم َال َم‬
َ ‫آء ِم ْن‬

‫روشنی سورج کی کیونکر دیکہتی بیمار آنکہہ‬

‫ب شیرین کا ملے جب ہو سقم‬ ِ ‫ذایقہ کیا آ‬

‫کله کله سترګۍ چې تور تيارو نه اؤزۍ نو المر رڼا ورباندې بد لګۍ او کله کله ده خوله بيمارۍ له‬
‫وجه د اوبو مزه نه شۍ څکلښۍ‬

‫ و انکار کند دهان طعمم آب‬،‫بدرستی که بسیار انکار میکند چشم روشنایی آفتاب را از بیماری گرفتن‬
.‫را از بیماری‬

At times, sore eye disclaims the light of sun

Mouth rejects water’s taste, due to infection

Glossary:
1. Ramadin ‫ َر َمد‬: eye-sore, conjunctivitis
2. Fam ‫ فم‬: mouth
3. Ta’m ‫ َط ْعم‬: taste, flavour
Literal Translation: Many a times, a sick eye refuses to acknowledge the
existence of sunlight or even an ill person’s mouth does not feel the taste
of water due to sickness. The same is the case with those who reject the
verses of Quran. Despite knowing its truth, their hearts are sick enough
that they wilfully and deliberately negate it
Explanatory Notes: Quran says; ً ‫ّللاُ َم َرضا‬ ّ ‫( فِی قُلُوبِ ِهم َّم َرض فَ َزا َد ُه ُم‬Surah Baqarah 2,
Verse 10) Translation: In their hearts is a disease; and Allah has increased their
ْ َ ‫ع ْمی فَ ُه ْم ال‬
disease. Quran also says; َ‫یر ِجعُون‬ ُ ‫ص ٌّم بُكْم‬
ُ (Surah Baqarah 2, Verse 18)
Translation: Deaf, dumb, and blind, they will not return (to the path).
Rumi says:‫کہ دو چشمم کور و تاریک و بد است‬ ‫ذ ّم خورشید جهان ذ ِ ّم خود است‬
‫هر دیده که کج بیند عیب از نظرش باشد‬
 َ ‫علَی ِه َو‬
‫سل َّم‬ َ ُ‫صلَّى هللا‬ ّ ‫اَلفَصْل ال‬
ّ ِ‫سا بع فى ِذ ْك ِر ِم ْع َراجِ النَّب‬
َ ‫ى‬

Chapter Seven

REARDING THE MENTION OF ASCENSION (ISRA or MI’RAAJ) OF

َ ‫علَی ِه َو‬
PROPHET ‫سل ّم‬ َ ُ‫صلَّى هللا‬
َ
Introduction: This Chapter contains 13 stanzas. It gives a description, in
brief, about the events of the Night of Journey (ISRA or ‫)ۚ ِم ْع َراج‬
ِ when
ّ
Prophet ‫ صلى هللا علیه و آله وسلم‬traveled from Makkah Sanctuary to the city of
Jerusalem. From there, he ascended to the loftiest heights for a rendez-
vous with his Lord at His invitation. The meeting was so intimate that,
according to the Quran, there was only a distance of two ends of a bow
between the Host and the guest. In Jerusalem, Prophet ‫صلى هللا علیه و آله‬
‫ وسلّم‬led the prayers of a congregation which was, inter alia, attended by
all the messengers and Prophets hitherto sent down by Allah Almighty on
earth. During this blessed journey, Prophet ‫صلى هللا علیه و آله وسلّم‬
accomplished many a high stages and witnessed indescribable things and
events.

(107)
َ َ‫یر َم ْن ی َّم َم العَافُون‬
ُ‫سا َحتَه‬ َ ‫یا َخ‬
‫س ِم‬ُ ‫ق الر‬ ِ ُ‫ق ُمت ُونُ األین‬ َ
َ ‫س ْعیا َوفو‬َ

‫اے شہ صلعم واال تیر دربار میں آتے ہیں سب‬

‫اورسوار اشتران تازه دم‬
ِ ‫پا پیاده‬

‫ چه چا په دربار کښۍ حاجت مند په اسپو او په تيزو اوښانو باندې‬،‫اې تر ټولو کښۍ اعلۍ سخۍ‬
‫سپور راځۍ‬

‫ در پیادگی و در باالی پشت شتران تیز‬،‫ای بهترین آن کسان که قصد کردند طالبان فضای دراو را‬
.‫رفتار‬

The blessed one! Supplicants run to your pavilion

On foot, on she-camels who make foot impression

Glossary;
1. Yamam َ‫ ی َّمم‬: head for, be bound for
2. Aaf ‫عَاف‬: supplicants, seekers
3. Saha ‫سا َحة‬: pavilion, courtyard
4. Matan ‫ ; َمتَن‬back
5. Aenuq ‫اینُق‬: plural of ‫ ناقة‬, means she-camel
6. Rusum ‫سم‬ ُ ‫ر‬:
ُ plural of ‫رسوم‬means footprints (‫س ِم‬ ِ ُ‫ أین‬a camel which
ُ ‫ق الر‬
makes pressing imprints of foot on ground while running- a fast
running camel)

Literal Translation: O the Blessed person of Prophet Muhammad ‫صلى‬

‫ هللا علیه و آله وسلّم‬to whose quarters, the supplicants and begging lovers rush,
walking on foot or riding on the backs of fast-running camels who leave
behind their foot prints in the sand.
 ‫عفو و عطا و لطف و عنایت هى ان كى ذات‬
‫ابر كرم كهون انہین مهر صفا كهون‬

(108)
‫َو َمن ُه َواآلیةُالكُبرى ِل ُم ْعت َ ِبر‬
‫َو َمن ُه َوال ِنّ ْع َمةُالعُ ْظ َمى ِل ُم ْغتَنَ ِم‬

‫ہیں وه برتر اور ذی شان معتبر کے واسطے‬

‫ت عظمی برائ مغتنم‬
ِ ‫اور وه ہیں نعم‬

‫ او اي هغه زات چۍ کوم غنيمت‬،‫او اې هغه زات چې کوم عبرت اخستل والو له پاره لويه نشاني ده‬
‫حاصلو کؤنکو له پاره لويه نعمت يې‬

‫ و آن کس که اوست نعمتی بغایت بزرگ مر آن‬،‫و آن کس که اوست آیت بزرگ از بهر اعتبار گیرنده‬
.‫کس را که غنیمت دادند‬

He is, for a thoughtful one, the great sign

For appreciating one, a great benefaction

Glossary:
1. Mu’tabir ‫ ُم ْعتَبِر‬: one who ponders deep, in-depth thinker
2. Mughtanim‫ ُم ْغتَ َن ِم‬: One who appreciates the value, who avails from
a person or a situation

Literal Translation: His (Prophet ‫’صلى هللا علیه و آله وسلّم‬s) is the personality
which is a great sign from the Lord for anyone who mulls deep and
comprehends (the truth). His (Prophet ‫’صلى هللا علیه و آله وسلّم‬s) is the
personality which is a great blessing for the one who really understands
his (Prophet ‫’صلى هللا علیه و آله وسلّم‬s) true esteem.
________________________________________________
Explanatory Notes: Prophet ‫ صلى هللا علیه و آله وس ّلم‬is the source of all types of blessings;
namely ‫( نعمت نفس‬requiring obedience and doing favour to indulge inner-self ‫ نفس‬, ii)
‫( نعمت قلب‬requiring faith and belief in which indulges heart), iii) ‫( نعمت روح‬requiring hope
and fear for indulgence of soul), iv) ‫( نعمت عقل‬requiring wisdom and expression in which
logic dwells), v) ‫( نعمت معرفت‬requiring Quran and remembrance of Lord), vi) ‫ نعمت حب‬is
the inclination and attraction, escape from separation.

It is said that angels used to argue about four issues for a thousand years until on the
night of Mi’raaj (Ascension), Prophet ‫ صلى هللا علیه و آله وسلّم‬solved their problem after
getting divine guidance on these matters. When they asked; what are ‫( كفارات‬acts
bringing forgiveness of sins from the Lord), Prophet ‫ صلى هللا علیه و آله وسلّم‬responded;
“Perform ablution in the hour of distress, walk upto the mosque to offer congregational
prayer, and stay attentive for the following prayer in congregation.” As regards what
makes lofty grades or ‫ درجات‬, Prophet ‫ صلى هللا علیه و آله وسلّم‬responded: “To feed hungry
in the name of Allah, propagate salutation or Salaam and offer mid-night prayers when
others are in sleep.” About the question of ‫( منجیات‬things that ward off punishment of
hell), Prophet ‫ صلى هللا علیه و آله وسلّم‬said: “fearing God in open and in solitude, intending
Fuqr ‫ فقر‬or showing disinterest in worldly material things, striving for justice and
submitting oneself to the will of God.” The last question which was asked by Izra’el
‫ علیه السالم‬after his three predecessors namely; Israfeel, Michael and Gabriel ‫علیه السالم‬
had asked their afore-mentioned questions, was regarding ‫(مهلكات‬acts or things that
bring annihilation or fall of a man), Prophet ‫ صلى هللا علیه و آله وسلّم‬said: “arrogance, pride,
greed, selfishness, haughtiness and giving oneself ears.”

(109)
‫س َریتَ ِمن َح َرم لَیالً إلى َح َرم‬
َ
‫س َرى ال َبد ُْر ِفى دَاج ِمنَ الظلَ ِم‬
َ َ ‫َك‬
‫ا‬‫م‬

‫بدر کامل جس طرح سے رات میں کرتا هے سیر‬ ِ

ُ
‫مکّہ سے اقصی گئے معراج میں شاه ا َمم‬

‫ لکه چۍ شپوژمئ د‬،‫تاسو په سپه يوه برخه کښۍ حرم مکه شريف نه بيت المقدس ته سفر کړې دې‬
‫څورلسمه په توره شپه کښۍ ګرزي‬

.‫ همچنانکه سیر کند ماه شب چهارده در تاریکی شب سیاه‬،‫رفتی از حرمی در شبی بسوی حرمی‬

You traveled at night hour from Makkah to Palestine

As travels moon in clouds, so bright in murky vision

Glossary:
1. Saraita َ‫ سَ َریت‬: you traveled, you did a journey
2. Haramin Ila Harm ‫ َح َرم إلى َح َرم‬: from one Sanctuary (Ka’aba Mosque
in Makkah) to another Sanctuary (in Jerusalem- ‫)بیت المقدّس‬
3. Daj ‫ دَاج‬: cloudy, murky, dusky

Literal Translation: You journeyed from one Holy Sanctuary (of Makkah)
to another Sanctuary (in Jerusalem) overnight. Your movement was like
the travel of full moon in the skies in a dark night with a murky vision.
________________________________________________
Explanatory Notes:
َ َ‫س ِج ِد ْاأل َ ْقصَى الَّذِی ب‬
َّ ‫ار ْكنَا ح َْولَهُ ِلنُ ِریهُ ِم ْن آیاتِنَا إِنہ ه َُو ال‬
‫س ِمی ُع‬ ْ ‫س ِج ِد ا ْلح ََر ِام إِلَى ا ْل َم‬
ْ ‫یال ِ ّمنَ ا ْل َم‬ ْ َ ‫س ْب َحانَ الَّذِی أ‬
ً َ‫س َر ٰى بِعَ ْب ِد ِه ل‬ ُ
ُ ِ َ ‫ا ْل‬
‫یر‬ ‫ص‬ ‫ب‬
Glorified be He Who carried His servant by night from the Inviolable Place of
Worship to the Far distant place of worship the neighbourhood whereof We have
blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer,
the Seer (Surah Al-Asra-17, Verse 1)

According to scholars, Prophet ‫ صلى هللا علیه و آله وس ّلم‬had the experience of high
Ascension at least 34 times. Out of this, the one carried on the night of Mi’raaj
‫(معراج‬ISRA or Ascension) was physical, with body and soul together, rest of these
being the visions that he had had prior to the Commissioning of Prophethood. On that
particular night, he traveled on a white mule-size animal called Buraq ‫ براق‬whose reins
were tied by the Prophet ‫ صلى هللا علیه و آله وسلّم‬outside the Aqsa Mosque ‫ مسجداألقصى‬in
Jerusalem. He met the souls of all the earlier Prophets whom he led in congregational
prayers. He also chose a cup of milk instead of wine when a choice from the two (or
three) drinks was presented to him by angel Gabriel. This, according to arch-angel
Gabriel ‫ علیه السالم‬indicates that Prophet ‫ صلى هللا علیه و آله وسلّم‬chose the religion of nature
‫ فطرت‬. In those days, the distance from Makkah to Jerusalem used to be covered in 40
days.

Abdullah bin Masaud R.A. says as follows:

ِ َ‫مآء َواال‬
‫ حتّی اِنتهت اِلی بیت‬،‫رض‬ ِ ‫س‬ ّ ‫ت فیما بین ال‬ َ ُ‫اَتِی رسول هللا صلعم بِالبُراق فَ ُح ِم َل علیها ٿ ُ ّم خر َج بِه صاحبه‬
ِ ‫یری اآلیا‬
َ َ‫ ف‬،ُ‫نبیآء قد ُج ِمعُو لَه‬
‫صلَّی ِب ِهم‬ ِ َ‫المقدّس فَ َو َج َد فیه اِبراهیم و موسی و عیسی فی َنفَ ِر ّمنَ اال‬

(Translation: Buraq was brought before Prophet SAW, he rode on it and

accompanied by the companion, he saw the signs between the earth and heaven until
he reached Jerusalem where he saw Abraham, Moses, Jesus A.S. amongst the
Prophets who had all gathered for him, then he led them in prayer).

(110)
ً‫أن ِن ْلتَ َم ْن ِزلَة‬
ْ ‫َو ِبتَّ تَرقَى إلى‬
‫ین لَم تُد َْرك َولَ ْم ت َ ُر ِم‬ َ ‫اب قَو‬
ِ ‫س‬ َ َ‫ِم ْن ق‬

‫طے کیے سارے مدارج اور مال ایسا مقام‬

‫هے پرے ادراک کے اور قاب قوسین سے نہ کم‬

‫تاسو په شپه کښۍ پورته پورې پورته کيدل شروع کړل تر دومره چې د قاب قوسين ځۍ ته اورسيدل‬
‫چې تر کومه پورې تر اوسه نه څوک ختلې دې او نه به څوک خيژۍ‬

‫ که آن مرتبه تو دریافته نشد‬،‫پس گشتی بباال بر آمدی تا حدّی که یافتی مرتبه ای از مقدار دو کمان‬
.‫وجسته نگشت‬

Spent night in ascent till you reached a destination

So close to God like bow’s ends; sans imagination

Glossary:
1. Bitta َّ‫ بِت‬: from ‫بات‬to pass night
2. Raqa ‫ رقَى‬: raise, advance, elevate, uplift
3. Nilta َ‫ نِ ْلت‬: from ‫نال‬to reach, attain
4. Qaaba Qausain ‫اب َقوسَی ِن‬ َ ‫ َق‬: actually ‫ قوسقابین‬two ends of the bow.
This term is used to indicate very close physical proximity (between
the Lord and His beloved Prophet ‫)صلى هللا علیه و آله وسلّم‬.
5. Lam Tarum ‫ َل ْم تَ ُر ِم‬: never was intended or thought of, unimaginable

Literal Translation: His Ascension night passed, in crossing the stages

upward (to meet the Lord) until he reached his destination where he was
so close to his Master that one could never comprehend or even dream
of that state.
Explanatory Notes: Qaba Qosain ‫سی ِن‬ َ ‫اب َقو‬
َ ‫ َق‬is not necessarily physical distance but
an idiomatic expression of ‘too close proximity’. Arabs had a tradition to show extreme
affection to someone by attaching one’s bow with the beloved’s bow. This was a sign
of bond of friendship and love between the two. Quran mentions about ASCENSION
as follows :

﴾٩﴿ ‫ین أَ ْو أَ ْدنَ ٰى‬ِ ‫س‬ َ َ‫﴾ فَكَانَ ق‬٨﴿ ‫﴾ ث ُ َّم َدنَا فَت َ َدلَّ ٰى‬٧﴿ ‫ق ْاأل َ ْعلَ ٰى‬
َ ‫اب قَ ْو‬ ْ ‫﴾ ذُو ِم َّرة فَا‬٥﴿ ‫شدِی ُد ا ْلقُ َو ٰى‬
ِ ُ‫﴾ َوه َُو بِ ْاألُف‬٦﴿ ‫ست َ َو ٰى‬ َ ُ‫علَّ َمه‬
َ
ً
﴾١٣﴿ ‫﴾ َو َل َق ْد َرآهُ نَ ْزلَة أ ُ ْخ َر ٰى‬١٢﴿ ‫یر ٰى‬ َ ‫علَ ٰى َما‬ َ ‫ارونہ‬ َ َ
ُ ‫﴾ أ َفت ُ َم‬١١﴿ ‫ب ا ْلفُؤَا ُد َما َرأ ٰى‬ َ
َ َ‫﴾ َما َكذ‬١٠﴿ ‫ع ْب ِد ِه َما أ ْوح َٰى‬ ٰ ‫فَأ َ ْو‬
َ ‫حَى ِإلَ ٰى‬
‫﴾ لَقَ ْد‬١٧﴿ ‫غ ا ْلبَص َُر َو َما َطغَ ٰى‬ َ ‫﴾ َما َزا‬١٦﴿ ‫سد َْرةَ َما ی ْغش َٰى‬ ّ ِ ‫﴾ إِ ْذ ی ْغشَى ال‬١٥﴿ ‫﴾ ِعن َد َها َجنَّةُ ا ْل َمأ ْ َو ٰى‬١٤﴿ ‫سد َْر ِة ا ْل ُمنتَه َٰى‬ ِ ‫ِعن َد‬
‫ت َربِّ ِه ا ْل ُكب َْر ٰى‬ِ ‫َرأ َ ٰى ِم ْن آیا‬
Which one of mighty powers hath taught him, One vigorous; and he grew clear
to view, When he was on the uppermost horizon. Then he drew nigh and came
down, Till he was (distant) two bows' length or even nearer, And He revealed
unto His slave that which He revealed. The heart lied not (in seeing) what it saw,
Will ye then dispute with him concerning what he seeth? And verily he saw him
yet another time, By the lote-tree of the utmost boundary, Nigh unto which is
the Garden of Abode, When that which shroudeth did enshroud the lote-tree,
The eye turned not aside nor yet was overbold, Verily he saw one of the greater
revelations of his Lord (Al-najm-, verses 5-18)

Nizami Ganjavi says:

“‫خرگاه برون زدی ز کونین در خیمه خاص ”قاب قوسین‬
‫جبریل ز همرهیت مانده هللا معک ز دور خوانده‬

‫كرا ًما كاتبین را هم خبر نیست‬ ‫میان عاشق ومعشوق رمزیست‬

(111)
ِ ِ‫َو قَ َّد َمتْكَ َج ِمی ُع األنب‬
‫یآء بِ َها‬
‫علَى ِخدَم‬ َ ‫س ِل ت َ ْقدِی َم َم ْخدُوم‬
ْ ‫ِوالر‬

‫مسج ِد اقصی می بن کر انبیاء کے پیشوا‬

‫آپ تهے مخدوم باقی انبیاء سب تهے خدم‬

‫ لکه چی اقا خپل خادمانو پيشوا وې‬،‫په بيت المقدس کښی ټولو نبيانو تاسو يې خپل امام جوړ کړو‬

.‫ همچون مقدّم داشتن مخدوم بر خادمان‬،‫و پیشوا ساختند ترا همه پیغمبران و تمام رسوالن بآن مرتبه‬

All prophets placed you ahead, in the lead position

You being their captain, apostles behind ye in train

Glossary:
1. Qaddamtuka َ‫ َق َّد َم ْتك‬: they placed you in lead, in advance, at the head
2. Taqdeem َ‫ تَ ْقدِیم‬: bring forward, present, introduce
Literal Translation: On the night of Ascension (‫ (معراج‬, all the prophets
who had preceded Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬in their
Commissioning of Prophethood on earth, brought him to the fore (in the
van) to lead them in the congregational prayers (in the Al-Aqsa Mosque
of Jerusalem). All the messengers were treating him like the Master is
treated by his retinue who themselves stand in one’s following (in
someone’s train).
Explanatory Notes: Nizami Ganjavi’s Masnavi (Mukhzin-al-Israr mentions about as
follows:
‫ای نقش تو معراج معانی معراج تو نقل آسمانی‬
‫از هفت خزینہ در گشاده بر چار ُگهر قدم نہاده‬
‫از حوصله زمانہ تنگ بر فرق فلک زده شباهنگ‬
‫رقص راه برداشت‬
ِ ‫علَم سیاه برداشت شبرنگ تو‬
َ ‫چون شب‬
‫پرواز پری گرفت پایت‬
ِ ‫خلوتگه عرش گشت جایت‬

‫اقصى مین نماز تها یهى سر عیان هون معنى اول وآخر‬
‫كہ دست بستہ هین پیچهے حاضر جو سلطنت آگے كرگۓ تهے‬

(112)
ّ ِ ‫س ْب َع ال‬
‫طبَاقَ ِب ِهم‬ َّ ‫َوآنتَ ت َ ْخت َ ِرق ُال‬
‫ب العَلَ ِم‬
َ ‫اح‬
ِ ‫ص‬ َ ‫فِى َمو ِكب كُنتَ فِی ِه‬

‫طے کیا سات آسمانوں کا سفر با انبیاء‬

‫ساتہہ افواج مالئک کے تهے با شان و حشم‬

‫تاسو اؤو واړو اسمانونو سفر په پيغمبرانو سره مالؤيدا کښۍ تيرا کړه او تاسو سره چۍ څومره‬
‫ تاسو يې هغوئ سردار وئ‬،‫فرشتي ولې‬

.‫علَم‬
َ ‫ در لشکری که بودی تو در آن خداوند‬،‫و تو بشکافتی هفت آسمان را به پیغمبران‬

You passed by prophets, across all the heaven

Being standard-bearer in the angels’ procession

Glossary:
1. Takhtariq ‫ تَ ْختَ ِرق‬: from ‫ إختراق‬means to penetrate, permeate, pass
through
2. Mokib ‫ َمو ِكب‬: procession (of angels) on the heavenward Ascent
3. Sahibul-Alam ‫ب العَلَ ِم‬ َ ‫اح‬
ِ ‫ص‬َ : Standard-bearer, Flag-carrier

Literal Translation: You traversed through seven skies, meeting on way

with the earlier prophets, in a procession joined by heavenly angels, that
you bore the standard and led them.

Nizami Ganjavi says:

 ‫هفتاد حجاب را دریدی‬ ‫از جمله عرش بر پریدی‬

(113)
‫ستَبِق‬ ً ‫َحتَّى ِإ َذا لَ ْم ت َ َد ْع ش‬
ْ ‫َاوا ِل ُم‬
ْ ‫ِمنَ ِالدنُ ّو َوال َم ْرقًا ِل ُم‬
‫ستَنِ ِم‬

‫مرتبہ باقی نہ رکہا بڑہنے والو کے لیے‬

‫فیض قدم‬
ِ ‫ہر بلند و پست پر تہا آپ صلعم کا‬

‫تاسو مخکښۍ مخکښۍ تلې چۍ تر هغه حد پورې اورسيدلې چې تر کومه مخکښۍ بل څوک نه شۍ‬
‫تلې او بيرته ګرځۍ‬

‫ و نه هیچ جای‬،‫تا حدّی که نگذاشتی پیشی یی از بهر هیچ پیشی گیرنده برای نزدیکی جستن بخداوند‬
.‫بر آمدن بر باال ازبهر هیچ بر آینده ای‬

Until you left no limit for any prophet in competition

In nearness, for aspirants seeking highest accession

Glossary:
1. Lam Tada ‫ َل ْم تَ َد ْع‬: You left not
2. Shawan ‫ شَا ًوا‬: end, goal, objective, aim, limit
3. Mustabiq ‫ستَبِق‬ ْ ‫ ُم‬: competitor, who gets ahead
ُ
4. Dunu’wwi ‫ دن ّو‬: proximity, close intimacy, very nearness
5. Marqa ‫ َم ْر ًقا‬: proceed ahead, pass through
6. Mustanim ‫ستَنِم‬ ْ ‫ ُم‬: from ‫ إستنام‬or‫ نام‬to rise, seek growth or height

Literal Translation: You were so ahead from others that you left no end
or limit for any other rival or competitor in your march upwards to be in
proximity with the Lord. Nor was there any place of advancement left for
any other top-seeking aspirant.
________________________________________________
Explanatory Notes: The fact is that of all the creatures, their knowledge ends at the
seventh heaven. It is the singular honour of Prophet Muhammad ‫صلى هللا علیه و آله وسلّم‬
that his accession and information about things high up was well beyond that limit.
Sa’adi says:

‫به تمکین و جاه اَز ملک در گذشت‬ ‫شبی بر گذشت از فلک بر گذشت‬
‫سده جبریل ازاو باز ماند‬
ِ ‫کہ بر‬ ‫چنان گرم در تیه قربت براند‬

(114)
ْ ‫َخفَضتَ ُك َّل َمقَ ِام ِباإلضَافَ ِة‬
‫إذ‬
‫الر ْف ِع ِمثْ َل َال ُم ْف َردِالعَلَ ِم‬
َّ ‫نُودِیتَ ِب‬
 ‫کردیے پست آپ نے سب کے مدارج و مقام‬
‫جب ہوئے مدعو بلندی پر یگانہ با حشم‬

‫تاسو خپل خداداد مقام له وجه تر واړو انبياء عليهم السالمو مقام نه په درجاتو اچت الړې ځکه چۍ‬
‫په شب معراج په شپه باندې تاسو مثل علم مفرد پيژندلې کيدلې‬

‫پست کردی همه مقامی را به نسبت با مقام خود‪ ،‬چون ندا کرده شدی به بلندی همچون یگانه نماینده‪.‬‬

‫‪You put to shame everyone’s high-ranking station‬‬

‫‪Invited you were at a height with unique distinction‬‬

‫‪Glossary:‬‬
‫‪َ : you put to shame, brought to low‬خ َفضتَ ‪1. Khafadta‬‬
‫‪ : with respect to (refers to attributes of Prophet‬بِاإلضَا َف ِة ‪2. Bil-Idafat‬‬
‫)‪SAW‬‬
‫‪ُ : you were called, invited‬نودِیتَ ‪3. Noodeeta‬‬
‫‪ُ : unique, exceptional‬م ْف َرد ‪4. Mufrad‬‬
‫ع َل ِم‪5. Alam‬‬
‫‪َ : distinguished personality, eminent figure‬‬
‫)‪ going up‬ر ْفعِ ‪َ bring down and‬خ َفض ‪(See contrast between‬‬

‫‪Literal Translation: (With your virtues and attributes) You reduced to low‬‬
‫‪level any other stage or grades of excellence or height when you were‬‬
‫‪exclusively invited to the loftiest station as a unique and distinguished‬‬
‫‪guest- a singular and unprecedented honour‬‬
‫________________________________________________‬
‫‪ was‬صلى هللا علیه و آله وس ّلم ‪Explanatory Notes: On the night of Ascension, Prophet‬‬
‫مقام إلى مقام هو أعلى ;‪invited with these words‬‬
‫ّ‬ ‫علَی ِه َو َ‬
‫سلم إرتفع من‬ ‫صلَّى هللاُ َ‬
‫یا مح ّمد َ‬
‫رفته ز َوالی عرش واال هفتاد هزار پرده باال‪Nizami Ganjavi says:‬‬

‫)‪(115‬‬
‫ستَتِر‬ ‫وز بِ َوصْل أَی ُم ْ‬
‫كَی َما تَفُ َ‬
‫س ّر أی ُم ْكتَت َ ِم‬
‫یون َو ِ‬
‫ع َِن العُ ِ‬

‫تاکہ هوں اسرار پوشیده سے واقف بع ِد وصل‬

‫حق نے ظاہر کردیے سب راز از فضل و کرم‬

‫تاسو خدائ پاک قرب دومره اچت مقام ته دې ده پاره غوښتلې شوې وې ځکه چۍ تاسو هغه نه خبر‬
‫شۍ چۍ کوم په خلقو باندې پټ شوې دې او هغه خبرو نه خبر شۍ چۍ کوم نه څوک نه دۍ خبر‬

‫سری که در غایت‬
‫بجهت آنکه فایز شوی و برسی بوصلی که در غایت پوشیدگی است از چشمها‪ ،‬و ّ‬
‫پنهانی است‪.‬‬
So that you attain a union that should be hidden
From all eyes; as a secret, to stay in occultation
Glossary:
1. Kay ‫ كَی‬: so that َ ‫ تَ ُف‬: you be successful, you win over,
Tafooz ‫وز‬
you attain
2. Ayyi ‫ َأی‬: what a (secret union)!
3. Muktatam ‫ ُم ْكتَتَم‬: hidden, concealed, kept secret
Literal Translation: The call (invitation) from the Lord was to stage for
you a union away from the human or heavenly looks and to share the
(divine) secrets.
‫میان عاشق و معشوق رمزیست – كر ًما كاتبین را هم خبر نیست‬

(116)
‫یر ُمشْـت َ َرك‬ َ ‫فَ ُح ْزتَ كُــ َّل فَ َخار‬
َ ‫غ‬
‫یر ُم ْز َد َح ِم‬
َ ‫غ‬َ ‫َو ُج ْزتَ كُــ َّل َمقَــام‬

‫هر بزرگی غیر شرکت جمع کرلی آپ صلعم نے‬

‫طے کیا سب مرتبوں کو آپ صلعم نےغیر مزدحم‬

‫مطلب دا چۍ تاسو هر هغه فضيلت مؤندلې کړې دې چۍ کوم بل چا ته نه دې مالؤ شوې او په هر اچته‬
‫الره باندې هيڅ تکليف بغيره تير شوې يې‬

.‫ و بگذشتی همه مقامی را بی زحمت‬،‫پس جمع کردی همه فضلی را بی شرکت دیگری‬

You accumulated, unshared, every distinction

You advanced all posts bypassing obstruction

Glossary:
1. Huzta َ‫ ُح ْزت‬: you accumulated (to jag, incise, notch from ‫) َح َّز‬
2. Juzta َ‫ ُج ْزت‬: you moved ahead, advanced, progressed
3. Muzdahim ‫ ُم ْز َد َح ِم‬: hindrance, resistance, congestion, impediment
(See usage of َ‫ ُح ْزت‬and َ‫) ُج ْزت‬

Literal Translation: You carved out for yourself every thing worth pride
for yourself, being unique in their possession at the highest degree. Your
movement upwards to highest posts in the heavens was unhindered and
very smooth.
________________________________________________
Explanatory Notes: Scholars refer to the exclusive distinctions of Prophet
Muhammad ‫ صلى هللا علیه و آله وسلّم‬which were not attained by any of other Prophets such
as being the Seal of the Prophets, permission from the Lord for intercession for his
Ummah on the Day of Judgment, attaining the praised station (‫)مقام محمود‬, stream of
‫ كوثر‬, direct vision of the Lord, highest grades (‫ )درجةالرفیع‬etc.
‫قوسین عروج اور نزول اتنى هو نزدیك – سمجهے نہ كوئى ان كے سوا سر سخن آج‬

(117)
‫َار َمـا ُولِّیتَ ِم ْن رتَب‬ ُ ‫َو َجـ َّل ِم ْقـد‬
ُ
ِ َ‫َوع ََّز ِإد َْراكُ َمــا أ ْولِیتَ ِم ْن نِّع‬
‫ــم‬

‫ہیں عظیم الشّان رتبے جو ملے سرکار کو‬

‫ہیں پرے ادراک کے جوکچہہ هوئے حاصل نعم‬

‫تاسو چۍ کوم مراتابو مالک جوړ کړې شوې يې هغه ډير قدر وال دې او چۍ کوم نعمتونه تاسو ته‬
‫ هغه ادراک ډير ګرانه ده‬،‫مالؤ شوې دې‬

‫ و عزیز است در یافتن آنچه ترا داده شد‬،‫و بزرگ است مقدار آنچه حاکم و والی شده ای تو از مراتب‬
.‫از نعمتها‬

Ranks conferred on you are high in estimation

Blessings for you are beyond comprehension

Glossary;
1. Jalla ‫ َجـ َّل‬: rose, expanded, became high
2. Miqdar ‫َار‬ ُ ‫ ِم ْقـد‬: quantity, magnitude, amount, volume
3. Wulleeta َ‫ ُولِّیت‬: you were made custodian, conferred on you
4. Azza ‫ ع ََّز‬: it was difficult, rare, scarce
5. Ooleeta َ‫ أ ُ ْولِیت‬:granted to you, bestowed upon you
(See Jins Naqis in َ‫ ُولِّیت‬and َ‫)ولِّیت‬
ُ

Literal Translation: The high ranks that have been bestowed upon you
are great in number so much that the blessing and (exclusive) favours of
Allah Almighty for you can never be comprehended fully.
________________________________________________
Explanatory Notes: Besides the favours mentioned in the previous verse (see
spiritual context above), Allah Almighty has destined His beloved Prophet ‫صلى هللا علیه‬
‫ و آله وسلّم‬to be the first to enter the paradise on the Day of Judgment. His Ummah will
precede other Ummahs in advancing to such a lofty abode. It was for him that the
entire universe and the two worlds (including hereafter) were created by the Lord. For
his assistance, Allah sent down invisible troops to aid him against enemies. As regards
favours for his Ummah, Allama Ismail Haqqi Andalusi ‫ رحمةهللا علیه‬in his Tafseer Roohul
Bayan says; “they are not given infinite wealth so as to avoid lengthy accounting on
the Day of Judgment. Their life span is not prolonged so that their hearts do not
become stony-hard. They will not be caught by sudden death so that their exit from
this world is not without repentance. They were sent last in this world so that they do
not have to stay in graves for long like other nations.”
‫خوبان ستارگان سپهر مالحتند ماهست در میانه ایشان نگار من‬
Another poet said:
‫جاه و جالل تو پادشاه ندارد‬ ‫آنچه تو داری بحسن ماه ندارد‬

Nizami Ganjavi says:

‫عرش بدان مائده محتاج بود‬ ‫بر سر هستی قدمش تاج بود‬

(118)
‫ـالم إِنَّ لَنَا‬
ِ ‫س‬ ْ ‫اإل‬
ِ ‫َـر‬َ ‫بُش ْٰـرى لَنَا َم ْعش‬
‫یر ُمنہــد ِِم‬
َ ‫غ‬َ ً ‫ِمنَ ا ْل ِعنَایـ ِة ُر ْكنــا‬

‫اے مسلمانو! یہ خوش خبری هے اپنے واسطے‬

‫اک ستوں ایسا مال مضبوط از فضل و کرم‬

‫ دا مونږ دي پاره ډير خوشۍ خبره ده چۍ خدائ پاک د خاص عنايت له وجه‬،‫اې د اسالم ټولنه والو‬
‫مونږ ته يو داسې ستون را سپرولې دې چۍ کوم به چرته هم ړنږ نه شۍ‬

.‫ بدرستی که ما راست از عنایت رکنی که منهدم نمی شود‬،‫بشارت باد ما را ای معشر اسالم‬

Glad news for us the Muslim Umma, we did gain

A protection pillar that can never get demolition

Glossary:
1. Inaayat ‫ ِعنَایـ ِة‬: protection, care
2. Rukn ‫ركن‬: shore, support, pillar
3. Munhadim ‫ ُمنہــد ِِم‬: demolition, razing, ruin

Literal Translation: O the party of Muslims! glad tidings for us all that we
have got a protection and care in the person of Prophet Muhammad ‫صلى‬
‫ هللا علیه و آله وسلّم‬who is such a solid pillar of support which is unshakeable
ever.
________________________________________________
Explanatory Notes: This Ummah was bestowed with special favours such as; i)
spoils of war permitted ii) entire earth grounds made permissible for prayer, iii) ablution
can be substituted by Tayammum (touch-dust procedure), iv) ablution prescribed for
the Ummah, v) prayers prescribed to get union with the Lord, vi) Adhan or call to prayer
instituted, vii) ‫ بسم هللا‬was introduced, viii) ritual prayers to be offered in line, standing
like angel formation, Friday bestowed with a moment of prayer acceptance, ix)
Ramadan or fasting benefits, x) forgiveness in Ramadan on vast scale and special
‫ سحر‬meal, xi) Night of Power ‫لیلةالفدر‬awarded, xii) no hardship placed, mistake or
involuntary blunder made unaccountable, xiii) Islamic Shari’ah made a complete code,
less acts rewarded with greater reward compared to earlier Ummahs, xiv) one killed
in plague is a martyr, xv) Ummah will continue to be guided by Aqtaab, Otaad, Najbad,
Abdaal and Ghous, xvi) they will stay less in graves being the last Ummah but will
come out first on the Day of Resurrection, xvii) many a sinner sections of Ummah will
be interceded by Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬and other friends of Allah
for entry into paradise and this Ummah will enter first into paradise, and xviii) the
Shari’ah of Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬will last forever.

Maulana Rum says:

‫ فخر جهان مصطفی صلعم است‬،‫قافله ساالر ما‬ ‫ دادن جان کار ما‬،‫بخت جوان یار ما‬

(119)
َ ‫ل َّمـا َدعَى هللا دَا ِعینـَـا ِل َطــا‬
‫ع ِت ِه‬
َ ‫س ِل ُكنَّـا أ َ ْك‬
‫ـر َم األ ُ َم ِـم‬ ْ ‫ِبـأ َ ْك َر ِم الر‬

‫ اسنے همیں اطاعت په بالیا‬،‫انکو حق نے دعوت دی‬

‫ت سے ہم ہوگئے خیراال ُ َمم‬
ِ ‫ طاع‬،‫وه ڻہرے اکرم الرسل‬

‫ نو مونږ تر‬،‫چۍ کله هللا پاک جل جاللهو پيغمبر صلۍ هللا عليه وسلم په اکرم الرسل باندې غږ کړل‬
‫ټولو کښۍ افضل و اچت امت قرار شوې يو‬

.‫چون خواند خدا خواننده ما را بطاعت خود به ”گرامی ترین پیغمبران“ باشیم ما گرامی ترین ا ّمتها‬

Allah gave him Call, he invited us for His devotion

He’s high-honour Prophet, we high-honour nation

Glossary:
1. Da’ee ‫ دَا ِعی‬: one who invites for religious path, caller to good deeds
2. Akramar Rusul ‫س ِل‬ ْ ‫ أ َ ْك َر ِم الر‬: most honoured amongst all prophets
(See that between ‫ َد َعا‬and‫ َدا ِعینَا‬is Jins Ishtqaq)

Literal Translation: Since Allah Himself titled our Prophet Muhammad

‫ صلى هللا علیه و آله وسلّم‬as the most honoured amongst the Prophets whom he
sent to invite us for His submission and obedience, we also take pride to
be the best amongst entire nations that passed before us.
________________________________________________
Explanatory Notes: Since Prophet ‫ صلى هللا علیه و آله وس ّلم‬himself merits to be called
‫( أشرف الرسل‬highly esteemed), ‫( أعظم الرسل‬greatest), and ‫( أفضل الرسل‬the best) amongst
the Prophets, his Ummah has also been bestowed the titles of ‫( اأكرم المم‬most honoured
among the nations), ‫( أشرف ال امم‬esteemed among the nations), and ‫( خیراألمم‬best
among the nations). Quran says; ‫اس‬ ِ ُ ‫( كنتم خیر أ َّمة أ‬Translation: You are the best
ِ َّ‫خرجَت للن‬
nation taken amongst the mankind). The superiority of this Ummah against other
nations is also evident in other divine Scriptures.

‫چو راه یافت بر آن در براه میخوانند‬ ‫گدای کوی ترا پادشاه میخوانند‬

Quran has given this special and exclusive pride to the present Ummah; ‫شهَدآ َء‬ ُ ‫ِلتَكُونُو‬
‫اس‬
ِ َّ ‫ن‬‫ىال‬َ ‫ل‬‫ع‬َ (Translation: You shall be witness over the mankind on the Day of
Resurrection).
‫چون بشاش نگاه موسى كرد – شدن از امتش تمنا كرد‬
 ‫ى صلى هللا علیه و آله وسلّم‬ ِ ‫اَلفَصل الثامن فى ِذ ْك‬
ّ ِ ِ‫رجهاد النَّب‬

Chapter Eight

REARDING THE BATTLES OF PROPHET MUHAMMAD ‫صلى هللا علیه و‬

‫آله وسلّم‬

Introduction: This Chapter contains 22 stanzas. This chapter describes

the Jihad (Holy War), its conduct against aggression, firmness and
chivalry shown by the Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬and his
companions during battles. How enemies would shiver upon his onslaught
on the battlefield and how their consecutive defeats had baffled them.
They had lost their sense of time in terms of days, or months and years.
Islam had come as a dear and welcome guest which was keenly hosted
by the Companions of the Prophet ‫صلى هللا علیه و آله وسلّم‬. Initially on weak
foundations, it had gradually stabilized with the addition and accession of
allies and die-hard believers who were steadfast. Their bravery was
matchless. Their performance on the occasion of the battles of Badr, Uhud
and Hunain proved their mettle. Under the command of the Prophet ‫صلى‬
‫هللا علیه و آله وسلّم‬, they became the best fighting force and well-disciplined
troops on the battlefield. Their skills included sword fight, targeting spears
and lances and riding in which they acquired very high standards. It was
the struggle, sacrifices and endeavours of these brave and valiant soldiers
of Islam which paved the way for ultimate great victories by the Muslims
in the subsequent epochs.

(120)
‫ب ا ْل ِعـدَا أ َ ْنبـَــا ُء بِ ْعث َ ِت ِه‬
َ ‫َراعَتْ قُلُ ْو‬
‫غ ْفــالً ِ ّمنَ ا ْلغَنَ ِـم‬ ُ ْ‫َكنَبْـأَة أَجْ فَلَت‬

‫تهرا گئے اعدا کے دل‬

ّ ‫سن کے بعثت کی خبر‬
‫شیر کی آواز سے جیسے ڈرے غافل غنم‬

‫د رسول پاک صلۍ هللا عليه وسلم رسالت خبره نه دشمنانو زړونه دومره اوئيريدل لکه چۍ مژونه او‬
‫اؤزې د زمرې اواز نه اوئريږې‬

.‫ همچون آوازی که بترساند رمه گوسفندان را‬،‫ترسانید دلهای دشمنان را خبرهای رسالت او‬

Enemy hearts scared at the news of his Commission

As hearing a shriek, heedless cattle flee in dispersion
Glossary:
1. Ra’at ْ‫ َراعَت‬: from ‫ روع‬means fear, fright, terror, dread
2. Nab’atin ‫ نَبْـأَة‬: shriek, noise, shrill
3. Ajfalat ْ‫ أَجْ فَلَت‬: from‫ أجفال‬to startle, frighten, scare away , drive away
4. Ghanam ‫غنَ ِـم‬ َ : sheep, goats, cattle
(There is Jins Ishtqaq between ‫ نَبأة‬shriek and ‫ اَنباء‬news)

Literal Translation: Upon receiving the news of his Commissioning to

Prophethood, the enemies’ hearts were filled with fear and they got scared
away. It was like the heedless cattle who wander around and flee away in
fear upon hearing a loud shriek.
‫وه بجلى كا كڑ كا تها یا صوت هادى – عرب كى زمین جس نے سارى هالدى‬

(121)
‫َمـا َزا َل ی ْلقَــا ُه ُم فِی كُـ ِ ّل ُم ْعت َ َرك‬
‫َلى َوض َِـم‬ ٰ ‫تى َحك َْوا بِا ْلقَنَـا لَحْ َما ع‬ ّٰ ‫َح‬

‫جنگ کے میدان میں کفّار کی حالت نہ پوچهہ‬

‫جسم تهےنیزوں پہ انکے جیسے کندهوں پر لحم‬

‫رسول پاک صلۍ هللا عليه وسلم په هر ميدان جنګ کښۍ کفارو سره جنګيدلې دې تر دومره چۍ هغه‬
‫کافران به دومره ډير په نيزو لږيدل لکه چۍ قصاب په تخته باندې غوښه پرته وې‬

‫ تا حدّی که مشابه شدند به نیزه‬،‫نگشت هرگز که مالقی شدی با کفّار در هر جنگ گاهی و معرکه ای‬
.‫ت بر کناره آویخته‬
ِ ‫به گوش‬

At each battlefield, with unbelievers a confrontation

Led to lances bearing flesh of enemy in suspension

Glossary:
1. Mu’tarakin ‫ ُم ْعت َ َرك‬: battlefield, combat ground, campaign site
2. Haku ‫ َحك َْوا‬: they became like
3. Qana ‫ قَنَـا‬: spear, lance
4. Wadam ‫ َوض َِـم‬: butcher’s block, butcher meat

Literal Translation: Prophet ‫ صلى هللا علیه و آله وسلّم‬always met them fiercely
on all the battlefields. Their fate was similar to the slaughtered meat
pieces hanged on a butcher’s block.
________________________________________________
Explanatory Notes: Prophet ‫ صلى هللا علیه و آله وسلّم‬attended 19 battles in person. Out
of these, he took to active combat in nine battles namely; Badar, Uhud, Mureesa, battle
of Ditch, Bani Quraizah campaign, Khyber, conquest of Makkah, Hunain and Taif.
 (122)
‫ط ْونَ بِـ ِه‬ُ ِ‫ار فَكَــاد ُْوا ی ْغب‬
َ ‫َود ْوا ا ْل ِف َر‬
‫الر َخ ِم‬
َّ ‫ـان َو‬ِ َ‫أَشْـال َء شَـالَتْ َم َع ا ْلعُ ْقب‬

‫جنگ کی دہشت سےانکو بہاگنا منظورتہا‬

‫آرزو رکہتے تهے کهالیں چیل وگده انکا لحم‬

‫ خو منډه وهلو نه پس هم دوئ خير‬.‫کفار تر دومره راغلل چۍ دوئ په منډه باندې مجبور شول‬
‫ او دوئ دغه انجام نه که خبر شول نو دوئ به په‬.‫ ځکه چۍ دوئ ډير بد انجام ليکلې شوې دې‬.‫نيشته‬
‫هغه غوښو تکړو باندې رشک کوې چۍ کوم په ميدان جنګ کښۍ پراته دې او د ځنګل ځناوران او په‬
‫هوا کښۍ ګدان هغه غوښې خورې‬

‫ و نزدیک شدند که تمنّا برند بگریختن بر گوشت پاره هایی که مرتفع‬،‫ودوست داشتند گریختن را‬
.‫شوند بر سر نیزه با عقابها و همای ها‬

Enemies liked to flee; they preferred being eaten

At the hands of eagles or vultures as easier done

Glossary:
1. Waddu ‫ َود ْوا‬: they wanted, they liked
2. Kadu ‫ كَــاد ُْوا‬: they came near to, almost
3. Yaghbitun َ‫ط ْون‬ ُ ‫ ی ْغ ِب‬: to envy
4. Ashla’a ‫أَشْـال َء‬: (pl. of ‫شلُو‬ َ ) Limb, body specially after wasting or
decaying; remains
5. Shaalat ‫شَـالَت‬: went high, raised up
6. Uqbaan ‫ـان‬ ِ ‫ع ْق َب‬
ُ : plural of ‫ عقاب‬eagle
7. Rakham ‫ َّر َخ ِم‬: vultures (plural of ‫) رخمة‬
ِ َ‫ع ْقب‬
(See Jins Ishtqaq between‫ ا َشْـال َء‬and ‫ )شَـالَت‬Also see the use of ‫ـان‬ ُ and ‫ َّرخ َِم‬eagles and
vultures).

Literal Translation: They (enemies after confronting him were so

terrified), they wanted to flee from the battlefield. Their plight was such
that they even envied on the body parts of their killed comrades which
were up in the skies in the grip of eagles and carnivorous vultures (at least
free and away from the awe and strikes of the Islam’s fighters).

(123)
‫ت َ ْم ِضی اللَّیـَا ِلی َوال ید ُْر ْونَ ِع َّدت َ َهـا‬
ُ ‫ش ُه ِر ا ْل ُح‬
‫ـر ِم‬ ْ ُ ‫َما لَ ْم تَك ُْن ِ ّم ْن لَیـَا ِلی األ‬

‫ڈر کے مارے یوں گذرجاتی تہیں راتیں بشمار‬

‫سوا راتوں کے جن کے ہیں مہینے محترم‬ِ ‫ہاں‬
 ‫ دا ورځ و شپه به هم داسې تيريدل خو کافران به په شمار‬،‫تر څومره چۍ د حرمت والې شپې نه ولې‬
‫باندې نه پوهيدل‬

.‫ مادام که نبودی از شبهای ماههای حرام‬،‫و میگذشت شبها و نمی دانستند شمار آن را‬

Nights passed, enemy forgot count in confusion

Until came nights of months when war forbidden

Glossary:
1. Tamdee ‫ ت َ ْم ِضی‬: passed, spent
2. Ma Lam takun ‫ َما لَ ْم تَك ُْن‬: until it did not happen, turn up
3. Ash’hurul Hurum ‫ـر ِم‬ ْ ُ ‫أ‬: forbidden months. Four months of the
ُ ‫ش ُه ِر ا ْل ُح‬
Islamic Calendar namely; Zul Qad, Zul hajj, Muharram and Rajab
when no hostility or war was allowed to any warring tribe.

Literal Translation: Enemies were so terrified that they even forgot the
count of days and nights. The only thing they remembered was when
would the ‘forbidden months’ come up so that they could escape this
onslaught.
Explanatory Notes: Quran says:
َّ ‫سأَلُونَكَ ع َِن ال‬
‫شه ِْر ا ْلح ََر ِام قِتَال فِی ِه ۖ قُ ْل قِتَال فِی ِه َكبِیر‬ ْ ‫ی‬
They question thee (O Muhammad) with regard to warfare in the sacred month.
Say: Warfare therein is a great (transgression)- Surah Baqarah-2, Verse 217

These months include Rajab, Zhi Qa’ad, Zhi Hajj and Muharram.

(124)
‫سـا َحت َ ُه ْم‬َ ‫كَـأنَّ َما ال ِ ّدینُ ضَیف َح َّل‬
‫ِلى لَحْ ِم ا ْل ِعــدَا قَ ِـر ِم‬
ٰ ‫بِكُــ ِ ّل قَ ْرم ا‬

‫لشکر اسالم تہا مہمان انکے صحن میں‬

ِ
‫چاہتا تہا هر نفس مل جائے دشمن کا لحم‬

‫مطلب اسالم د هغه ميلمه په شان دې چۍ کوم په بهادورو کښۍ او په سردارانو کښۍ راغلې دې او‬
‫دوئ سره د کافرانو سره جنګ کوې او هر يو سردار د دښمن غوښه خوړلو له پاره زړه بۍ قرار دې‬

.‫ با همه بزرگانی که بگوشت دشمنان مشتاقند‬،‫گوییا که دین مهمانی است که فرود آمده بعرصه کفّار‬

As if Islam was a guest that did land in their domain

Its every chief vying for enemy flesh, intent and keen

Glossary:
1. Hall ‫ َح َّل‬: landed, came around, appeared
 2. Saha َ‫سـاحَت‬ َ : plane
َ
3. Qarm ‫ ق ْرم‬: chief, lord, master
4. Qarim ‫ قَ ِـر ِم‬: very eager, enthusiastic, keen
(See contrast between Qarm ‫ قَ ْرم‬and Qarim ‫) قَ ِـر ِم‬.

Literal Translation: As if this religion (Islam) was like a guest which had
landed in their fields with each of its commanders keen to attack the
(invading) enemy and peel their flesh.

(125)
‫ســا ِب َحة‬َ ‫ق‬ َ ‫ـر َخ ِمیس فَ ْو‬ َ ْ‫ی ُجـر بَح‬
ِ َ ‫یـر ِمی ِب َم ْوج ِ ّمنَ األ َ ْب َطــا ِل ُم ْلت‬
‫ـط ِم‬ ْ

‫تیز رو گہوڑوں پہ تہا وه لشکر دریا مثال‬

‫جنگ کے میدان میں موجیں لگاتا دمبدم‬

‫اسالم ځان سره يو داسې لشکر راوړو چۍ کوم عسکر په ښکلو اسپو باندې سپور دې او دا عسکر‬
‫دښمن سره داسې وشنتل لکه چۍ د بحر لهرونه خپل مينځ کښۍ شنۍ‬

‫ و می اندازد موجی از دلیران و پهلوانان جوش زننده‬،‫میکشد دریای لشکر را بر باالی اسبان دونده‬
.‫و خروش کننده را‬

Galloping army atop horse like raging ocean

Like wild waves of many a valiant champion

Glossary:
1. Yajurru ‫ـر‬
ّ ‫ ی ُج‬: driving, galloping, pulling ahead
2. Khamees ‫ َخ ِمیس‬: army, an army has five sections; ‫ مقدمة‬front force,
‫ قلب‬Centre, ‫ میمنة‬right of centre, ‫ میسرة‬left of centre & ‫ ساقة‬rear
force.
3. Sabihat ‫ســابِ َحة‬ َ : floating (here it refers to fast galloping horses)
4. Multaim ‫ـط ِم‬ ْ
ِ َ ‫ ُملت‬: from ‫ تالطم‬to collide (attribute of waves) colliding

Literal Translation: This religion drives the vast numbered army of

Islam’s heroes on horse backs. As if the waves of ocean keep striking and
spreading farther at lightning speed and with full force.

(126)
‫سـب‬ ِ َ ‫هلل ُمحْ ت‬ ِ ‫ِم ْن كُــ ِ ّل ُم ْنـتَدِب‬
ْ ‫سـتَأ ْ ِصل ِلّ ْل ُك ْف ِر ُم‬
‫ص َطـ ِل ِم‬ ُ ‫سـ‬
ْ ‫ط ْو بِ ُم‬ ْ ‫ی‬

‫ت حق کے مرد‬
ِ ‫اجر کی امید والے دعو‬
 ‫کفر کی بنیاد کو کرتے تهے بالکل کالعدم‬

‫ده دې لشکر هر يو بهادر د هللا پاک حکم منل کؤنکښۍ دې‪ .‬هغه د جهاد د ثواب اميد خپل خدائ نه‬
‫لرې او په کفر باندې داسې توره باندې حمله کوې چۍ کوم نه کفر ټول بيخ پرې شۍ او برباد شۍ‬

‫این پهلوانان همه اجابت کنندگان دعوت خدائ تعالی هستند که از بهر کسب رضای خداوند قدم بمیدان‬
‫کارزار نهاده اند‪ ،‬و حمله میکنند با سالحهایی که کفر را از بیخ وبن بر میکند و زمین را از فساد اهل‬
‫عناد پاک میسازد‪.‬‬

‫‪From Allah assigned was everyone a compensation‬‬

‫‪They attacked to uproot infidelity and all acts pagan‬‬

‫‪Glossary:‬‬
‫‪ means to deputize, second‬إنتدب‪ُ : from‬م ْنـتَدِب ‪1. Muntadabin‬‬
‫سـب ‪2. Muhtasib‬‬ ‫‪ُ : hopeful of reward, compensation‬محْ ت َ ِ‬
‫سـ ُ‬
‫طو ‪3. Yastoo‬‬ ‫)سطو ‪ : attacks, bursts into, storms (from‬ی ْ‬
‫سـتَأ ْ ِصل ‪4. Mustasil‬‬ ‫)إستیصال‪ُ : to uproot, exterminate (from‬م ْ‬
‫ص َطـ ِل ِم ‪5. Mustalim‬‬‫‪ُ : same meaning as at 4 above, exterminator‬م ْ‬

‫‪Literal Translation: Every one who has become a deputy to second the‬‬
‫‪ُ also meaning a‬محْ ت َ ِ‬
‫سـب( ‪religion of Allah is an evaluator of his inner self‬‬
‫‪hopeful of reward). He attacks the infidelity by storming it with the ultimate‬‬
‫‪aim of crushing it forever.‬‬

‫‪ had developed an army which was‬صلى هللا علیه و آله وس ّلم ‪Explanatory Notes: Prophet‬‬
‫‪riding on fast running horses, bursting upon enemy like waves. These troops of‬‬
‫سـب ‪ُ (accepting the call for Jihad) whenever called for and‬م ْنـتَدِب ِ‬
‫هلل ‪champions were‬‬ ‫ُمحْ ت َ ِ‬
‫هلل‬
‫‪ِ (those desiring martyrdom and its reward).‬‬

‫)‪(127‬‬
‫الم َو ْهی ِب ِهـ ْم‬
‫س ِ‬ ‫غدَتْ ِملَّةُ ِ‬
‫اإل ْ‬ ‫تى َ‬ ‫َح ّٰ‬
‫الر ِح ِـم‬ ‫َ‬
‫ص ْولَة َّ‬ ‫ِم ْنم بَ ْعــ ِد ُ‬
‫غ ْربَتِ َها َم ْو ُ‬

‫دین حق یوں انکے دم سے آخرش ظاہر ہوا‬

‫ِ‬
‫مل گئے بچہڑے ہوئے اور ہوگئی غربت بہی کم‬

‫د اسالم دغه مجاهدين تر دومره جنګيدل چۍ هو دوئ بهادر اصحابه کرامو له وجه ملت السالميه په‬
‫وجود کښۍ راغله او دا بهادران خپل غربت او کمزورتيا نه روسته خپل غو خوار وروړو او خوائيندو‬
‫سره مالؤ شول‬

‫تا آنکه دین سالم در اثرحمایت و جهاد اصحاب رسول و پس از غربت و بی کسی نیرومند و پُر قُ ّوت‬
‫گشت‪.‬‬
Until the comity of Islam developed a cohesion
After dispersion, became a united, solid nation

Glossary:
1. Ghadat ْ‫غدَت‬ َ : became
2. Bhim ‫ بِ ِهـ ْم‬: With them (Champions of Islam, warriors)
3. Ghurbat ‫غربَت‬ ُ : being away from homeland
4. Mosulatur Rahm ‫الر ِح ِـم‬ َّ َ‫ص ْولَة‬
ُ ‫ َم ْو‬: connected to womb, get help

Literal Translation: Until the nation of Islam, by virtue of Jihad, became

united with its helpers into one monolithic community with many aides and
assistants after a long separation.

(128)
‫یر أَب‬ ِ ‫َم ْكفُ ْولَـةً أَبَـدا ً ِ ّمنہـ ْم ِبـ َخ‬
‫یر بَ ْعـل فَــلَ ْم تَیتَـ ْم َولَ ْم تَئِـِم‬ِ ‫َو َخ‬

‫جیسے مل جائے کسی کو نیک شوہر اور ِپدر‬

‫بیوگی کا اور یتیمی کا اسے پهر کیا ہو غم‬

‫ تر ټولو کښۍ خه پالر او تر ټولو کښۍ خه ميړه په وجه‬،‫ملت اسالميه د دئ اصحابه کرام له وجه‬
‫باندې قائم و دائم به وې او نن نه پس به نه دا ملت يتيم کيږې او نه به کنډه ترې نه جوړيږۍ‬

‫شر دشمنان در پناه بهترین پدری و بهترین شوهری و‬

ّ ‫آیین بحق اسالم تا ابد محفوظ است از‬
.‫ بنا براین چنین دینی یتیم و بی شوهر نمیشود‬،‫سرپرستی‬

Cared by father, thus became Islam’s constitution

Best patron, not to be widowed or become orphan

Glossary:
1. Makfoola ً‫ َم ْكفُ ْولَـة‬: one whose rights are protected, who is duly
attended
2. Balin ‫ بَ ْعـل‬: husband or patron
3. Taitam ‫ تَیتَـ ْم‬: orphaned
4. Ta’im ‫ تَئِـِم‬: widowed

Literal Translation: Because of these champions of Islam, Islam (polity)

was taken care of its needs in such a way that it got a father or a husband,
thus, never again it became orphaned or widowed.

(129)
‫صا ِد َم ُه ْم‬
َ ‫سـ ْل عَنہ ْم م‬ َ َ‫ُه ُم ا ْل ِجبَـا ُل ف‬
‫ص َطد َِم‬ْ ‫َمــا َذا لَ ِقی ِمنہ ْم فِی كُـ ِ ّل ُم‬
 ‫تهے وه مث ِل کُوه پوچهو دشمنوں سے انکا حال‬
‫کچہہ اگر دیکہا هے ان کو شامل جنگ و صدم‬

‫دغله اصحابه کرام مثال داسې ديه لکه چۍ غر‪ .‬د دې تپوس هغه کفارو نه وکړه چۍ دوئ په ميدان‬
‫جنګ کښۍ څه څه ليدلې دې؟‬

‫ایشان کوههایند پس بپرس ازیشان حمله برنده ایشان را‪ ،‬چه دیدند ازیشان در هر معارض و معرکه‪.‬‬

‫‪Ask Muslims’ opponents; they were a mountain‬‬

‫‪They’ll tell how they found them in confrontation‬‬

‫‪Glossary:‬‬
‫صادِم ‪1. Musaadim‬‬ ‫‪ُ : adversary, opponent‬م َ‬
‫ص َطدَم ‪2. Mustadam‬‬‫‪ُ : fighting arena, where fierce battle is fought‬م ْ‬

‫‪Literal Translation: They are strong and sturdy like mountains. Ask about‬‬
‫‪them from their confronters who will tell how they found these Muslim‬‬
‫‪champions on the battlefield.‬‬
‫)‪(130‬‬
‫س ْل أ ُ ُحدًا‬
‫سـ ْل بَدْرا ً َو َ‬ ‫فُ َ‬
‫سـ ْل ُحنَینا ً َو َ‬
‫ص ْـو ُل َحتْف لَّ ُه ْم أَد ْٰهى ِمنَ ا ْل َو َخ ِم‬‫فُ ُ‬
‫پوچهہ لو بدر و حنین و احد سے بہ انکا حال‬
‫موت کے اقسام ہرگز تهے َوبا سے کچہہ نہ کم‬

‫که ته نه منعې نو بيا د غزوه حنين او احد کښۍ شامل شوې خلقو نه تپوس وکړه چۍ ده هغه کافرانو‬
‫باندې مرګ‪ ،‬د هيضه او طاعون بيماريونو نه څومره سخت ؤو؟‬

‫و بپرس از واقعه حنین و بپرس از بدر و بپرس از احد فصول مرگ را‪ ،‬که به کفّار سختر بود از وبا‬
‫و طاعون‪.‬‬

‫‪Then ask Badar, ask Uhud and ask Hunain‬‬

‫‪Enemy met death; worse than food poison‬‬

‫‪Glossary:‬‬
‫‪ means type, portion, category (also‬فصل ‪ : plural of‬فُ ُ‬
‫ص ْـو ُل ‪1. Fusool‬‬
‫)‪crop‬‬
‫‪َ : death‬حتْف ‪2. Hatf‬‬
‫‪ means worse, severe‬داهیة ‪ : from‬أَد ْٰهى ‪3. Adha‬‬
‫‪ means eating disorder (plague, food‬تخمة ‪َ : from‬و َخ ِم ‪4. Wakham‬‬
‫)‪poisoning‬‬
Literal Translation: As regards chivalry and achievements of Muslim
warriors, ask (accounts of) Badar, Uhud and Hunain battles, you will
notice how enemies had death blows striking them in what painful forms
which were worse than dying of food poison.
________________________________________________
Explanatory Notes: This erse refers to the battle of Wells at the field of Badar(02
A.H.), Uhud battle (3 A.H.) & Hunain expedition (in 8 A.H.) where Muslims defeated
their adversaries. At Hunain, Muslims were 10,000 and opponents were 3000 only.
On this occasion, Muslim army prided in being greater in numbers than the enemy.
But they were ambushed by the opponents and were on the verge of perishing. When
only a handful of Companions were left around, Prophet ‫ صلى هللا علیه و آله وسلّم‬who was
riding on a mule, said; ‫ أناالنبى الكذب أنا إبن عبدالمطلب‬. At Last, Prophet ‫صلى هللا علیه و آله وسلّم‬
threw pebbles unto the enemy side which blinded them. Muslim troops were aided by
invisible angels from skies and in the end, came out victorious.

(131)
ْ‫یض ُح ْمرا ًم بَ ْع َد َما َو َردَت‬ ِ ِ‫صد ِِری ا ْلب‬ ْ ‫ا َ ْل ُم‬
ْ ‫ِمنَ ا ْل ِعــدَا ُك َّل ُم‬
‫س َو ّد ِ ّمنَ ال ِلّ َم ِـم‬

‫یوں سپیدی سرخ روئی سے بدل جاتی تهی سب‬

‫سر قَلم‬
َ ‫زخم کهاکر جب ہوا کرتے تهے ان کے‬

‫د اسالم دغه بهادر اصحابه کرام په خپل پړکيدؤنکښۍ تورې به د کافرانو تور اږده ويښتو باندې وهل‬
‫او واپس به يې دا تورې له وينو نه سور راوړل‬

‫ چنان بر سر دشمنان فرود می آوردند که‬،‫شرهای صیقلی سپید خود را بیرون آورد‬
ِ ‫آن پهلوانان شم‬
.‫شمشیرها از خون دشمنان سرخ رنگ می گشت‬

Their white swords return red after penetration

Into long, black-haired heads of all the foemen

Glossary:
1. Almusdari ‫صد ِِری‬ ْ ‫ ا َ ْل ُم‬: from ‫ إصدار‬bring back (animals after watering
them)
2. Beed ‫یض‬
ِ ‫ ِب‬: white wsords
3. Waradat ْ‫ َو َردَت‬: from ‫ ورود‬to take to (animals to their watering place)

4. Muswaddin ‫س َو ّد‬ْ ‫ ُم‬: black

5. Lamam ‫ لَ َمم‬: plural of ‫ لمة‬hair which come down upto ear-lobe

ْ ‫ ا َ ْل ُم‬and ْ‫)و َردَت‬.

(See contrast between ‫صد ِِری‬ َ Also see the use of colour words
‫ًم‬
‫یض ُح ْمرا‬
ِ ِ‫س َو ّد ب‬
and
ْ ‫ُم‬
Literal Translation: The Muslim heroes attack in such a way that their
white swords penetrate the heads of enemies, cutting through their dark
hair and when drawn out, they are red with enemy-skull blood.
________________________________________________
Explanatory Notes: Long, black hair signifies Arab tradition by which Arab youth
used to sport long hair as a sign of chivalry and valour. At the war front, they used to
knit them into pony-tail in order to protect head as well as to indicate that they were
brave warriors. But Muslim warriors targeted their ponies, breaking their pride so that
the Muslim warriors’ swords were full of blood after piercing through the enemy heads.

(132)
ْ‫ط َما ت َ َركَت‬ّ ِ ‫ســ ْم ِر ا ْل َخ‬
ُ ‫َوا ْلكَاتِ ِبینَ ِب‬
‫یر ُم ْنعَ ِج ِم‬
َ ‫غ‬ َ ‫سم‬ ْ ‫ف ِج‬ َ ‫ْأقــال ُم ُه ْم َح ْر‬

‫دشمنوں کے جسم کو بے زخم چهوڑا ہی نہیں‬

‫کارفرما اس طرح تهے ان کے نیزوں کے قلم‬

‫د اسالم بهادر اصحابه کرامو به په خپل نيزو باندې دا خط ليکلو چۍ ده دوئ قلمو به د کفارو په جسم‬
‫باندې داسې يو ټکې يا حصه هم د نقطه يعنۍ زخم بغيره نه يې پريشائ‬

ّ ‫و نویسندگان بودند بقلمهای نیزه های خ‬

‫طی که نگذاشت قلمهای ایشان حرف جسمی از کفّار را بی‬
.‫نقطه‬

Warriors like calligraphers use their lance as a pen

Not let enemy’s letter (organ), without punctuation

Glossary:
1. Sumr ‫ــمر‬
ْ ‫س‬ُ : lances (pl. of ‫)اَس َمر‬
2. Ghair Mun’ajim ‫یر ُم ْنعَ ِج ِم‬
َ ‫غ‬َ : without dot, marks of punctuation

ْ ‫ أ ْقــال ُم‬and ‫) ُم ْنعَ ِج ِم‬.

ّ ِ ‫الخ‬,
(See the use of harmonious context of words َ‫ َكاتِبِین‬, ‫َط‬

Literal Translation: They showed such feats of spear-casting that no

body-part of the enemy was left without penetration. Their lances worked
like a calligrapher’s pen works on the canvas, leaving no part untouched.

(133)
‫یز ُه ْم‬ ِ ‫سـالحِ لَ ُه ْم‬
ُ ‫سیما َ ت ُ َم‬ ّ ِ ‫شَـا ِكی ال‬
َ‫سـل ِم‬
َّ ‫سیما َ ع َِن ال‬ ُ َ ‫یمت‬
ّ ِ ‫ـاز بِال‬ ْ ‫َوا ْل َو ْر ُد‬

‫گو مسلّح تهے مگر رکہتے تهے سجدے کے نشان‬

‫تهے صحابہ رضہ مث ِل گل کفّار مانند سلم‬
 ‫د اسالم دغه بهادران له هتهيارو لورې نو خه مسلح ولل او دوئ د پاره يو خاص نقشه وه چۍ کوم‬
‫به دوئ له کافرانو نه جدا ښکارول لکه چۍ ګالبو بوټې د کيکر بوټې نه بدل وې‬

‫ و حال آنکه‬،‫ و مر ایشان را سیمایی بود که ممیز ایشان بود‬،‫سالحهایی کامل و تمام در بر ایشان بود‬
.‫گل جدا میشود به سیما از درخت بی بر‬

Well-armed they are, with signs of distinction

As the rose plant, from Acacia, does outshine

Glossary:
1. Shak ‫َـاك‬
ِ ‫ ش‬: prick, pierce (ِ‫سـالح‬
ّ ِ ‫ شَـا ِكی ال‬means fully armed, to the teeth,
bristling with arms)
2. Seema َ ‫سیما‬ ِ : sign, mark
3. Salam ‫سـلَ ِم‬
َّ : Acacia (a rose-type shrub with white or yellow flowers
but thorny ones)
(See the use of ‫َـاك‬ َ ‫سـلَ ِم‬
ِ ‫ش‬, ‫و ْر ُد‬, َّ )

Literal Translation: Companions of Prophet ‫ صلى هللا علیه و آله وسلّم‬are fully
armed. They are distinct by their qualities (of cleanliness and piety) which
make them distinct from others. Like a rose flower which always stands
distinguished despite resemblance with Acacia flower which is thorny.
________________________________________________
Explanatory Notes: Quran mentions distinct qualities of Prophet ‫’صلى هللا علیه و آله وسلّم‬s
companions; ‫( سیماهم فی وجوههم من اثرالسجود‬Translation: They have signs on
foreheads by impressions from prostration (prayer.)

(134)
َ ‫ح النَّص ِْر نَش‬
‫ْـر ُه ُم‬ ُ ‫ت ُ ْهدِی إِ َلیـكَ ِریا‬
َ
‫الو ْر ُد فِی األ ْك َم ِام ُك َّل ك َِم ْی‬
َ ‫ب‬ ُ ‫س‬ِ ْ‫فتَح‬

‫بوئے نصرت جب صبا الئے تو یہ سمجہیگا تُو‬

‫مثل عنچوں کے غالفوں می تهے وه عالی ہ َمم‬

‫ نو دې پاره ته‬.‫د خدائ وندې فتح واله باد دې مجاهدانو واله خوشبوئ تحفه ستا لور ته تر ليږۍ‬
‫داسې خيال کوه چۍ هر مجاهد خپل غالمانو مينځ کښۍ يو ښکلې شګوفه ده‬

‫ پس پنداری تو که شکوفه است در عنچه‬،‫بهدیه می فرستد بسوی تو بادهای نصرت بوی ایشان را‬
.‫هر پهلوانی را‬

Their scent, by victory-winds reaches your pavilion

Ye deem as budding roses, these armed valiant one

Glossary:
 َ ‫ نَش‬: fragrance
1. Nashr ‫ْـر‬
2. Akmam ‫ أ َ ْك َم ِام‬: (plural of ‫ ِكم‬cover of rose, perianth, calyx)
3. Kamiyy ‫ ك َِم ْی‬: armed, ironclad (Also means brave, valiant, bold,
courageous)

Literal Translation: The fragrance of these valiant warriors reaches you

through the wind of victory. So you can see that like a flower embedded
in its cover, they look embedded in their armour.

(135)
ً ‫ظ ُه ْو ِر ا ْل َخی ِل َنبْتُ ُربـا‬ُ ‫كَــأَنہ ْم فِی‬
‫شـ َّد ِة ا ْل ُح ُز ِم‬
ِ ‫ِم ْن شَـ َّد ِة ا ْل َح ْز ِم ال ِم ْن‬

‫تهے وه گهوڑوں پر سوار ایسے کہ ڻیلوں پر درخت‬

‫زین کی پروا نہ تهی ان شہسواروں کو بہم‬

‫دا مجاهدان خپل اسپو شاګانو باندې داسې ناست ولل لکه چۍ د ټيلو باندې شين واشه پراته وې او د‬
‫دې وجه باندې دوئ خپل سوارې باندې هوښيار وې او د اسپو په زين باندې اسې ځانونه نه مږۍ‬

.‫قوت و حزم خود نه از سختی تنگ زین‬

ّ ‫ از سختی‬،‫گوییا ایشان در پشتهای اسب گیاه و درخت ببسته اند‬

They sit on horse-back, sprout- in erect position

Look stiff not due to girdles but in determination

Glossary:
ُ : horse-back (‫ ظهر‬back)
1. Zuhurul Khail ‫ظ ُه ْو ِر ا ْل َخی ِل‬
2. Nabt ُ‫ نَبْت‬: plant, sprout, shoot
3. Ruba ‫ ُربـا‬: hill, hillock, mound, hummock, knoll
4. Hazm ‫ َح ْز ِم‬: resolve, determination, steadfastness
5. Huzum ‫ ُح ُز ِم‬: belt, girdle, strap, waistband
(See use of ِ‫ شَـ َّدة‬to tie tightly with rope and ِ‫ ِشـ َّدة‬power, energy, strength).
Also see Jins Muharraf between ‫ َح ْز ِم‬and ‫) ُح ُز ِم‬

Literal Translation: During ride, these companions of Prophet ‫صلى هللا علیه‬
‫ و آله وسلّم‬are seated on animal in a way that their heads stand high as if
sprouting plants whose roots are so deep in the ground that they never
bow on gusty winds. Their upright, solid posture is not because they feel
tightened by girdles fastened in their waist but because their aims are high
and intentions are resolute.

(136)
 ‫ـه ْم فَ َرقا ً‬
‫س ِ‬ ‫ب ا ْل ِعدَا ِم ْنم بَأ ْ ِ‬
‫ارتْ قُلُ ْو ُ‬ ‫َط َ‬
‫ْـم َوا ْلبُ َه ِـم‬
‫ق بَینَ ا ْلبَه ِ‬ ‫فَ َمـا تُـفَ ِ ّر ُ‬

‫هوش غائب تهے عدو کے‪ ،‬سختیوں سے جنگ کی‬

‫سورما هے یا غنم‬
‫فرق کر سکتے نہیں تهے ُ‬

‫د دښمن زړه کښۍ د مجاهدينو حمله ډار ګډ شو‪ .‬نو دې وجه باندې دوئ د اؤزې بچيو او د بهادر‬
‫مجاهدينو مينځ کښۍ فرق نه شو کولې‬

‫بپرید دلهای دشمنان از بهرایشان از ترس‪ ،‬پس فرق نمی کردند میان بهایم و دلیران‪.‬‬

‫‪Enemy hearts panick by force of trepidation‬‬

‫‪They could not differentiate a lamb from lion‬‬

‫‪Glossary:‬‬
‫ارتْ ‪1. Taarat‬‬ ‫‪ flying of heart means getting‬طیران القلب( ‪َ : flew off‬ط َ‬
‫)‪panicked‬‬
‫‪ : force, intensity‬بَأ ْ ِس ‪2. Baas‬‬
‫‪ : fear, dread‬فَ َرق ‪3. Faraq‬‬
‫)‪ : cattle, animals like calf, lamb (plural‬بَهْـم ‪4. Bahm‬‬
‫)‪ : valiant, brave, heroic (plural‬بُ َه ِـم ‪5. Buham‬‬
‫‪). Also see Jins Ishtqaq between‬بُ َه ِـم ‪ and‬بَهْـم ‪(See Jins Muharraf between‬‬
‫ق ‪ and‬فَ َرقا ً‬
‫)تُـفَ ِ ّر ُ‬

‫‪Literal Translation: The enemies lost heart by intense fear of these‬‬

‫‪ so much that they got nervous‬صلى هللا علیه و آله وسلّم ‪companions of Prophet‬‬
‫‪and could not distinguish between a brave man and the lamb (innocuous‬‬
‫‪kid of sheep) and would run away at the sight of a calf or lamb.‬‬

‫)‪(137‬‬
‫هللا نُص َْرتُـه‬ ‫َو َم ْن تَـك ُْنم بِ َر ُ‬
‫س ْـو ِل ِ‬
‫ــام َها ت َ ِجم‬
‫سـ ُد فِی آ َج ِ‬ ‫ِإ ْن ت َ ْلقَهُ األ ُ ْ‬

‫هو مدد جسکو رسول سید لوالک صلعم کی‬

‫شیر بہی انکو ملے جنگل میں گر‪ ،‬مار نہ دم‬

‫او چې چا ته د رسول پاک صلۍ هللا عليه وسلم تائيد و نصرت وې هغه ته که ځنګل کښۍ زمريان هم‬
‫ور مخامخ شۍ نو له يره به هغه زمرې منډه کړې‬

‫و هر کس که باشد بسبب رسول خدای نصرت او‪ ،‬اگر مالقی شود او را شیران در بیشه های خود‬
‫فرو نشینند از ترس‪.‬‬
Whoever attains Allah’s Messenger’s protection
If lion meets such a man in his den, turns sullen

Glossary:
َ ‫ ت َ ْل‬: from ‫ لقى‬meet, encounter
1. Talqa ‫قى‬
2. Ajaam ‫ آ َجــام‬: plural of ‫ آ َجم‬den, lion’s habitation
3. Tajim ‫ ت َ ِجم‬: from‫ واجم‬umbfounded, sullen speechless (for fear, anger
(See Jins Ishtqaq between ‫ آ َجــام‬and ‫) ت َ ِجم‬.

Literal Translation: He who has got the aide and protection of Allah’s
blessed Messenger ‫صلى هللا علیه و آله وسلّم‬, if he is encountered by a lion
sitting in his den, it is the lion who gets afraid and feels worried and not
the Prophet ‫’صلى هللا علیه و آله وسلّم‬s protected person.
________________________________________________
Explanatory Notes: Prophet ‫’صلى هللا علیه و آله وسلّم‬s companions, blessed by his
blessed company were most fearless persons on the earth. Safinah ‫ رضی هللا تعالى عنہ‬was
a freed slave of Prophet ‫صلى هللا علیه و آله وسلّم‬. He was arrested by Roman enemies in
one of the battles. At one point, he found an escape and fled. On his way, he
encountered a lion whom he asked that he was going to join Prophet’s army. Upon
hearing this, the lion took the lead to escort the man until he met his colleagues safely.
Once Abdullah bin Omar ‫ رضی هللا تعالى عنہ‬found a crowd on his way. He came to know
that a lion had blocked a public road and had also killed some people on this route.
He alighted from the ride animal, approached the lion, took hold of lion’s ear and said;
“I warn you not to annoy people, get into your den.” Lion left the place with a bowed
head.

(138)
‫یر ُم ْنت َ ِصـر‬
َ ‫غ‬َ ‫ــرى ِم ْن َّو ِلی‬ٰ َ ‫َولَ ْن ت‬
‫یر ُم ْنقَ ِص ِم‬
َ ‫غ‬َ ‫ِبــ ِه َوال ِم ْن عَــد ُّو‬

‫محروم مدد‬
ِ ‫دوست انکا هو نہیں سکتا هے‬
‫دشمن شاه ا ُ َمم‬
ِ ‫اور ذلیل و خوار ہوگا‬

‫او تاسو به اچرته داسې د رسول پاک صلۍ هللا عليه وسلم ملګرې نه اؤوينې چۍ کوم ستاسو مدد نه‬
‫کامياب شوې نه وې او نه به د هغوئ څوک مخالف اؤوينې چۍ کوم ستاسو له وجه په بې زارئ نه‬
‫وې پروت‬

‫ و نه دشمنی که منکسر و مغلوب و‬،‫پس هرگز نبینی ولی یی که نصرت نیافته باشد بسبب پیغمبر‬
.‫شکسته نباشد‬

You won’t find unaided, any of his companion

And any of his enemies left, without a division
Glossary:
1. Munqasim ‫ ُم ْنقَ ِص ِم‬: division, reduction, split, pieces, curtailment,
crushing
(See contrast Jins e Tabaq between ‫ َّو ِلی‬and ‫) عَــد ُّو‬.

Literal Translation: He is such a kind companion who never leaves any

of his colleagues or associates unaided (in their hour of difficulties), nor is
he the one who leaves his foes in peace whom he reduces to pieces
(defeats them) by his valour and bold spirits.
________________________________________________
Explanatory Notes: Even the great saints owe their grades and esteem because of
Prophet ‫’صلى هللا علیه و آله وسلّم‬s favour and blessings. Allama Haqqi ‫ رحمةهللا علیه‬says that
once he was in a company where some idiot said that nobody can be free from worldly
desires, even if he be a Prophet (he had a reference to the Allah’s Messenger ‫صلى هللا‬
‫)علیه و آله وسلّم‬. That man, as a proof of his silly talk, quoted a tradition that Prophet said:
I love three worldly things; women, perfume and prayer- the last one lending coolness
to eyes.” So Allama Haqqi replied to him that Prophet ‫ صلى هللا علیه و آله وسلّم‬had said
that three things were made pleasant to me from this world (not that he himself loved
those three things). Allama Haqqi said that he even felt uneasy why he had to hear
such a bad remark wrongly attributed to the Prophet ‫صلى هللا علیه و آله وسلّم‬. Later in his
dream, he had a blessed vision of the Prophet ‫ صلى هللا علیه و آله وسلّم‬who said;’ “don’t
worry, his affair is winding up.” Later, according to Allama Haqqi, I heard the man was
proceeding with his personal effects when he was killed on his way. Thus, attributing
twisted remarks or belittling the honour of Allah’s blessed personalities is prohibited.

(139)
‫أ َ َحــ َّل أ ُ َّمتَـهُ فِی ِح ْـر ِز ِملَّتِــ ِه‬
‫ث َح َّل َم َع األشْـبَا ِل فِی أ َ َج ِم‬ ِ ‫كَاللَّی‬

‫اپنی ملّت سے کیا محفوظ ا ّمت کو تمام‬

‫جس طرح جنگل میں رک ّهے شیر ب ّچو کو بهم‬

‫رسول پاک صلۍ هللا عليه وسلم خپل امت په يو مضبوطه قلعه کښۍ نيولې ده لکه چۍ د ځنګل زمرې‬
‫خپل بچۍ په خپل حفاظت کښۍ نيسې‬

.‫ همچون شیر که فرود آید با اوالد خود در بیشه‬،‫فرود آورده ا ّمت خود را در پناه دین خود‬

He settled his nation in fortress as communion

Like a lion stays settled with its cubs, in its den

Glossary:
2. Ahall ‫ أ َ َحــ َّل‬: to settle, place, put, locate, position
3. Hirz ‫ ِح ْـر ِز‬: fortress, inaccessible place
4. Lais ‫ث‬ِ ‫ لَّی‬: lion
 5. Ashbaal ‫ أشْـبَا ِل‬: plural of ‫ شبل‬lion cub which has attained the age of
prey.
(See Jins Ishtqaq between ‫ أ َ َحــ َّل‬and ‫) َح َّل‬.Also note use of ‫ث‬
ِ ‫ لَّی‬and‫أشْـبَا ِل‬.

Literal Translation: He placed his Ummah (nation) in the strong fortress

(of Islamic Shari’ah) as one united communion. A sort of protection that is
lent by a lion to its cubs in their den (to whom no one can dare look with a
malicious eye.)
________________________________________________
Explanatory Notes: A Hadith Qudsi (Divine tradition) says; “the basic Islamic tenet
Kalmah ‫ الإاله إالّهللا مح ّمدالرسول هللا‬is a protected fortress. Whoever entered into its fold, got
a shelter and became secure.”

(140)
ِ ُ‫كَـ ْم َج َّد َلتْ كَـ ِل َمات‬
‫هللا ِم ْن َجدَل‬
‫ص َم ا ْلبُ ْرهَانُ ِم ْن َخ ِص ِم‬
َّ ‫فِی ِه َوكَـ ْم َخ‬

‫بارہا قرآن نے دشمن کو نیچا کردیا‬

‫اور دلیلوں نے بهی سر کو کردیا دشمن کے خم‬

‫په قران پاک کښۍ بار بار هغه کسان سپک خويد شوې دې چۍ کوم د رسول پاک صلۍ هللا‬
‫عليه وسلم سره شنې او کله کله به ده دوئ معجزاتو تر ټولو کښۍ بد دښمن به يې غلې‬
‫کينؤو‬

‫ و بسیار غلبه کرده است ح ّجت یعنی قرآن بر‬،‫بسیار بر زمین انداخت کلمات خدای جدل کننده را درآن‬
.‫خصمان‬

Many times, Allah’s word rebutted their contestation

How many times solid proof refuted their disputation

Glossary:
1. Jeddah ‫ َجدَّل‬: to dispute, argue, contest, put one down, disgrace,
twist
2. Jadal means ‫ كثیرالجدال‬highly troubling, mischief-maker, bitter
contester
3. Khassam ‫ص َم‬ َّ ‫ َخ‬: very inimical, severe opponent, wrangler
4. Burhaan ُ‫ بُ ْرهَان‬: a solid proof, strong and irrefutable argument
(See Jins Ishtqaq between ْ‫ َج َّدلَت‬and ‫ ; َجدَّل‬also between ‫ص َم‬
َّ ‫ َخ‬and ‫َخ ِص ِم‬
Literal Translation: How many times, Allah’s word (Holy Quran) has
disgraced the bitter opponents of the Prophet ‫( صلى هللا علیه و آله وسلّم‬by giving
counter-arguments or rejoinders) and how many times, strong, solid and
irrefutable proofs (including miracles performed by the Prophet ‫صلى هللا علیه‬
‫ )و آله وسلّم‬have silenced his bitter enemies.

(141)
ً‫َكفَــاكَ بِـا ْلعَلَ ِم فِی األ ُ ِ ّمی ُم ْع َج َزة‬
‫ِیب فِی ا ْلیت ُ ِم‬ َ ‫فِی ا ْل َجا ِهـ ِلی ِة َوالتَّــأْد‬

‫هو کے ا ُ ّمی تهے وه عالم هے یہ کافی معجزه‬

‫ب ذی حکم‬ِ ‫جاہلیت اور یتیمی میں ادی‬

‫ او خپل يتيمې باوجود خه‬،‫د جاهليت زمانه کښۍ د رسول پاک صلۍ هللا عليه وسلم وال ان پړه راتلږ‬
‫ معجزه نه ده نو نور څه ده؟‬،‫ادب کيدؤنکښۍ‬

‫ و ادبی که‬،‫بس است ترا علمی که درو بود درنا نویسندگی از جهت معجزه در جاهلیت که متولد شد‬
.‫درو بود در یتیمی‬

Suffice for ye! not literate he is yet knowledge umpteen

In barbaric environ held high morals, though an orphan

Glossary:
1. Kaffak َ‫ َكفَــاك‬: It is enough for you (suffice to mention)
2. Ummiyy ‫ أ ُ ِ ّمی‬: one who is from mother’s womb (knowing, untaught)
3. Tadeeb ‫ تَّــأْدِیبَّـ‬: training, manners, morals

Literal Translation: His being a well-knowing person (most literate)

despite the fact that he had never been formally taught anything by the
worldly teachers ‫ أ ُ ِ ّمی‬and his extraordinary mannerism (highest morals)
although he had been parentless- an orphan is enough proof in itself and
a miracle (testifying his truthfulness and sublime nature of his divinely
bestowed message.)
________________________________________________
Explanatory Notes: The world learnt its best ethics and morality from the conduct of
Prophet Muhammad ‫ صلى هللا علیه و آله وسلّم‬who was taught all this mannerism by none
other than his Master; the-all-knowing Allah. Prophet ‫ صلى هللا علیه و آله وسلّم‬said; ‫ا َّدبَنِی َربِّی‬
َ ‫فَاَح‬
‫سنَ تَادِی ِبی‬
“My Lord gave me a good education and bestowed upon me the best manners.”
‫نگار ماکہ مكتب نرفت وخط ننوشت‬
‫مدرس شد‬
ّ ‫بغمزه مسئله آموز صد‬
)‫(حافظ شیرازی‬
 ‫هللا صلى هللا علیه و آله وسلّم‬
‫سو ِل ِ‬ ‫اَلفَ ْ‬
‫ص ُل التاسع فى طلب مغفرة من هللا تعالى وشفاعة من َر ُ‬

‫‪Chapter Nine‬‬
 ASKING ALLAH’S FORGIVENESS AND INTERCESSION BY
PROPHET MUHAMMAD‫صلى هللا علیه و آله وسلّم‬

Introduction: This Chapter contains 12 Stanzas. It describes the feelings

of wasting of the past life of the poet by misdeeds, most of which was
spent in courts, in eulogizing the worldly kings and ministers. Those days
brought him on the verge of annihilation. He resigned his will before the
mundane love and the power of unrestrained youth which brought him
nothing but misery and remorse in the end. He bore great loss in the trade
of worldly affairs, bartering eternal profit against the temporary gains.
Thus, temporal gains were preferred by him over lasting blessings in the
world hereafter. Despite all this, he has a ray of hope in this twilight phase
of his life. The connection that his heart has developed with the person of
Prophet ‫ صلى هللا علیه و آله وسلّم‬who is an ever-giver to his Ummah fellows is
to e become his source of forgiveness. The poet has composed this
Eulogy or Qaseedah as a compensation for the misdeeds of lost days and
fervently hopes that the same will, by virtue of its acceptance from the
Prophet ‫ صلى هللا علیه و آله وسلّم‬become a source of his deliverance from the
hell punishment on the Day of Judgment.

(142)
ْ َ ‫َخد َْمتُهُ بِ َمدِیــح أ‬
‫ســت َ ِقی ُل ِبـ ِه‬
‫ش ْع ِر َوا ْل ِخدَم‬ّ ِ ‫ضى فِی ال‬ ٰ ‫ب ع ُْمر َّم‬ َ ‫ذُنُ ْو‬

‫نعت گوئی کی کہ اپنا خاتمہ بالخیر هو‬

‫یوں تو ساری عمر دنیا کی خوشامد کی نہ کم‬

‫ځه په رسول پاک صلۍ هللا عليه وسلم په پاک خدمت اقدس کښۍ دا نزرانه دې پاره وايمه چۍ په دې‬
‫بدله کښۍ ځما هغه ګنانګار وخت معاف شۍ چۍ کوم ما په شعر و شاعرې او امراء او سالطينو په‬
‫مالزمت کښۍ تير کړې دې‬

‫خدمتکاری کردم من او را بمدحی که طلب عفو کنم بآن گناهان عمری را که گذشت در شعر و در‬
.‫خدمت اهل دنیا‬

I presented to him a Eulogy by which I seek demission

For my life that passed in poetry, (kings’) service or sin

Glossary:
1. Khadamtu ُ‫ َخد َْمت‬: I presented in his court (or I served him)
ْ َ ‫ أ‬: from ‫ إستقالة‬resignation, demission, giving up a job
2. Astaqeel ‫ســت َ ِقی ُل‬
ٰ ‫ َّم‬: spent
3. Mada ‫ضى‬
Literal Translation: By presenting a Eulogy (‫ ) َمدِیــح‬in the court of Prophet
‫صلى هللا علیه و آله وسلّم‬, I am seeking forgiveness, through his (Prophet ‫صلى‬
‫’هللا علیه و آله وسلّم‬s) intercession, for the sinful life that I spent in composing
court poetry and the Kings’ service.
________________________________________________
Explanatory Notes: As people used to get Prophet ‫‘ صلى هللا علیه و آله وس ّلم‬s blessings
and intercession for relief in various calamities during his worldly life time, so they
approach his court for seeking his intercession even now. Quran says;
‫رحی ًما‬
ِ ‫توابًا‬
ّ ‫ولو انہم إذ ظلمو انفسهم جآؤك فاستغفروهللا واستغفر لهم الرسول لوجدوهللا‬
Translation: Even those who did injustice to their selves came to you and asked
Allah’s forgiveness and also the prophet asks their forgiveness, you will find
Allah the repentance-acceptor and most Merciful (Al-Nisa 64). Allah says; “O
believers! Fear Allah and seek intermediary towards Him and fight in His path
so as to be successful (Al-Maida: 35)

(143)
ُ‫عـَواقِبُـه‬ َ ‫إِ ْذ قَـلَّدَانِی َما ت ُ ْخ ٰشـى‬
‫كَــأَنَّنِی بِ ِهــ َما َهدْی ِ ّمنَ النَّعَ ِم‬

‫هے یہ ڈور دونوں نے ڈاال طوق گردن میں میری‬

‫قسم نعم‬
ِ ‫هوں میں گویا اونٹ قربانی کا از‬

‫ځکه چۍ شاعرې او شاهۍ مالزمت ځما په غاړه کښۍ يو داسې فعل اچولې دې چۍ لکه چۍ قالوه‬
‫وې او ده دې بد انجام نه ځه يريږمه او ما ته داسې ښکارې چۍ دې دواړه اعمالو له وجه زه د‬
‫قربانې اوښ يمه‬

‫ گوییا که من بآن شعر و خدمت شتری‬،‫چون در گردن من انداختند آنچه ترسیده میشود از عاقبت آن‬
.‫ام که بجهت قربان برند از شتران قالده در گردن‬

Two enchained my neck, I feared repurcussion

I became like sacrifice-beast, sans any acumen

Glossary:
1. Qallada ‫ قَـلَّدَا‬: the two have chained my neck. Qalladah is a leather
strip put in the neck of sacrificial animal.
2. Awaqib ‫ب‬ ُ ‫عـَوا ِق‬
َ : consequences
3. Hady ‫ َهدْی‬: animal for sacrifice
4. Na’am ‫ نَّ َع ِم‬: animal

Literal Translation: These two i.e. court service and poetry in praise of
kings chained my neck (enslaved me) so that I became oblivious of the
fear of consequences. I was behaving like a sacrificial animal who wears
a chain and is led on its way to slaughter spot but remains unaware of its
fate.
 ‫)‪(144‬‬
‫ین َو َمــا‬ ‫صبَا فِی ا ْل َحالَت َ ِ‬
‫ی ال ِ ّ‬ ‫أ َ َطعْتُ َ‬
‫غ َّ‬
‫ـام َوالنَّـد َِم‬ ‫َلى اآلث َ ِ‬
‫ص ْلتُ إِال ع ٰ‬
‫َح َ‬

‫هر دو حالت میں شکار گمره طفلی هوا‬

‫کچہہ نہ حاصل هو سکا مجہہ کو بجز ُجرم و ندم‬

‫په شاعرې او شاهې نوکرې کښۍ او په ځوانۍ کښۍ زه د جهالت تابع شوې يمه او ما ته ګناهونو او‬
‫پشيمانتيا او شرم او بې عزتې بغيره هيڅ نه دې مالؤ شوې‬

‫فرمانبرداری و متابعت کردم گمراهی طفولیت را در حالت شعر و خدمت اهل دنیا‪ ،‬و حاصل نکردم‬
‫مگر گناه و پشیمانی را‬

‫‪I obeyed temptations of youth in such a condition‬‬

‫‪I acquired heaps of sins and feelings of contrition‬‬

‫‪Glossary:‬‬
‫‪ : I obeyed‬أ َ َطعْتُ ‪1. Atatu‬‬
‫غی ‪2. Ghayy‬‬ ‫‪َ : sins, seduction, temptation‬‬
‫صبَا ‪3. Saba‬‬
‫‪ّ ِ : youth, tender age‬‬
‫ـام ‪4. Aasam‬‬ ‫‪ : sins‬آث َ ِ‬

‫‪Literal Translation: I was under the temptations and intoxication of youth‬‬

‫‪during court service and poetic mind and lo! at the end of the day, I‬‬
‫‪realized that I had gained nothing worthwhile in this business but only‬‬
‫‪accumulated lots of sins and remorse.‬‬
‫گناه کارم و ا ّمید عفو میدارم‬ ‫منم که نیست شب و روز جز گنهکارم‬

‫)‪(145‬‬
‫ارتِ َهـا‬‫ــارةَ نَ ْفس فِی تِ َج َ‬ ‫س َ‬ ‫فَیـَا َخ َ‬
‫شت َ ِر ال ِ ّدینَ بِـالد ْنیا َولَ ْم ت َ ُ‬
‫س ِـم‬ ‫لَ ْم ت َ ْ‬

‫حیف میرے نفس نے سودا کیا نقصان سے‬

‫یعنی دنیا کو خریدا کرکے عقبی کالعدم‬

‫اې خلقو ځما د نفس دې تجارت ته اوګورئ چۍ نه خو ده دې دنيا په بدل کښۍ دين وکړو او نه خو‬
‫يې دين کولو اراده وکړه‬

‫پس ای خسارت و زیان نفس! در تجارت که نخرید دین را بدنیا و در معرض خریدن هم نیامد‪.‬‬
Alas! My inner self had big loss in this transaction
I bought world instead of religion; no right bargain

Glossary:
1. Faya ‫ فَیـَا‬: Alas!
2. Tasim ‫س ِـم‬ ُ َ ‫ ت‬: from SAWAM ‫س َوم‬
َ , to bargain
‫سلعه‬ َّ ‫سام آالبائِ ُع ال‬
َ : When seller displays his items for sale
َّ ‫سا َم ال ُمشتَری ال‬
‫سل َعه‬ َ When buyer buys at the price demanded.
(See contrast between َ‫ ِ ّدین‬and ‫)د ْنیا‬
Literal Translation: Alas! My ‫ نفس‬or inner soul accrued a great loss in its
worldly transaction. For it did not do the right deal. Instead, it bought the
comforts and luxuries of this world against religious injunctions. Ideally, it
should have been vice-versa. Look at my stupidity, even in this pathetic
deal I did not bargain at all and whatever sins came in my way, I kept
committing/collecting them.

(146)
ِ ‫آجـالً ِ ّمنہ ِبـ َع‬
‫اج ِلـ ِه‬ ْ ‫َو َم ْن ی ِب‬
ِ ‫ــع‬
َ ‫یبِ ْن لَّـهُ ا ْلغَ ْبنُ فِی بَیـع َّوفِی‬
‫سـلَ ِم‬

‫آخرت کو جس نے بیچا صرف دنیا کے لیے‬

‫هے بڑا نقصان اسکے حق میں یہ بیع و سلم‬

‫چۍ کوم کس خپل اخرت په دنيا باندېد خرڅ کړو نو هغه کس په بيعه او په سلم کښۍ ډير غټ نقصان‬
‫اومنتو‬

.‫ ظاهر شد او را زیان و پشیمانی در بیع و در سلم‬،‫و هرکه فروخت آخرت خود را بدنیای خویش‬

Not for deferred but for prompt profit, who hasten

Their loss is clear in barter or prepaid transaction

Glossary:
1. Yabi’ ou ‫ یبِــع‬: he who sells
2. Aajilan ً‫آجـال‬ ِ : late coming (reward in the world hereafter)
3. AAjil ‫َاج ِلـ‬
ِ ‫ ع‬: instantly coming (worldly benefits or profit)
4. Yabn ‫ یبِ ْن‬: it appears, becomes clear
5. Ghabn ُ‫غ ْبن‬ َ : wrong, loss, detriment
6. Bai’ou ‫ بَیـع‬: transaction when buyer and seller exchange their
commodities at one and the same time.
7. Salam ‫سـلَ ِم‬ َ : transaction when price is pre-paid and delivery of goods
or services comes later.
(See contrast between ً‫آجـال‬ ِ ‫)ع‬. Also see the usage of ‫بَیـع‬, ‫سـلَ ِم‬
ِ and ‫َاج ِلـ‬ َ and
َ
ُ‫)غ ْبن‬

Literal Translation: Now there is one who buys prompt profit of this world
(in the shape of luxuries and pleasures availed in violation of Lord’s
injunctions) at the expense of eternal world’s profits (that will accrue in the
world hereafter by obeying the Lord in this world). Soon it becomes quite
clear to him that he made a loss in this deal, both in terms of worth of petty
gains that he makes in this world and also in terms of great loss that he
will accrue in the world hereafter for which he made no pre-payment (by
doing good deeds).

(147)
‫ع ْهدِی ِب ُم ْنت َ ِقض‬ َ ‫ت ذَ ْنبـا ً فَ َمــا‬
ِ ‫ِإ ْن آ‬
‫ـــر ِم‬
ِ ‫ص‬ َ ‫ِمنَ النَّ ِبی َوال َحبْـ ِلی بِ ُم ْن‬

‫هوں تو عاصی پر نہیں ڻوڻا هے پیمان آپ سے‬

‫سی نہ هوگی منقطع شاه ا ُ َمم‬
ّ ‫دین کی ر‬

‫خو ځه که ډير ګنانګار يمه خو ځما عهد د رسول پاک صلۍ هللا عليه وسلم سره پوخ دې او هغه به‬
‫ماتيږې نه او نه به ځما اميد د معافۍ رسا پرې کيږۍ‬

‫اگر آوردم من گناه را پس نیست عهد من شکسته به نسبت با پیغمبر و نیست ریسمان عهد من منقطع‬
.‫شونده‬

If sins I do commit, that breaks not my convention

With the Prophet (SAW); nor my rope in disruption

Glossary:
1. Aat ‫ت‬
ِ ‫ آ‬: from ‫ إتیان‬ITYAN; I do, I bring forth
2. Muntaqidin ‫ ُم ْنت َ ِقض‬: breakable
3. Munsarim‫ـــر ِم‬ َ ‫ ُم ْن‬: breakabale, past, over, up, lapsed
ِ ‫ص‬

Literal Translation: Even if I commit sins, my covenant (firm belief in the

intercession by the Prophet ‫ صلى هللا علیه و آله وسلّم‬on the Day of Judgment)
is not breakable. So my relation, my affinity and my contact with him is
tied through a chord or rope which is very strong and unseverable.

(148)
‫ـمیتِی‬ِ ‫س‬ْ َ ‫فَـــ ِإنَّ ِلی ِذ َّمةً ِ ّمنہ بِت‬
‫ق بِــال ِذّ َم ِم‬ِ ‫ُم َح َّمدا ً َّو ُه َو أ َ ْوفَى ا ْل َخ ْل‬

‫هے شفاعت کی مجہهے امید میرے نام سے‬

 ‫هے َم َح َّمد اس میں اور ہیں آپ مشفق محترم‬

‫ او تاسو په واړه‬،‫ځما نوم کښۍ محمد د رسول پاک صلۍ هللا عليه وسلم سره يو خاص نصبت لرې‬
‫دنيا کښۍ تر ټولو کښۍ زيات وعده پوره کؤنکښۍ ئي‬

‫ و حال آنکه او وفا کننده ترین‬،‫پس بدرستی که مراست عهدی بآن حضرت بآنکه نام من مح ّمد است‬
.‫مردست به عهد و ذ ّمه‬

My name is the guarantee as his name I too own

Muhammad is the best in honouring convention

Glossary:
1. Zimmah ً‫ ِذ َّمة‬: protection, security, guarantee, pact
2. Auwfa ‫ ْاوفَى‬: to fulfill, to abide by commitment

Literal Translation: Since I also bear his name Muhammad (his

namesake), I have an inbuilt sense of protection (and hope of intercession
through him on the Day of Judgment). And who else amongst all creations
is a better person in keeping guarantees and sureties than Prophet
Muhammad ‫صلى هللا علیه و آله وسلّم‬
________________________________________________
Explanatory Notes: There are many Ahaadith which quote that whoever bears the
name Muhammad or Ahmad, Allah will exempt him from the hell fire, by virtue of these
being the names of His most beloved Prophet ‫ صلى هللا علیه و آله وسلّم‬.

(149)
‫آخذا ً بِیدِی‬ ِ ‫ُـن فِی َمعَـادِی‬ ْ ‫إِ ْن لَّ ْم یك‬
‫ضالً َّوإِال فَقُــ ْل یــا َزلَّةَ ا ْلقَد َِم‬
ْ َ‫ف‬

‫حشر میں گر دستگیری کی نہ میری آپ صلعم نے‬

‫پهرتو میری شومئی تقدیر سے پہسلے قدم‬

‫که په دې عقبه عالم کښۍ د رسول پاک صلۍ هللا عليه وسلم دستګيرې نه شوه مالؤه نو ما ته دا ؤيل‬
‫پکار دې چۍ وائ ځه خو په غلطه الر الړم او که چرته تاسو دستګيرې مالؤه شوه نو ما ته دا ؤيل‬
‫پکار دې چۍ ځه په روغه ليار روان يم‬

‫ پس بگو؛ ای لغزیدن‬،‫اگر نباشد در آخرت گیرنده دست من از روی فضل و کرم و جوار و پناه و امن‬
!‫قدم من از صراط‬

If his favour will not hold my hand on resurrection

Pity, pronounce that my fate is decline, decimation

Glossary:
 1. Ma’ aad ‫ َمعَـا ِد‬: Day of Judgment. Promised Day (of Reckoning)
2. Zallatul Qadam ‫ َزلَّةَ ا ْلقَد َِم‬: lapse of foot, declination, led astray

Literal Translation: On the Day of Judgment if I am not able to attain the

supportive and caring hand of Prophet ‫صلى هللا علیه و آله وسلّم‬, then declare it
openly that I am the one who got lost and went astray.

(150)
ُ‫اجی َمك َِار َمه‬ َّ ‫َحاشَــاهُ أ َ ْن یحْ ِر َم‬
ِ ‫الر‬
‫یر ُمحْ ـت َ َر ِم‬
َ ‫غ‬َ ‫ــار ِمنہ‬
ُ ‫یر ِج َع ا ْل َج‬ْ ‫أ َ ْو‬
‫هے بعید از شان گر محروم مجہکو کردیا‬
‫اور لوڻوں آپ صلعم کی شفقت صلعم سے غیر محترم‬
‫دا نه شۍ کيدلې چۍ د رسول پاک صلۍ هللا عليه وسلم زات سره اميد تړؤنکښۍ به محرومه پاتې شۍ‬
‫يا تاسو د رحمت غاړې کښۍ پناه اخست کؤنکښۍ به بي احترامه واپس بيرته راشۍ‬
ّ ‫دور است ازو و‬
‫ یا باز گردد آن کس که التجا‬،‫منزه است که محروم گرداند امیدوار را از شفاعت خود‬
.‫بدو کرده باشد ازو در حالتی که غیرمحترم باشد‬

Be it not, no hopeful from his grant feel deprivation

Or shelter-seeker be turned away without protection

Glossary:
1. Hasha ‫ َحاشَــا‬: Far be it, be not possible
2. Raji ‫اجی‬
ِ ‫ َّر‬: holding high hopes
3. Jaar ‫ــار‬
ُ ‫ َج‬: seeking refuge, shelter, neighbourhood
4. Ghair Mohtaram ‫یر ُمحْ ـت َ َر ِم‬ َ : unhonoured, unanswered or
َ ‫غ‬
unattended

Literal Translation: His person is far from it; to let any aspirant or
supplicant feel unattended with whatever hopes one may approach his
court. Anyone wanting his shelter or refuge (assistance) has never been
left unhonoured or neglected and granted with whatever he or she desired.

(151)
ُ‫َـــاری َمدَائِ َحه‬ ِ ‫َو ُم ْنذُ أ َ ْل َز ْمتُ ْأفك‬
‫ــیر ُم ْلت َ ِـز ِم‬
َ ‫الصی َخ‬ ِ ‫َو َجدْتـهُ ِل َخ‬

‫وقف جب سے هوگیا هوں مدح میں سرکار صلعم کی‬

‫پا لیا اپنی رهائی کا مددگار نعم‬

‫ تر‬،‫ما چۍ کله نه خپل فکرونه (سطرونه) دا رسول پاک صلۍ هللا عليه وسلم نعتونو ته وقف کړې دې‬
‫هغه وخته ځه دوئ په اخرت باندې خپل خالصون لورائ ګڼړمه‬
‫ یافتم من او رابجهت‬،‫و از آن زمان باز که الزام نموده ام بر فکرهای خود مدحهای آن حضرت را‬
.‫خالص خود بهترین ملتزمی‬

Eversince I undertook his praise in my contemplation

I’ve found out this, as best guarantor for my salvation

Glossary:
ِ ‫ َخ‬: salvation, exemption (from hell fire), happy ending
1. Khalasi ‫الصی‬
2. Multazim ‫ ُم ْلت َ ِـز ِم‬: committed, one who keeps his word,
concessioner

Literal Translation: Eversince I have made upon myself obligatory to

compose his praise and verses of eulogy in my stream of thoughts, I have
found it so soothing and reassuring to guarantee my salvation (recovery
from paralysis) and also as a confirmed source of my salvation from the
hell-fire in the world hereafter.
Explanatory Notes: Hussan bin Thabit R.A. says:
‫َما ِمن َمدَحتُ ُمح َّمدا بِ َمقالَتی َوالکن َمدَحتُ َمقالَتی بِ ُمح َّمد‬
I have not honoured or praised Muhammad SAW through my verses, it is rather
through Muhammad SAW that I have honoured and praised my composition and
works.

Imam Bouseri R.A. in one of his other Qaseedah says:

ُ ُ‫ِب َمدَحِ ال ُمص َطفَی تَحیی القلوب َوت ُعتَفَ ُر الخطایا َوالذن‬
‫وب‬

(152)
ْ‫َولَ ْن یفُ ْوتَ ا ْل ِغ ٰنى ِمنہ یــدا ً ت َ ِر َبت‬
‫ار ِفی األَك َِـم‬ َ ‫ِإنَّ ا ْل َحیـا ی ْن ِبتُ األ َ ْز َه‬

‫آپ صلعم کی بخشش نہ چهوڑ یگی کسی محتاج کو‬

‫ابر کرم‬
ِ ‫جس طرح گلزار ڻیلوں کو کرے‬

‫او د رسول پاک صلۍ هللا عليه وسلم سخاوت به چيرې هم يو محتاج تش الس نه پريږدې ځمه چۍ‬
‫باران په ټيلو او په وطنونو باندې هر ځائ شنه بوټې او شجر پيدا کوې‬

‫ بدرستی که باران می رویاند‬،‫و هرگز فوت نمی کند جود و عطای او دستی را که بخاک آلوده شده باد‬
.‫گلها و شکوفه ها را در پشته ها‬

When he holds someone, riches gets that person

As rain brings flowers, even on a rocky mountain

Glossary:
1. Lan Yafoot َ‫ لَ ْن یفُ ْوت‬: shall never quit or let diminish
 2. Taribat ْ‫ ت َ ِربَت‬: become dusty, soiled (cultivated)
3. Haya ‫ َحیـا‬: rain
4. Akam ‫ أَك َِـم‬: hill, hillock, mond

Literal Translation: His grant and largesse will never exhaust or part with
the one whose hand he (Prophet ‫ ) صلى هللا علیه و آله وسلّم‬cultivated. It’s like
the rain which promotes the springing of flowers not only in ordinary arable
lands but leaves not untouched hills and mounds by producing foliage and
flowers.

(153)
ْ‫َولَ ْم أ ُ ِر ْد َز ْه َرةَ الد ْنیـَا الَّتِی ْاقت َ َطفَت‬
‫یــدَا ُز َهیر بِ َمـا أثْ ٰنى عَلى َه ِـر ِم‬

‫مجہہ کو دولت کی نہیں خواہش کبہی مث ِل زہیر‬

‫جس نے حاصل کی تهی دولت بن کے مدّاحِ هرم‬

‫ځه په دې قصيده باندې د دنيا مالونو او دولتونو ګټلو خواهش نه لرمه لکه چۍ زهير د هرم بن سنان‬
‫ ځه خو يواځۍ په اخرت کښۍ د رسول پاک صلۍ هللا عليه وسلم په الس شفاعت اميد‬.‫نه خواهش لرو‬
‫لرمه‬

.‫ آنگونه که یافت دستهای زهیر بسبب آنچه ثنا گفت بر هرم بن سنان‬،‫و نخواستم من ثمره دنیا را‬

Zohair plucked worldly flower, I’ve no intention

Zohair’s pen used in praise of Harim bin Sinan

Glossary:
1. Zahart Dunya‫ َز ْه َرةَ الد ْنیـَا‬: beauty and appeals of the world
2. Iqtatafat ْ‫ ْاقت َ َطفَت‬: picked, chose, extracted
3. Asna ‫ أثْ ٰنى‬: praised. Haram bin Sinan Marri was a tribal chieftain who
had arranged reconciliation of Abs and Zubyan tribes after hectic
efforts following their long drawn bloody wars and was praised by
Zohair in a eulogy.

Literal Translation: (By expressing eulogy for the Prophet ‫صلى هللا علیه و‬
‫)آله وسلّم‬, I never did intend to pluck the flowers of the world (mundane gains)
as was done by Zohair who did so in the praise of Harim bin Sinan.
________________________________________________
Explanatory Notes: Zohair bin Abu Salma was a famous poet who was labeled as
Ash’arun Nas (peoples’ poet). His son Ka’ab bin Zohair (see intoductory article iii of
this book for his biography and Qaseedah) had recited a eulogy (Qaseedah) in the
court of Prophet ‫صلى هللا علیه و آله وسلّم‬. Zohair died before the Call of the Prophet ‫صلى هللا‬
‫علیه و آله وسلّم‬. Zohair was not only himself a poet, his father, maternal uncle, his sister
Salma, his two sons Ka'ab and Buhairah as well as his sister Khansa, all were
accomplished poets. Harim bin Sinan- a tribal chief used to grant largesses to Zohair
who composed verses frequently in the former’s praise and honour.

‫ َز ْه َرةَ الد ْنیـَا‬appears in Quran as follows:

‫ق َر ِّبكَ َخیر َوأ َ ْبقَ ٰى‬
ُ ‫َو َال ت َ ُمدَّنَّ عَینَیكَ إِلَ ٰى َما َمتَّ ْعنَا ِب ِه أ َ ْز َوا ًجا ِ ّمنہ ْم َز ْه َرةَ ا ْلحَیا ِة الد ْنیا ِلنَ ْفتِنہ ْم فِی ِه َو ِر ْز‬
And strain not thine eyes toward that which We cause some wedded pairs
among them to enjoy, the flower of the life of the world, that We may try them
thereby. The provision of thy Lord is better and more lasting (Surah Taha-20 ,
Verse 131)
 ْ َ‫اَلف‬
‫ص ُل العاشر فى ذكرالمناجات و عرض الحاجات‬

Chapter Ten

REGARDING INTIMATE TALK AND REQUEST FOR NEEDS

Introduction: This Chapter contains 9 stanzas. It describes the intimate,

departing talk that the poet feels to submit before the Prophet ‫صلى هللا علیه‬
‫ و آله وسلّم‬Here, he also expresses his dire needs (of salvation and
forgiveness). While the Qaseedah (Eulogy) seems to end at verse 162, it
is appended by almost half a dozen extraneous verses which seem to
have been added by later poets/reciters. Imam Bouseri ‫ رحمةهللا علیه‬admits
of his blunders and voluminous sins but is well confident that these sins
are too small before the vast magnitude of mercy and kindness in the
magnanimous sight of the Prophet ‫صلى هللا علیه و آله وسلّم‬. He is very much
hopeful that forgiveness would come forth, in abundance, matching in
magnitude with the immense count of his sins.

(154)
‫ق َما ِلی َم ْن أَلُ ْوذُ بِه‬ ِ ‫یـا أ َ ْك َر َم ا ْل َخ ْل‬
‫ث ا ْل َع َم ِم‬
ِ ‫ـواكَ ِع ْنـ َد ُحلُ ْو ِل ا ْل َحا ِد‬ َ ‫س‬ِ

‫اے مکرم تر جہان سے جز تیرے میرا ہے کون‬

‫حادثات عام میں جب گهیر لیں رنج و اَلَم‬

‫ په حادثاتو کښۍ ځما وال هيڅوک نيشته چۍ چا ته ځه ور شمه او‬،‫اې تر واړو کښۍ کرم کؤنکښۍ‬
‫ يعنۍ په قيامت کښۍ به هم تاسو په دامن کښۍ ما ته پناه مالؤيږۍ‬،‫پناه ترې نه واخلمه‬

.‫ای گرامی ترین خلق نیست مرا کسی که پناه گیرم بدو غیر از تو نزد فرود آمدن حوادث عام‬

O best mannered! For seeking refuge I’ve none

Save you, when come crises or other affliction

Glossary:
1. Alooz ُ‫ أَلُ ْوذ‬: I seek refuge, shelter
2. Hulool ‫ ُحلُ ْو ِل‬: descent, happening, approaching
3. Hadisil Amam ‫ث ا ْلعَ َم ِم‬ ِ ‫ َحا ِد‬: approaching tragedies (Some refer this
word as the panic that would be witnessd on the advent of the
Doomsday).
Literal Translation: O you who are the best-mannered and in the highest
degree of courtesy and manners! I have no other shelter than yours in the
hour of grief and tragedies (when the panic of the advent of Doomsday
sets in).
________________________________________________
Explanatory Notes: Quran says; ‫ولو انہم إذ ظلمو انفسهم جآؤك فاستغفروهللا واستغفر لهم الرسول‬
‫رحی ًما‬
ِ ‫توابًا‬
ّ ‫ لوجدوهللا‬Translation: Even those who did injustice to their selves came
to you and asked Allah’s forgiveness and also the prophet asks their
forgiveness, you will find Allah the repentance-acceptor and most Merciful (Al-
Nisa 64).

(155)
‫هللا َجاهُكَ ِبی‬ ِ ‫س ْـو َل‬ ُ ‫یضیقَ َر‬ ِ ‫َو َل ْن‬
ْ ‫ِإ َذا ا ْلك َِری ُم ت َ َجلَّى ِبــا‬
‫س ِم ُم ْنت َ ِق ِـم‬

‫کم نہ ہوگا آپ صلعم کا رتبہ شفاعت سے میری‬

‫ِسم منتقم وه ذی کرم‬
ِ ‫جلوه گر جب هو بہ ا‬

‫قيامت په ورځ باندې چۍ کله خدائ پاک د منتقم په صفت باندې ښکاره کيږۍ نو په هغه وخت باندې‬
‫به تاسو مرتبه نور هم اچته شۍ او بيا خو به تاسو ځما خيال ضرور ساتې‬

.‫ چون کریم تجلّی نماید به نام کینه جویی‬،‫و هرگز تنگ نگردد ای پیغمبر خدای جاه تو بشفاعت من‬

Allah’s Apostle! Never to decrease your intercession

When Kind God appears as Avenger on resurrection

Glossary:
1. Lan Yadeeq َ‫یضیق‬ ِ ‫ لَ ْن‬: never will compress or squeeze
2. Tajalla ‫ ت َ َجلَّى‬: reveal, assume, be manifest as

Literal Translation: When on the Day of Judgment, Allah Almighty will

appear as AVENGER to give the sinners whatever is their due, even that
scene will not lower an iota of your high esteem in my eyes (about your
exclusive powers, granted by the Lord, of intercession on behalf of
sinners).

(156)
‫فَ ِإنَّ ِم ْن ُج ْو ِدكَ الد ْنیا َوض ََّرت َ َها‬
‫علُ ْو ِمكَ ِع ْل ُم اللَّ ْوحِ َوا ْلقَلَ ِم‬
ُ ‫َو ِم ْن‬

‫کیوں کہ دنیا اور عقبی آپ صلعم کی بخشش سے ہیں‬

‫ُلوم باطنی سے آپ صلعم کے لوح و قلم‬ِ ‫اور ع‬
‫په دغه دنيا او په اخرت کښۍ بخشش ستاسو په وجه باندې پيدا شوې ده او د لوح و قلم وال علم د‬
‫رسول پاک صلۍ هللا عليه وسلم علم يوه برخه ده‬
 .‫ واز علوم تست علم لوح و قلم‬،‫پس بدرستی که از آثار جود تست دنیا و آخرت‬

From your bounty is world, its later reincarnation

From your sciences, knowledge of Plate and Pen

Glossary:
1. Darrat َ‫ ض ََّرت‬: fellow wife (here it refers to the next world- the
hereafter)

Literal Translation: It is your grant and because of your blessed

existence that this world and the hereafter were created. The entire
knowledge and sciences contained in the Divine Plate and Pen are
actually but a portion of the overall comprehensive and exhaustive
knowledge that Almighty Lord has revealed unto you. ‫ع ْب ِد ِه َما أَو َحى‬
َ ‫فَأَو َحى ِإلَى‬
Allah revealed unto His servant whatever He revealed (on the night of
ISRA-Ascension).

(157)
ُ ‫ع‬
ْ‫ظ َمت‬ َ ‫ـس ال ت َ ْقنَ ِطی ِم ْن َزلَّة‬ ُ ‫یا نَ ْف‬
ِ ‫ِإنَّ ا ْل َكبَـائِ َر فِی ا ْلغُ ْف َر‬
‫ان َكـاللَّ َم ِـم‬

‫یوں تو عصیان ہیں بہت اے نفس مت مایوس ہو‬

‫سامنے بخشش کے بیشک ہیں یہ ادنی اور کم‬

‫اې نفسه په دې خيال باندې زړه مه اچوه چۍ ستا ګناهونه ډير دې ځکه چۍ خدائ پاک د بخشش‬
‫مخکښۍ غټ ګناهونو مثال ورکوټو ګناهونو غوندې ده‬

‫ بدرستی که گناهی که بزرگ است در آمرزیدن‬،‫ای نفس عاصی! نومید مشو از گناهی که بزرگ است‬
.‫عزت همچو گناهی خرد است‬ّ ‫حضرت‬

Sinner soul! despair not if ye committed major sin

Major sin before his clemency is minor aberration

Glossary:
2. Qaanat ‫ ْقنَ ِط‬: to be disappointed
3. Zallah ‫ َزلَّة‬: slip, faux pas, lapse, error
4. Azmat ْ‫ظ َمت‬ ُ ‫ع‬
َ : expanded, (lapses) proliferated
5. Kabaa’ir‫ َكبَـائِر‬: big sins
6. Lamam ‫ لَّ َم ِـم‬: (slight mental derangement, touch of madness or
insanity), minor sins
(See contrast between‫ َكبَـائِ َر‬and ‫)لَّ َم ِـم‬
Literal Translation: O my sinner soul! Worry not and loose no hope even
if you have committed worst sins, and in great numbers. All such acts
when compared to the forgiveness that Allah will grant, for the sake of His
Messenger ‫صلى هللا علیه و آله وسلّم‬, are just small lapses or (to be treated as)
mental aberrations.
‫دوزخ هى اكر وسیع تو رحمت هى وسیع تر – ال تقنطو جواب هى هل من مزید كا‬

(158)
ِ ‫َل َعـ َّل َرحْ َمةَ َربِّی ِحینَ ی ْق‬
‫ســ ُم َها‬
َ ‫ب ا ْل ِعصْیا َ ِن فِی ا ْل ِق‬
‫س ِم‬ َ ‫تَأ ْ ِتی عَلى َح‬
ِ ‫س‬

‫ت حق جب ہوگی تقسیم مجہکو ہے امید‬

ِ ‫رحم‬
‫سوا ہوگا میرے رب کا کرم‬
ِ ‫میرے عصیان سے‬

‫ما دا اميد دې چۍ کله د رب جل جاللهو رحمت په قيامت باندې ار وريږې نو د ګناهونو مقدار په‬
‫برابره حصه کښۍ به راځۍ‬

‫ فرود آید بر حسب معصیت و گناه‬،‫امید هست که رحمت پروردگار من در هنگامی که قسمت کند آن را‬
.‫در قسمت‬

When Lord’s mercy comes for distribution

It grants more to those who did bigger sin

Glossary:
1. La’alla ‫ لَعَـ َّل‬: Perhaps, may be
2. Heen َ‫ ِحین‬: when
3. Isyan ‫ ِعصْیا َ ِن‬: disobedience, insubordination, insurgency

Literal Translation: So when the mercy of the Lord is to be divided (on

the Day of Judgment), we sinners anticipate a larger portion of it
compared to the share of righteous and pious ones. In fact, we look
forward that bounties will pour on us in proportion to the number and
intensity of sins that we have committed when the Prophet ‫صلى هللا علیه و‬
‫ آله وسلّم‬intercedes on our behalf on the Day of Reckoning.

Hafiz Shirazi says;

‫نصیب ما است اى خدا شناس برو – كہ مستحق كرامت كنہكار اند‬

(159)
 ‫یر ُم ْنعَ ِكس‬
‫غ َ‬‫ب َواجْ عَ ْل َر َجائِی َ‬
‫یا َر ّ ِ‬
‫َ‬ ‫ْ‬
‫یر ُمنخ ِر ِم‬ ‫َ‬
‫سابِی غ َ‬ ‫لَدَیـكَ َواجْ عَ ْل ِح َ‬

‫میرے رب امید کو میری نہ َرد فرمائیے‬

‫تیری رحمت پہ بہروسا ہے نہ کر تو کالعدم‬

‫اې ځما پروردګاره‪ ،‬چۍ کوم اميدونه ما تا سره تړلې دې‪ ،‬هغه چۍ رد نه کړې او چۍ کوم يقين ځما‬
‫په ستا رحمت باندې جوړ شوې دې‪ ،‬هغه رښتيا کړې راته‬

‫ای پروردگار من پس بگردان امید مرا غیرمنعکس نزد تو‪ ،‬و بگردان ریسمان امید مرا غیر بریده‪.‬‬

‫‪O Lord! Be it not that for my hopes in You, I am forlorn‬‬

‫‪Please bring in my calculations (of hope) no disruption‬‬

‫‪Glossary:‬‬
‫‪ُ : inversion, reflection‬م ْنعَ ِكس ‪1. Mun’ákis‬‬
‫‪ُ : to be torn, to tear‬م ْن َخ ِر ِم ‪2. Munkharim‬‬

‫‪Literal Translation: O my Sustainer! Let my high hopes in You are not‬‬

‫‪torn asunder at your supreme pavilion and all my calculations and counts‬‬
‫‪of forgiveness remain intact and untorn.‬‬

‫)‪(160‬‬
‫ین ِإنَّ لَـهُ‬ ‫ف ِب َع ْب ِدكَ فِی الد َ‬
‫َّار ِ‬ ‫ط ْ‬‫َوا ْل ُ‬
‫ینہز ِم‬
‫ـوا ُل ِ‬ ‫صبْرا ً َّم ٰتى تَـ ْد ُ‬
‫عهُ األ َ ْه َ‬ ‫َ‬

‫لطف فرمادو جہان می اپنے بنده پر کریم‬

‫سختیوں میں ہے بہت بے صبر با رنج و اَلَم‬

‫اې ځما پروردګاره‪ ،‬په دواړو جهانونو باندې خپل دې بنده سره مهربانې وکړه ځکه چۍ ځما صبر‬
‫نور دا حال دې چۍ کله خوف يا يره ده ته ور مخامخ شۍ نو دئ منډه کړې‬

‫و لطف کن به بنده خود در هر دو سرای‪ ،‬که بدرستی که او راست دلی که هرگاه میخواند او را اهوال‬
‫و حوادث میرود‪.‬‬

‫‪(O Lord!) Seeks mercy in both worlds Your bondsman‬‬

‫‪When hardships hit me or patience go down the drain‬‬

‫‪Glossary:‬‬
‫‪ : (plural of Hol) terror, fright, alarm, shock‬أ َ ْه َ‬
‫ـوال ‪1. Ahwaal‬‬
‫ینہزم ‪2. Yanhazim‬‬‫‪ِ : gets defeated, overpowered, vanquished‬‬
Literal Translation: O Lord! Have mercy and grace for this servant of
Yours in both the worlds; this one and the world hereafter. I am a feeble
person, my forbearance and courage is so limited that when the wordly
calamities or fear approaches me, I get overpowered and beaten.

(161)
‫صالة ِ ّم ْنكَ دَائِ َمة‬ َ ‫ب‬ ِ ْ‫سح‬ُ ّ‫َوائْ َذ ْن ِل‬
‫ـجم‬ِ ‫س‬َ ‫عَـلَى النَّبِی بِ ُمنہــ ّل َّو ُم ْن‬

‫ابر رحمت کو تیرے دے حکم تا برسائے وه‬ِ

‫تا ابد اپنے نبی صلعم پر رحمت و فضل و کرم‬

‫ خپل رحمت وريځو ته دا حکم ورکړه چۍ هغه په رسول پاک صلۍ هللا عليه وسلم باندې د‬،‫اې ځما هللا‬
‫رحمت باران وکړې او واړ عمرې يې په کوې‬

.‫و دستوری ده مر اَبرهای رحمت دایمی خود را که بر حضرت پیغمبر ریزان شود‬

Bestow Your peace-showering clouds an eternal span

On Your Prophet SAW like incessant and torrential rain

Glossary:
1. Suhb ‫ب‬
ِ ْ‫سح‬ُ : clouds
2. Manhil ‫ ُمنہــ ّل‬: fountain, well, spring (here means torrential rain)
3. Munsajim ‫ـجم‬ َ ‫ ُم ْن‬:consistent, in harmony, corresponding, matching
ِ ‫س‬

Literal Translation: O Lord! As You and Your angels send prayers and
salutation (Salat and Salam) on Your Prophet ‫صلى هللا علیه و آله وسلّم‬,
command the clouds to keep sending showers of such prayers on Your
Messenger ‫ صلى هللا علیه و آله وسلّم‬eternally like does the heavy downpour,
non-stop and with full force.
________________________________________________
Explanatory Notes: Quran says; ‫س ِ ّل ُمو‬ َ ‫ع َلى ال َّنبِ ِ ّى یا أَیهَاا َّل ِذینَ آ َمنُو صَلو‬
َ ‫ع َلی ِه َو‬ َ َ‫إِنَّ هللاَ َو َمالئِ َكتَهُ یصَلون‬
‫س ِلی ًما‬
ْ َ ‫ت‬ Translation: Allah and His angels send blessings on the Prophet, O ye who
believe! you too send blessings and salutations on him.

(162)
‫ص َبـا‬
َ ‫ان ِری ُح‬ ِ ‫عذَبَا‬
ِ َ‫ت ا ْلب‬ َ ْ‫َما َرنَّ َحت‬
‫یس بِالنَّغَ ِم‬ ْ
ِ ‫یس َحادِی ال ِع‬ َ ‫َوأ َ ْط َر‬
َ ‫ب ا ْل ِع‬

‫جب تلک با ِد صبا چلتی رہے گلزار میں‬

‫ساربان پُر نغم‬
ِ ‫اور اونڻوں کو طرب میں‬
‫او دا رحمت باران په دوئ باندې تر هغه وخته پورې اورؤې چۍ تر کومه پورې د شجرو شاخونه او‬
‫ په هغه باندې ده اوښانو‬،‫پانړې د اسمان هواګانو سره لګۍ او دې مالؤ نه چۍ کوم نغمۍ پيدا کيږۍ‬
‫باندې سور حدۍ خوانان په سرور کښۍ راوړې‬

‫ و در طرب اندازد سواران را راننده شتران به‬،‫مادام که حرکت دهد شاخهای درخت بان را باد صبا‬
.‫نغمه ها‬

As long as the east wind moves branches of Baan

And cameleers transport camels, in joyful chanson

Glossary:
1. Rannahat ْ‫ َرنَّ َحت‬: to sway, to stagger
2. Al-Baan ‫ان‬ ِ َ‫ ا ْلب‬: the Egyptian Willow, a tall tree like tamarisk, grows
singly with exotic fragrance. It gives oil called Alban oil.
3. Atrab ‫ب‬َ ‫ أ َ ْط َر‬: to delight, entrance, transport with joy
4. Ees ‫یس‬
َ ‫ ِع‬: (plural of A’ees ‫ ) اعیس‬camel’s
5. Hadee ‫ َحادِی‬: Haddaá , cameleer, camel driver

Literal Translation: (To be read in continuation with previous stanza). ‘O

Allah‫ ! سبحانہ وتعالى‬Keep sending prayers and salutations upon Prophet
Muhammad ‫ )صلى هللا علیه و آله وسلّم‬as long as the easternly wind keeps
swaying the branches of Baan tree and as long as the cameleers keep
singing enchanting songs while driving their camels in trance and ecstasy.

Special Note: It has been customary for Arab poets to conclude or relate things to such
phenomena of nature that have a permanence in order to show a lasting impression such as
the blowing of winds, the moving of trees’ branches, journeying camels coming into trance at
the chanson of cameleers etc. In short, as long as the world lasts, the peace and blessings of
Allah will continue to shower upon the Prophet Muhammad ‫صلى هللا علیه و آله وسلّم‬.

EXTRANEOUS VERSES PRE-FIXED (in later times) TO THE QASEEDAH:

‫عدَم‬ َ ‫الحمد هلل ُمنشی الخلق ِمن‬

َ ‫ث ُ َّم الصالة‬
ِ ‫علَى ال ُم‬
‫ختار فِى ال ِقد َِم‬
i) All praise to Allah who created from naught- the Creator
Peace (& blessings) on the Chosen Prophet- at the fore

‫س ِلّم دائِ ًما اَبَدًا‬

َ ‫موالى ص ّل َو‬ َ
‫لق ُك ِلّ ِه ِم‬
ِ ‫خ‬َ ‫ال‬ ‫یر‬
ِ َ
‫خ‬ َ‫ك‬ ِ ِ ‫علَى‬
‫ب‬ ‫ی‬ ‫ب‬ ‫ح‬
َ َ
ii) O Lord! always send Your blessings and peace ever
On Y’r Apostle who of each individual creature is better
EXTRANEOUS VERSES SUFFIXED (in later times) TO THE QASEEDAH:

‫ع َم َر‬ُ ‫الرضَـا ع َْن أَبِی بَ ْكر َّوع َْن‬

ّ ِ ‫ث ُ َّم‬
‫عثْ َمـانَ ذِی ا ْلك ََر ِم‬
ُ ‫ع ِلی َّوع َْن‬
َ ‫َوع َْن‬
iii) Then send satisfaction (Your blessings) on Abu Bakr, Omar
On Ali and Uthman who are all so esteemed, respect-holder

‫ب ث ُ َّم التَّا ِب ِعینَ فَ ُهـ ْم‬

ِ ْ‫َواآل ِل َوالصَّح‬
َ ‫أ َ ْه ُل الت ٰقى َوالن ٰقى َوا ْل ِح ْل ِم َوا ْلك‬
‫َـر ِم‬
iv) Blessings on (Prophet’s) progeny, companions, their follower
Who are all pious ones, forbearing, respected and so pure

ِ ‫شدِها َوا ْغ ِف ْر ِلقَ ِارئِ َها( ِل‬

)‫سام ِع َها‬ ِ ‫فَا ْغ ِف ْر ِلنَا‬
‫یر یا َذا ا ْل ُج ْو ِد َوا ْلك ََر ِم‬
َ ‫سا َ ْلت ُكَ ا ْل َخ‬
َ
v) Forgive its composer (Bouseri ‫)رحمةهللا علیه‬, reader and listener
I invoke Your blessings, O Generous, blessings’ Showerer!

‫َى َو َما َخلَّفتُ ِمن َخلف‬

َّ ‫َو ِل َوا ِلد‬
‫َوال ُمس ِل ِمینَ ِمنَ العُر بَان َوالعَ َج ِم‬
vi) (Forgive) my parents and those in my posterity as successor
And Muslims whether they are Arabs or (non-Arab) foreigner

ِ َ‫ص َطفی بَ ِلّغ َمق‬

‫اص َدنَا‬ ْ ‫ب بِاا ْل ُم‬ ِ ّ ‫یا َر‬
ْ ِ ‫َوا ْغ ِف ْرلنا َما َمضی یا َوا‬
‫س َع الک ََر ِم‬ َ َ
vii) God! by Prophet ‫صلى هللا علیه و آله وسلّم‬, to our goals bring us closer
Forgive sins we committed earlier, O vast blessings’ Showerer!

-----*----« Quel sujet fait couler de tes yeux des larmes mêlées de sang ? Le
souvenir des voisins que tu as laissés à Dhou-Sélem est-il la cause de tes pleurs?
est-ce le vent qui, soufflant du côté de Kadhéma, les rappelle à ta mémoire ; ou
l'éclair brillant au milieu de l'obscurité, sur les hauteurs d'Idham, découvre-t-il à
tes regards le lieu qu'ils habitent? Pourquoi tes yeux versent-ils des torrents d'eau,
lors même que tu leur ordonnes de retenir leurs larmes? Pourquoi ton cœur, au
moment où. tu lui dis : Reviens à toi, est-il dans une violente agitation?

Celui que l'amour possède s'imagine-t-il tenir cachée la passion qui l'agite,
lorsque deux parties de lui-même trahissent son secret ; ses yeux qui fondent en
pleurs, et son cœur que consume une flamme ardente?

Ah ! si l'amour n'était la cause de ta peine, on ne te verrait pas verser des larmes

sur les débris d'une, habitation abandonnée; le souvenir de ce ban et de cette
colline ne te ravirait pas le sommeil. Et comment pourrais-tu nier que tu sois en
proie aux tourments de l'amour, lorsque deux témoins irréprochables déposent
contre toi, les pleurs que tu répands, et la maladie qui le consume ; lorsque la
violence de ta passion a écrit ta conviction sur tes joues, en y traçant les deux
lignes des pleurs et de la maigreur, et en leur imprimant les couleurs de la rose
jaune et du bois d'anem?

Oui, l'ombre de ce que j'aime est venue me ravir le sommeil. Tel est l'effet de
l'amour, il change nos plaisirs en cruels tourments.

O toi qui me reproches la violence d'un amour insurmontable, ma faiblesse est

digne d'excuse, et si tu étais équitable, tu m'épargnerais tes réprimandes.
Puissent les maux que j'éprouve retomber sur toi ! Mon secret ne saurait
échapper aux regards des délateurs, et le mal qui me mine n'admet point de
guérison.

Tu m'as donné de sages avis, mais je n'étais pas capable de les entendre ; car
celui que l'amour domine est sourd à toutes les censures. La vieillesse même aux
cheveux blancs n'a pas été à l'abri de mes soupçons injurieux, lorsqu'elle a voulu,
par ses conseils, réformer ma conduite ; et cependant est-il des conseils moins
suspects que ceux que donne la vieillesse?

Dans sa folie, le penchant violent qui m'entraîne vers le mal, n'a point mis à profit
les sages avertissements des cheveux blancs et de l'âge décrépit. Incapable
d'aucune bonne action, mon âme corrompue n'a pas même offert un repas
hospitalier à l'hôte respectable qui était venu sans façon chercher l'hospitalité
près de moi. Ah ! si j'eusse prévu que je ne lui rendrais pas les honneurs qui lui
étaient dus, j'aurais déguisé par le jus du katam son secret que j'ai aperçu.

Qui ramènera de son égarement cette volonté rebelle et indomptable, ainsi

que l'on gouverne avec un frein le cheval le plus fougueux ! Ne te flatte pas
d'amortir la violence de ses passions, en t'abandonnant aux actions criminelles.
Telle la nourriture ne sert qu'à augmenter la violence d'un appétit déréglé.

L'âme est semblable à un tendre enfant : si on le laisse suivre son penchant, il

conservera en grandissant l'amour du lait maternel ; mais si on l'en prive, il se
sèvrera de cet aliment.

Détourne donc ton âme de l'amour auquel elle se livre, garde-toi de souffrir qu'il
domine chez elle; car où l'amour règne sans obstacle, il donne la mort, ou bien il
couvre d'ignominie. Veille sur elle au milieu de ses actions, ainsi qu'un berger
veille sur ses troupeaux au milieu des pâturages ; et quand même le pâturage lui
paraîtrait agréable, ne permets pas qu'elle y paisse à son gré. Combien
d'hommes l'attrait de la concupiscence n'a-t-il pas séduits, en leur présentant,
sous une apparence favorable, des plaisirs qui leur ont donné la mort ! ils
ignoraient que le poison est caché dans les mets les plus délicats.

Crains également les pièges cachés de la faim et ceux de la satiété. Souvent

une faim violente est pire encore que les maux qui suivent l'excès de la
nourriture.

Que tes yeux qui ont été remplis de crimes se purifient par des larmes
abondantes ; et ne quitte jamais l'asile de la repentance.
Résiste à la concupiscence et à Satan, et sois rebelle à leurs suggestions ; quand
même ils te donneraient des conseils sages en apparence, tiens-les toujours pour
suspects. Ne leur obéis jamais, soit qu'ils manifestent la malice d'un ennemi, ou
qu'ils se couvrent des apparences d'une impartiale justice; car tu connais les
pièges que tendent et ces ennemis manifestes, et ces conciliateurs insidieux.

Je demande pardon à mon Dieu de ce que mes discours ne sont point

accompagnés d'une conduite qui leur soit conforme. Mon inconséquence est la
même que si j'attribuais une postérité à un homme que la nature aurait frappé
de stérilité.

Je t'ai donné des leçons de vertu dont moi-même je n'ai pas fait la règle de mes
actions. Je n'ai point redressé ma conduite, m'appartient-il de te dire : Redresse-
toi?

J'ai négligé d'amasser avant la mort une provision de bonnes œuvres pour le
temps de mon voyage. Je n'ai ajouté ni prières ni jeûnes à ceux dont l'obligation
est d'une indispensable nécessité.

J'ai criminellement omis de me conformer à l'exemple de celui qui vivifiait les

nuits en les passant en prières, jusque-là que ses pieds fatigués par la longueur
de ses veilles en contractaient des tumeurs douloureuses; qui, épuisé par des
jeûnes assidus, était obligé de serrer par des ligatures ses entrailles affamées, et
de comprimer avec des pierres la peau fine de ses flancs délicats.

Des montagnes d'or d'une élévation prodigieuse ont sollicité l'honneur de lui
appartenir; mais il leur a fait voir quelque chose de bien plus élevé, par son
mépris pour les biens de ce monde. La nécessité qui le pressait ajoutait un
nouveau mérite à son détachement ; les suggestions du besoin ne purent
triompher de son désintéressement. Que dis-je ? le besoin pouvait-il inspirer le
désir des biens de ce mondé, à celui sans lequel le monde ne serait jamais sorti
du néant?

Mouhammad est le prince des deux mondes, des hommes et des génies, le
souverain des deux peuples, des Arabes et des barbares. Il est notre prophète,
qui nous prescrit ce que nous devons faire, et nous défend ce que nous devons
éviter. Il est le plus véridique de tous les hommes, soit qu'il affirme, soit qu'il nie. Il
est l'ami de Dieu ; il est celui dont l'intercession est l'unique fondement de notre
espoir et notre ressource contre les dangers les plus affreux. Il a appelé les
mortels à la connaissance de Dieu, et quiconque s'attache à lui s'attache à une
corde qui n'est point sujette à se rompre. Il a surpassé tous les autres prophètes
par l'excellence de ses qualités extérieures et de ses qualités morales. Aucun
d'eux n'approche de lui en science ni en vertu. Chacun d'eux sollicite de
l'apôtre de Dieu une gorgée de la mer de sa science, ou une goutte des pluies
abondantes de sa vertu. Ils se tiennent près de lui dans le rang qui leur convient,
n'étant en comparaison de sa science, et au prix de sa sagesse, que ce qu'est
un point ou un accent dans l'écriture.
C'est lui qui est parfait par les qualités de son cœur et par les grâces de sa
personne. Le créateur des âmes l'a choisi pour ami. Il ne partage avec aucun
autre ses qualités incomparables ; il possède toute entière et sans partage la
substance même de l'excellence.

Laisse là ce que les chrétiens débitent faussement de leur prophète : cela seul
excepté, use d'une liberté sans bornes dans les éloges que tu donneras à
Mouhammad. Vante autant qu'il te plaira l'excellence de sa nature, relève
autant que tu le voudras l'éminence de ses mérites ; car l'excellence de l'apôtre
de Dieu ne connaît point de bornes, et il n'est personne dont les paroles puissent
dignement l'exprimer. Si la grandeur de ses miracles répondait à l'éminence de
son mérite, la seule invocation de son nom rendrait la vie aux ossements depuis
longtemps desséchés.

Par l'amour qu'il nous a porté, il n'a point voulu nous mettre à une épreuve
dangereuse, en nous enseignant des choses auxquelles notre intelligence ne pût
atteindre. Nous n'avons éprouvé ni doute ni soupçon sur la vérité de sa
doctrine.

Les hommes s'efforceraient en vain de comprendre l'excellence de ses qualités

intérieures ; il n'en est aucun soit proche soit éloigné qui ne soit incapable d'y
atteindre. Tel le soleil vu de loin ne paraît pas dans sa véritable grandeur, et,
regardé de près, éblouit la vue. Et comment pourraient, en ce monde, atteindre
à la connaissance parfaite de ce qu'est ce grand prophète, des mortels plongés
dans le sommeil, qui se contentent des songes de leur imagination?

Tout ce qu'on peut savoir de lui t c'est qu'il est homme, et la plus excellente des
créatures de Dieu.

Tous les miracles qu'ont fait les saints envoyés de Dieu, n'étaient qu'une
communication de la lumière de ce prophète. Il est lui seul le soleil de
l'excellence, les autres ne sont que les planètes qui dépendent de ce soleil, et
qui réfléchissent ses rayons lumineux sur les mortels, au milieu des ténèbres.

Combien est digne d'admiration la figure de ce prophète, dont les charmes sont
relevés par ses qualités intérieures, qui réunit toutes les grâces, qui a pour
caractère distinctif la douceur et l'aménité de ses traits. Il réunit à la beauté
délicate d'une fleur, la grandeur majestueuse de la lune. Sa générosité est vaste
comme la mer, ses desseins sont grands et fermes comme le temps. Lors même
qu'il est seul, la majesté de son visage rend son aspect aussi redoutable à ceux
qui le rencontrent, que s'il avait autour de lui une armée et de nombreuses
cohortes.

On dirait que les organes qui produisent en lui la parole et le sourire, sont des
perles cachées au fond de la nacre. Aucun parfum n'égale l'odeur suave de la
terre qui couvre ses os; heureux qui respire cette odeur, qui couvre cette terre de
baisers!

L'instant même de sa naissance a fait connaître l'excellence de son origine.

Qu'ils sont précieux les premiers et les derniers moments de son existence !

En ce jour les Perses ont reconnu par des pronostics certains, l'annonce des
malheurs et de la vengeance qui allaient tomber sur eux. Le portique de
Chosroès renversé au milieu de la nuit annonça par sa chute la division qui allait
ruiner la famille des souverains de cet empire, sans aucun espoir de réunion. Le
feu sacré, dans la douleur où le plongeait cet événement, vit s'éteindre sa
flamme, et le fleuve, troublé par la frayeur, oublia sa source accoutumée.

Sava s'affligea sur la disparition de ses eaux que la terre avait englouties, et celui
qui venait y étancher sa soif s'en retourna transporté de colère et d'indignation.

Il semblait qu'en ce jour la violence de l'affliction eût transporté au feu l'humidité

naturelle à l'élément aqueux, et à l'eau l'ardeur desséchante du feu.

Alors les génies poussèrent des hurlements, des lumières éclatantes s'élevèrent et
se répandirent dans l'atmosphère, la vérité se manifesta par des signes muets et
par des paroles. Mais ils ont été aveugles et sourds, les impies : les annonces les
plus claires des heureux événements qui allaient arriver, ils ne les ont point
entendues; les signes les plus éclatants des maux dont le ciel les menaçait, ils n'y
ont point fait attention, après même que les peuples ont été avertis par leurs
devins que leurs religions erronées allaient, être détruites; après qu'ils ont vu dans
les. cieux des flammes se détacher et se précipiter en bas, de même que sur la
terre leurs idoles se renversaient.

Poursuivis par ces flammes, les démons prirent la fuite à l'envi les uns des autres,
obligés d'abandonner la route céleste par laquelle la révélation se communique
aux mortels. A voir leur fuite précipitée, on eût dit, que c'étaient les guerriers de
l'armée d'Abraha, ou les troupes infidèles mises en fuite par les cailloux que
lancèrent sur elles les mains du Prophète à la journée de Bedr, lorsque ces
cailloux, après avoir chanté les louanges de Dieu dans ses mains, furent lancés
contre l'ennemi, semblables à Jonas jeté hors des entrailles du monstre qui l'avait
dévoré, après que, dans son sein, il avait invoqué le nom de Dieu.

A l'ordre de Mouhammad, les arbres sont venus se prosterner devant lui ; sans
pieds et portés seulement sur leur tige, ils s'avançaient vers le Prophète. De
même que le crayon trace sur le papier la ligne qui doit servir de règle à
l'écrivain, ainsi leur tronc semblait en marchant décrire une ligne droite, sur
laquelle leurs branches, en sillonnant la poussière, devaient tracer au milieu de la
route une écriture merveilleuse. Semblables dans leur obéissance à ce nuage
officieux qui suivait l'apôtre de Dieu en quelque endroit qu'il portât ses pas, pour
le défendre des feux du soleil dans la plus grande chaleur du jour.

J'en jure par la lune qui, à son ordre, se fendit en deux ; le prodige qui s'opéra
alors sur cet astre, est pareil à celui qui s'était opéré sur le cœur du Prophète
lorsque les anges l'avaient ouvert pour le purifier; et cette ressemblance est si
parfaite que l'on peut légitimement l'assurer avec serment.

Les yeux des incrédules frappés d'aveuglement n'ont point vu ce que la caverne
renfermait de vertus et de mérites La justice même et l'ami fidèle étaient cachés
dans la caverne sans que personne les aperçût, et les impies disaient :
Assurément il n'y a personne dans cette caverne. Ils ne s'imaginaient pas que
des colombes voltigeassent autour de la créature la plus excellente, et qu'une
araignée la couvrit de sa toile. La protection de Dieu lui a tenu lieu de la cotte
de mailles la plus épaisse, et de la forteresse la plus inaccessible.

Jamais, dans les injustices que j'ai éprouvées de la fortune, je n'ai eu recours à
l'assistance de Mouhammad, que je n'aie trouvé en lui un patron dont la
protection est invincible. Jamais je n'ai désiré recevoir de sa main aucun bien
temporel pu spirituel, que cette main, la plus excellente que l’on puisse baiser,
ne m'ait accordé quelque don de sa libéralité.

Ne fais aucune difficulté de reconnaître sa vision nocturne pour une véritable

révélation ; car le cœur de ce Prophète ne dort pas, lors même que ses yeux
sont fermés par le sommeil. Dès lors il avait atteint l'âge parfait pour la mission
prophétique, et l'on ne doit lui refuser aucun des avantages qui conviennent à
l'âge parfait.

Combien de maladies a guéries le seul attouchement de sa main! combien de

malheureux elle a délivrés des mains de la folie !

Vivifiée par l'efficacité de ses prières, l'année de la plus grande sécheresse s'est
distinguée au milieu des temps de disette, par une abondante fertilité,
semblable à cette étoile blanche qui brille sur le front d'un cheval, au milieu des
crins noirs qui l'environnent de toute part. Les nuages l'ont fécondée par leurs
eaux abondantes, et l'on eût dit que les vallées étaient devenues un bras de
mer, ou des torrents échappés de leurs digues.

Laisse-moi, que je chante les oracles de ce Prophète. Ils ont paru ces oracles
avec un éclat pareil à celui que jettent, au milieu de la nuit et sur le sommet
d'une montagne, les feux qu'allume une main généreuse pour attirer le
voyageur dans sa demeure hospitalière.

La perle reçoit, il est vrai, quelque augmentation de beauté de la main habile

qui l'emploie à former un collier ; mais lors même qu'elle n'est pas mise en œuvre,
elle ne perd rien de son prix. Pour moi je n'espère pas de pouvoir atteindre dans
mes chants l'excellence des vertus et des qualités naturelles de cet auguste
envoyé du Très-Haut.

Ces oracles, oracles de la vérité, émanés du Dieu de miséricorde, ont été

produits dans le temps; mais en tant qu'ils sont un attribut de celui dont l'essence
est éternelle, ils sont eux-mêmes aussi anciens que l'éternité, sans qu'on puisse
leur assigner aucune époque ; ils nous instruisent cependant et de ce qui doit
arriver au dernier jour, et des événements des siècles d'Ad et d'Irem. Ils sont un
miracle toujours existant près de nous, bien supérieurs en cela aux miracles des
autres prophètes dont l'existence n'a été que d'un instant. Leur sens clair ne
laisse aucun doute dont puissent abuser ceux qui se séparent de la vérité, et il
n'est pas besoin d'arbitre pour fixer leur signification. Jamais ils n'ont éprouvé
d'attaque, que l'ennemi le plus envenimé n'ait abandonné le combat pour leur
faire des propositions de paix. Leur sublime éloquence repousse toutes les
entreprises de quiconque ose les attaquer, comme un homme jaloux repousse
la main téméraire qui veut attenter à l'honneur de ses femmes. L'abondance des
sens qu'ils renferment est pareille aux flots de la mer; ils surpassent en prix et en
beauté les perles que recèle l'Océan. Les merveilles qu'on y découvre ne
sauraient être comptées; quoiqu'on les relise souvent, jamais ils ne causent de
dégoût. Ils répandent la joie et la vie sur les yeux de quiconque les lit : ô toi qui
jouis de ce bonheur, tu as saisi une corde qui est Dieu même, garde-toi de la
laisser échapper de tes mains. Si tu les lis pour y trouver un refuge contre les
ardeurs du feu de l'enfer, les eaux fraîches du livre sacré éteindront les flammes
infernales. Ainsi la piscine du Prophète blanchira le visage des pécheurs, fussent-
ils noirs comme le charbon avant de se plonger dans ses eaux. Droits comme le
pont Sirath, justes comme la balance dans laquelle seront pesées les œuvres des
mortels, eux seuls sont la règle et la source unique de toute justice parmi les
hommes. Ne t'étonne pas que l'envieux méconnaisse leur mérite, agissant ainsi
en insensé, quoiqu'il soit plein de discernement et d'intelligence : ne vois-tu pas
que l'œil altéré méconnaît l'éclat du soleil, et que la bouche d'un malade ne
reconnaît plus la saveur de l'eau?

O toi, le plus excellent de tous ceux dont les indigents visitent la cour, vers lequel
ils se rendent en foule soit à pied, soit sur le dos d'un chameau dont les pieds
impriment de profondes traces sur la poussière, toi, le plus grand de tous les
prodiges pour l'homme capable de réflexion, le plus précieux bienfait de la
divinité pour quiconque sait le mettre à profit ! En une seule nuit tu as été
transporté du sanctuaire de la Mecque au sanctuaire de Jérusalem : ainsi la
lune parcourt la voûte céleste au milieu des plus épaisses ténèbres. Tu n'as cessé
de t'élever jusqu'à ce que tu aies atteint un degré auquel nul mortel ne saurait
prétendre ; la longueur de deux arcs seulement te séparait de la divinité.

Tous les prophètes, tous les envoyés de Dieu ont reconnu ta supériorité ; ils t'ont
cédé le pas, comme le serviteur se tient derrière son maître. Entouré de cette
vénérable cohorte parmi laquelle tu paraissais comme le porte-enseigne, tu as
traversé l'espace des sept cieux, ne laissant devant toi aucune place plus
proche de la divinité, au-dessus de toi aucun degré plus élevé que celui où tu es
parvenu. Tu as rendu tout autre rang vil et méprisable, en comparaison de celui
que tu occupais lorsque Dieu lui-même t'a appelé par ton nom, comme on
appelle celui qui est distingué par son mérite, et qu'il t'a invité à venir jouir de
l'union la plus inaccessible aux regards des mortels, et de la vue du secret le plus
impénétrable.

Tu as réuni toute sorte de gloire en ta personne, sans la partager avec qui que
ce soit. Il n'est aucun lieu que tu n'aies traversé, sans y trouver de concurrent.

Sublime degré que celui auquel tu as été élevé ! éminentes faveurs que celles
dont tu as été comblé !

Disciples de l'islam, que notre sort est heureux! nous avons, dans la protection de
Dieu même, une ferme colonne que rien ne peut renverser.
Celui qui nous a appelés au culte de Dieu a été déclaré par Dieu même le plus
excellent des envoyés : nous sommes donc aussi le plus excellent de tous les
peuples.

La seule nouvelle de sa mission a jeté l'épouvante dans le cœur de ses ennemis :

tel un troupeau d'imbéciles brebis fuit en désordre au seul rugissement du lion.
Partout où il a repoussé leurs attaques, il les a laissés percés de ses lances et
étendus sur le champ de bataille, comme la viande sur l'étal d'un boucher. La
fuite a été l'objet de leurs vœux, ils portaient envie à ceux dont les membres
déchirés étaient enlevés en l'air par les aigles et les vautours. Les jours et les nuits
se succédaient et s'écoulaient sans que l'effroi dont ils étaient saisis leur permit
d'en connaître le nombre, à l'exception des mois sacrés où la guerre est
suspendue. La religion était pour eux comme un hôte importun descendu dans
leur demeure, suivi d'une foule de braves tous altérés du sang de leurs ennemis,
traînant après lui une mer de combattants montés sur d'agiles coursiers, une mer
qui vomissait des flots de guerriers dont les rangs pressés se choquaient et se
heurtaient à l'envi, tous dociles à la voix de Dieu, tous animés par l'espoir de ses
récompenses, enflammés du désir d'extirper et d'anéantir l'impiété. La religion
musulmane qui était d'abord comme étrangère parmi eux, et l'objet de leur
mépris, est, pour ainsi dire, devenue par l'effet des armes victorieuses de ce
grand Prophète, leur proche parente, et le plus cher objet de leur amour. Dieu a
assuré pour toujours parmi eux le secours d'un père et les soins attentifs d'un
époux à cette religion auguste ; jamais elle n'a éprouvé le triste sort de l'orphelin,
ou l'abandon du veuvage.

Ces défenseurs de la religion ont été aussi fermes et aussi inébranlables que des
montagnes. Demande à leurs adversaires ce qu'ils ont éprouvé de la part de ces
braves dans chacun des lieux qui ont été le théâtre de leur courage. Interroge
Honeïn, Bedr et Ohod, ces lieux où les ennemis de la religion ont succombé à un
fléau mortel plus terrible que la peste.

Les glaives de ces soutiens de l'islam qui, avant le combat, étaient d'une
blancheur éclatante, sont sortis rouges de l'action, après s'être abreuvés dans la
gorge de leurs ennemis qu'ombrageait une épaisse forêt de cheveux.

Les flèches que distinguent des raies noires et dont Alkhatt a armé leurs mains,
ont tracé une écriture profonde sur les corps de leurs adversaires ; leurs lances,
ces plumes meurtrières, n'ont laissé aucun corps exempt de leurs atteintes ;
aucune lettre n'est demeurée sans point diacritique.

Ces nobles combattants, hérissés de leurs armes, ont un caractère de piété qui
les distingue de leurs ennemis: ainsi le rosier se distingue par ses épines, du bois
de sélam qui n'est bon qu'à être la pâture du feu. Les vents qui t'apportent leur
odeur, sont les garants d'une victoire assurée : chacun de ces guerriers, au milieu
des armes qui le couvrent, semble une fleur au milieu de son calice. Fixés sur le
dos de leurs coursiers ; ils y demeurent aussi immobiles qu'une plante qui a crû sur
une colline : c'est la fermeté de leur cœur qui les attache, et non la solidité de
leurs sangles. Leurs ennemis saisis d'effroi, perdent l'usage de la raison ; ils ne sont
plus capables de distinguer un troupeau de faibles agneaux, d'un escadron de
cavalerie.

Quiconque a pour appui l'assistance de l'apôtre de Dieu, réduira au silence les

lions mêmes dans les marais qui leur servent de retraite.

Jamais vous ne verrez aucun de ses amis privé de la victoire, ni aucun de ses
ennemis qui ne soit vaincu. Il a assuré à son peuple, dans la forteresse de la
religion, une demeure tranquille, comme le lion habite sans crainte avec ses
lionceaux dans des marais inaccessibles.

Combien de disputeurs audacieux que, par le ministère de ce prophète, les

paroles de Dieu ont terrassés? Combien d'adversaires ont été subjugués par ses
arguments victorieux ?

Te faut-il un autre prodige qu'une science si vaste dans un homme sans lettres,
au milieu des siècles de l'ignorance, que tant de connaissances dans un
orphelin ?

En lui offrant ce tribut de louanges, je me flatte d'obtenir la rémission des péchés

d'une vie passée dans les frivolités de la poésie et dans le service des grands.
Ces vaines occupations ont orné mon cou d'une félicité passagère dont les
suites fâcheuses sont le sujet de mes justes alarmes : ainsi l'on pare une brebis
destinée à servir de victime. En me livrant à ces frivoles amusements j'ai suivi la
séduction de la jeunesse ; le crime et le repentir, voilà les fruits que j'en ai
recueillis.

O mon âme ! ton négoce t'a ruinée entièrement; tu n'as pas su acheter les biens
de la religion au prix des choses de ce monde. Celui qui vend sa félicité future
pour s'assurer un bonheur présent, fait un échange funeste, et souffre une perte
incalculable.

Quand je commettrais une faute, je ne perdrais pas pour cela tous mes droits à
la protection de ce prophète : la corde à laquelle je me suis attaché, ne sera
pas rompue sans ressource. J'ai droit à le regarder comme mon patron, puisque
je porte le nom de Mahomet; et personne ne respecte plus que lui les droits de
la clientèle.

Si, au jour de la résurrection, il ne me prend pas la. main avec une bonté pleine
de tendresse, tu pourras dire de moi que j'avais appuyé les pieds sur un lieu
glissant ; mais loin de lui cette infidélité que quiconque a espéré en sa bonté, soit
frustré de son espoir ; que celui qui a cherché un asile près, de lui, n'éprouve pas
les effets de sa protection !

Depuis que mon esprit s'occupe de chanter ses louanges, j'ai reconnu qu'il
prend le soin le plus tendre de mon salut.

Jamais ses libéralités ne manquent d'enrichir la main de l'indigent : ainsi la pluie

fait éclore les fleurs sur les collines.
Je ne désire point de recevoir de lui les biens frivoles de ce monde, pareils à
ceux dont Harim, fils de Sénan, payait les vers que Zohaïr chantait à sa louange.

O le plus excellent des êtres créés ! Quel autre que toi prendrai-je pour refuge en
ce moment terrible, commun à tous les mortels? Apôtre de Dieu, ta gloire ne
sera point ternie par le secours que tu m'accorderas, au jour où Dieu se
manifestera sous le nom de vengeur : car ce monde et le monde futur sont des
effets de ta libéralité, et tous les décrets tracés par la plume éternelle sur les
tablettes du Très-Haut, font partie de tes connaissances.

O mon âme, que la grandeur de tes fautes ne te jette pas dans le désespoir ; les
plus grands crimes sont, par rapport à la clémence divine, comme les fautes les
plus légères. Au jour où le Seigneur distribuera ses miséricordes, sans doute il
daignera les proportionner aux péchés de ceux qui l'auront offensé.

O mon Dieu ! ne permets pas que je sois trompé dans mon espérance ; ne
permets pas que je sois déçu dans mes calculs ! Qu'en ce monde et en l'autre ta
bonté se fasse sentir à ton esclave; car tout courage l'abandonne aussitôt que
les dangers le menacent.

Ordonne aux nuées de tes faveurs de se répandre toujours avec abondance sur
ton prophète, et de verser sur lui sans interruption leurs eaux salutaires, aussi
longtemps que le souffle des zéphyrs agitera les rameaux du ban; aussi
longtemps que les conducteurs des chameaux charmeront leurs fatigues par
des chansons.

Fais la même grâce à ses descendants, à ses compagnons, et à ceux qui leur
ont succédé, à ces hommes distingués par leur piété, leur pureté, leur science,
et la noblesse de leurs sentiments. »

SPQNISH TRQNSQTION

AL - BURDA
EL POEMA DEL MANTO

QASÎDAT AL-BURDA DE AL-BÛSÎRI

El Imam al-Bûsîri fue autor de un célebre poema (Qasîda) titulado al-

Burda (el Manto) en el que elogiaba al Profeta Muhammad (s.a.s.). La
Qasîda de al-Bûsîri es recitada con mucha frecuencia en la reunión de los
sufíes, y se considera que cada uno de sus versos tiene propiedades
terapéuticas y místicas. Existe una inmensa cantidad de comentarios a este
importante monumento de la literatura árabe de glorificación del Profeta
(s.a.s.).
Sharaf ad-Dîn Muhammad ibn Sa'îd, más conocido como al-Bûsîri,
nació en Egipto en 1213. Fue un extraordinario calígrafo (jattât). Fue
iniciado en el sufismo por Abû l-'Abbâs al-Mursi, discípulo de Abû l-
Hásan ash-Shâdzili. También fue experto en las ciencias del hadiz. Murió
en Egipto probablemente en el año 1297. Escribió varias obras, pero su
fama se la debe a dos poemas en elogio del Profeta, la al-Burda y la
Hamçía.
Varios hermanos nos han pedido la trascripción y la traducción del
poema para poder utilizarlo en las sesiones de Dzikr y Samâ' de la Yama'a
Islámica de al-Andalus.. Respondemos a sus deseos poniendo en sus
manos esta aproximación a la al-Burda, cuyas bendiciones son muchas.

Estribillo

MAULÁYA SÁLLI WA SÁLLIM DÂIMAN ÁBADAN

‘ALÁ HABÎBIKA JÁIRI L-JÁLQI KÚLLIHIMI
YÂ RÁBBI SÁLLI ‘ALÁ MUHÁMMADIN WA ‘ALÁ
SADÂTINA ÂLIHI WA SÁHBIHI L-KÍRAMI

1. a min tadzákkuri ÿíranni bi-dzi sálami

¿Es al recordar a los moradores de Dzi sálam
maÇáÿta dam’an ýará min múqlatin bi-dámi
por lo que vierten tus pupilas lágrimas mezcladas con sangre?

2. am hábbati r-rîhu min tilqâi kâzimatin

¿O bien es porque el viento sopla desde Kázima,
au áumada l-bárqu fi z-zalmâi min ídami
o porque el relámpago brilla en la oscuridad sobre Ídam?

3. famâ li-‘aináika in qulta stafiq yáhimi

¿Qué le pasa a tus ojos que, si les dices ¡basta¡, se desbordan?
wa mâ li-qálbika in qulta stafiq yáhimi
¿y que a tu corazón que, si le dices ¡despierta¡, se abisma?

4. a yáhsibu s-sábbu ánna l-húbba múnkatimun

 ¿Cree el enamorado que puede ocultar su amor
mâ báina múnsaÿimin minhu wa múdtarimi
entre lágrimas vertidas y ardores?

5. laulâ l-hawá lam túriq dám’an ‘alá tálalin

Si no fuera por pasión, no se derramarían lágrimas sobre los recuerdos,
wa lâ aríqta li-dzikri l-bâni wa l-‘álami
Ni te dejaría insomne la mención del ban o del ‘álam,

6. wa lâ aríqta li-dzikri l-bâni wa l-‘ábratin wa danâ

ni te prestarían túnicas de llanto y languidez
dizikrá l-jiyâmi wa dzikrá sâkini l-jíyami
la evocación de las jaimas y el recuerdo del morador de las jaimas

7. fa-káifa túnkiru húbban bá’da mâ shâhidat

¿Cómo puedes negar un amor cuando dan testimonio
bihi ‘aláika ‘udûlu d-dám’i wa s-sáqami
de él contra ti las pruebas irrefutables de las lágrimas y el agotamiento?

8. wa ázbata l-wáÿdu jattái ‘abratin wa danâ

el amor apasionado ha labrado dos lineas con llanto y enfermedad
Mizla l-bahâri ‘alà jaddáika wa l-‘ánami
Del color de la pimienta sobre tus mejillas, o bien rojizas.

9. na’am sarà táifu man áhwa fa-árraqani

Sí; me ha visitado de noche el fantasma de aquél al que amo y me ha dejado en
vela.
Wa l-húbbu yá’taridu l-ladzdâti bil-álami
El amor mezcla los placeres y el dolor.

10. yâ laimi fi l-hawà l-‘udzriya má’dziratan

Tú, que me censuras a causa de una pasión pura, ¡discúlpame!
Minni iláika wa láu ansafta lam tálumi
¡acéptalo de mi! Si fueras justo, no me censurarías.

11. ‘adátka hâlia lâ sirri bi-místatirin

Te ofende mi estado: mi secreto no está oculto
‘ani l-wushâti wa lâ dâi bi –múnhasimi
 a los delatores, ni mi padecimiento acaba.

12. mahadtani n-nús-ha lákin lastu ásma’uhu

Me ofreces tu consejo, pero no lo escucho:
Inna l-muhíbba ‘ani l-‘udzdzâli fi sámami
El amante es, ante los censores, sordo.

13.inní ttahámtu nasîha sh-sháibi fi ‘ádzalin

Yo sospecho del consejo de la cana en su censura
Wa sh-sháibu áb’adu fi n-nús-hi ‘ani t-túhami
Pero la cana en su consejo está fuera de sospecha.

14. fa-ínna ammârati bis-sûi mâ tta’azat

la inclinación que en mí impera no aprende del ejemplo,
min ÿáhlihâ bi-nadzîri sh-sháibi wa l-hárami
a causa de su ignorancia, a pesar del aviso de la cana y la vejez,

15.wa lâ a’áddat min al-fi’li l-ÿamîli irà

ni ha preparado acciones hermosas para honrar
dáifin alámma bi-râsi gháira múhtashimi
a un huésped que se ha instalado en mi cabeza sin pudor.

16. Lau kúntu á’alamu ánni mâ uwáqqiruhu

si hubiera sabido que no habría de respetarlo
katamtu sirran badâ li mínhu bil-kátami
lo habría ocultado con tintes para que no denunciara mi secreto.

17.man li bi-ráddi ÿimâhin min ghawâyatihâ

Quien me ayudará a dominar la fuerza de su rebeldía
Kamâ turáddu ÿimâhu l-jáili bil-líÿumi
Tal como se denomina la fuerza de los caballos con bridas?

18. fa-lâ tárum bil-ma’âsi kásra sháhwatihâ

No pretendas con concesiones romper su apetito:
Inna t-ta’âma yuqáwwi sháhwata n-náhimi
La comida refuerza la ansiedad del glotón.

19. wa n-náfsu kat-tífli in tuhmilhu shábba ‘alà

 La arbitrariedad es como un niño, si lo descuidas crece
Húbbi r-radâ’i wa in táftimhu yánfatimi
Acostumbrado a que lo amamanten, pero si lo destetas se somete.

20.fásrif hawâha wa hâdzir an tuwálliyahu

desvía su capricho y está en alerta para no seguirlo:
inna l-hawá mâ tawallá yúsmi au yásimi
el capricho, si es atendido, mata o deshonra.

21. wa râ’ihâ wa hiya fi l-a’mâli sâimatun

Vigílalo mientras lo apacentas en las acciones rectas:
Wa in hiya stáhlati l-rar’à falâ túsimi
Si encuentra dulces los pastos no lo acostumbres a ellos.

22. kam hássanat ládzdzatan lil-már-i qâtilatan

¡Cuántos placeres ha embellecido para el hombre, y son asesinos
min háizu lam yádri ánna s-súmma fi d-dásami
cuando no sabe que el veneno está en la mantequilla!

23. wa jshâ d-dasâisa min ÿû’in wa min shíba’in

Cuídate de los engaños del hambre y la hartura:
Fa-rúbba májmasatin shárrun min at-tújami
¡cuántas quejas del estómago son peores que el empacho!

24. wa stáfrighi d-dám’a min ‘áinin qa ímtala-at

Vierte hasta la última las lágrimas del ojo que se ha llenado
Min al-mahârimi wa lçam hímyata n-nádami
De violaciones a la intimidad e instálate en el recinto protegido del lamento.

25. wa jâlifi n-náfsa wa sa-sahaitâma wa ‘sihimâ

Contraria al Nafs y a Shaitán, y desobedécelos,
Wa in mahadâka n-nús-ha fáttihimi
Y su te brindan un consejo ¡sospecha!

26. wa lâ túti’ mínhumâ jásman wa lâ hákaman

No los obedezcas, sean contrincante o juez:
fa-ánta tá’rifu káida l-jásmi wa l-hákami
ya conoces las argucias del contrincante y el juez.
 27. astághfiru llâha min qáulin bilâ ‘ámalin
Pido a Allah disculpas por las palabras que no van acompañadas de acciones:
Láqad nasábtu bihi náslan lidzî ‘úqumi
Con ellas atribuyo descendencia a algo estéril.

28. amártuka l-jáira lákim ma ‘tamartu bihi

Te ordeno el bien, y no lo cumplo.
Wa nâ staqamtu famâ qáuli laka staquimi
Yo no estoy derecho, ¿de qué sirve que te diga ¡sé recto!?

29. wa lâ taçáwwadtu qábla l-máuti nâfilatan

No me he aprovisionado antes de la muerte con gestos voluntarios;
wa lam usálli siwá fardi wa lam ásumi
No he hecho más Salat que el obligatorio y no he ayunado.

30. zalamtu súnnata man ahyâ z-zalâma ilà

He sido injusto con la Sunna de quien dio vida a las tinieblas de la noche hasta
An ishtakat qadamâhu d-dúrra min wárami
que se quejaron de dolor sus piernas entumecidas.

31. wa shádda min sághabin ahshâ-ahu wa tawà

Y ató elhambre de sus entrañas, doblando
Táhta l-hiÿârati káshhan mútrafa l-ádami
Bajo una piedra su costado de brillante piel.

32. wa râwadathu l-ÿibâlu sh-shúmmu min dzáhabin

Se le ofrecieron fabulosas montañas de oro
‘an náfsihi fa-arâhâ ayyamâ shámami
para apartarlo de sí mismo, y les mostró cuál era su altanería.

33.wa ákkadat çúhdahu fihâ darûratuhu

Confirma su desapego la necesidad en la que estaba,
Inna d-darûrata lâ ta’dû ‘alà l-‘ísami
pero la pobresa no doblega a los infalibles.

34. wa káifa tad’û ilà d-duniâ darûratu man

¿Cómo habría de sujetar al mundo la necesidad de quien,
 laulâhu lam tájruÿi d-duniâ min al-‘ádami
si no hubiera sido por él, el mundo no habría salido de la nada?

35. Muhámmadun sáyidu l-kaunáini wa z-za-

Muhammad es el señor de los dos mundos y de los dos
Qaláini wa l-farîqáini min ‘úrbin wa min ‘áÿami
seres creados y de los dos grupos, los árabes y los no árabes.

36. nabíyunâ l-âmiru n-nâhî fa-lâ áhadun

Nuestro Profeta, el que ordena y el que prohíbe, nadie
Abárra fi qáulin lâ minhu wa lâ ná’ami
Es más íntegro que él diciendo “no” o “sí”.

37. huwa l-habîbu l-ladzî turÿà shafâtuhu

Él es el amado cuya intercesión se espera
li-kúlli háulín min al-ahuâli múqtahami
ante toda calamidad que se abalance sobre nosotros.

38. da’â ilà llâhi fal mustámisijûna bihi

Nos convoca hacia Allah: quienes se aferren a él,
Mustámsikûna bi-háblin gháiri músqasami
se aferran a un lazo no roto.

39. fâqa n-nabiyi-ina fi jálqin wa fi júluqin

Supera a los profetas en naturaleza y en carácter,
Wa lam yudânûhu fi ‘ilmin wa lâ kárami
Y no se acercan a él en ciencia y generosidad.

40. wa kúlluhum min rasûli llâhi múltamisun

Todos ellos, de Rasûlullâh, recogen lo que son
qhárfan min al-báhri au ráshfan min ad-díami
bebiendo de su mar o sorbiendo de su lluvia
41. wa wâquifûna ladáihi ‘índa háddihim
Están de pie ante él en sus límites,
Min núqtati l-‘ílmi au min sháklati l-híkami
en un punto de la ciencia o en un rasgo de la sabiduría.
 42. fa-huwa l-ladzî támma ma’nahu wa sûratuhu
Él es el de espíritu y cuerpo perfectos,
Zúmma stafâhu habîban bâri-u n-násami
y lo eligió para intimar con él el Iniciador de la vida.

43. munáççahun ‘án sharîkin fi mahâsinihi

Carece de semejante en sus bellezas:
Fa-ÿáuharu l-húsni fihi gháiru múnqasimi
la gema de su hermosura no ha sido partida.

44. da’ mâ dda’athu n-nasârà fi nabíyihimu

Deja de lado lo que los cristianos han dicho de su profeta,
Wa hkum bimâ shí-ta mádhan fihi wa htakimi
y afirma lo que quieras elogiando (a Muhammad) y hazlo con sabiduría.

45. wa nsub ilà dzâtihi mâ shí-ta min shárafin

Atribuye a su esencia la nobleza que quieras,
Wa nsub ilà qádrihi mâ shí-ta min ‘ízami
y atribuye a su rango las inmensidades que desees,

46.fa-ínna fádla rasüli llâhi láisa lahu

pues la virtud de Rasûlullâh no tiene
háddun fa-yú’rabu ‘ánhu nâtiqun bi-fámi
límite que pueda expresar nadie con la boca.

47. láu nâsabat qádrahu âyâtuhu ‘izaman

Si sus signos fueran equivalentes a la inmensidad de su rango
 Ahyâ smuhu hîna yud’à dârisa r-rímami
su nombre, al ser invocado, devolvería la vida al disuelto en el polvo.

48. lam yamtahínna bimâ ta’yà l-‘uqûlu bihi

No nos ha probado con nada que violente a la razón
Hirsan ‘aláinâ fa-lam nártab wa lam náhimi
Protegiéndonos así, por lo que no hemos vacilado ni hemos enloquecido.

49. a’yâ l-warà fáhmu ma’nâhu fa-láisa yurà

Es agotador para la creación comprender su espíritu, y no se ve
lil-qúrbi wa l-bú’di fihi gháiru múnfahimi
cerca o lejos de él más que a exhaustos,

50. kash-shámsi tázharu lil-‘áináini min bú’udin

Él es a semejanza del sol que se muestra a los ojos en la lejanía
Saghîratan wa tukíllu t-tárfa min ámami
Como algo pequeño, pero que quema la mirada cuando lo encara.

51. wa káifa yúdriku fi d-duniâ haqîqatahu

¿Cómo habría de alcanzar en el mundo su esencia
qáumun niyâmun tasállau bil-húlumi
gente dormida entretenida en sueños?

52. fa-máblaghu l-‘ílmi fihi ánnahu básharun

A lo más que se llega a saber de él es que es humano
wa ánnahu jáiru jálqi llâhi kúllihimi
Y que es el mejor de todas las criaturas de Allah,
 53. wa kúllu âyin atà r-rúslu l-kirâmi bihâ
y que todos los signos con los que han venido los nobles profetas
fa-ínnamâ ttasalat min nûrihi bíhimi
son adhesiones a ellos de su luz.

54. fa-ínnahu shámsu fádlin hum kawâkibuhâ

Él es el sol de la virtud y ellos son sus planetas
Yúzhirna anwârahâ lin-nâsi fi z-zúlami
que muestran sus luces a las gentes que están en tinieblas,

55 hattà idzâ tála’at fi l-úfqi ‘ámma hudâ

hasta que se alza por el horizonte y su señal abarca
hâ l-‘âlamîna wa áhyat sâira l-úmami
a todos los mundos y reaviva a las naciones.

56. ákrim bi-jálqi nabíyin çânahu júluqun

¡Honra la creación de un Profeta al que adorna el comportamiento:
bil-húsni múshtamilin bil-bíshri múttasimi
en él está la belleza encerrada y el regocijo lo califica!

57. kaç-çáhri fi tárafin wa l-bádri fi shárafin

Él es como la flor en el extremo de su hermosura, como la luna llena en
nobleza,
Wa l-báhri fi káramin wa d-dáhri fi hímami
como el mar en generosidad, como el tiempo en resolución.

58. ka-ánnahu wa huwa fárdun fi ÿalâlatihi

 Es como si estuviera, aunque él sea singular en su majestad,
Fi ‘áskarin hîna talqâhu wa fi háshami
en medio de su ejército, cuando te encuentras con él, rodeado de su corte.

59. ka-ánnanâ l-lú-lu-u l-maknûnu fi sádafin

Es como si sus palabras fueran perlas guardadas en la concha
Min ma’dinái mántiqin minhu wa múbtasimi
de su boca que salieran iluminadas con la sonrisa.

60.ta’yà l-‘uqûlu kalâlan ‘índa rí-yatihi

La inteligencia cae cegada cuando lo contempla:
Ka-ánnamâ názarat lish-shámsi min ámami
es como si mirara al sol de frente.

61. lâ tîba yá’dilu túrban dámma á’zumahu

Ningún perfume iguala al de la tierra que cubre sus huesos:
Tûbà li-múntashiqin minhu wa múltazimi
¡enhorabuena al que lo huele y a quien besa su tumba!

62. abâna máwlidahu ‘an tîbi ‘únsurihi

Su nacimiento exteriorizó el aroma de su manantial:
Yâ tìba múbtada-in minhu wa mújtatami
¡oh, el perfume de su principio y de su final!

63. yáumun tafárrasa fihi l-fúrsu ánnahumu

Un día (el del Máwlid) en que los persas adivinaron en él
Qad úndziru bi-hulûli l-bú-si wa n-níqami
 que eran advertidos acerca de la destrucción y la ruina de su Imperio,

64. wa bâta îwânu kisrà wa huwa múnsadi’un

Esa noche, el formidable palacio de Cosroes tembló
Ka-shámli as-hâba kisrà gháira múlta-imi
Como sus ejércitos, que fueron desperdigados.

65. wa n-nâru jâmidatu l-anfàsi min ásafin

Se extinguieron de pena las llamas del fuego que adoraban,
‘aláihi wa n-náhru sâhi l-‘áini min sádami
y el Éufrates iba distraído a causa de sus pesares.

66. wa sâ-a sâwata an ghâdat buháiratuhâ

A Sawa la entristeció que el agua de su laguna se evaporara,
wa rúdda wâriduhâ bil-gháizi hîna zamâ
y tuviera que volverse irritado el sediento que acudía a ella.

67. ka-ánna bin-nâri mâ bil-mâi min bálalin

Es como si en el fuego hubiera la humedad que hay en el agua
Húçnan wa bil-mâi mâ bin-nâri min dárami
A causa del lamento, y en el agua estuviera la combustión que hay en el fuego.

68. wa l-ÿínnu táftifu wa l-anwâru sâti’atun

Los genios gritan, las luces resplandecen:
Wa l-háqqu yázharu min má’nan wa min kálami
la verdad aparece en el significado y en el significante.
 69. ‘amû wa sammû fa-i’lânu l-bashâri lam
Estaban ciegos y sordos (los kuffâr), y el anuncio de los acontecimientos no
Túsma’ wa bâriqatu l-indzâri lam túshami
fue oído y el relámpago de la advertencia no fue visto,

70. min bá’di mâ ájbara l-aqwâma kâhinuhum

aun después de que informara a las gentes su sacerdote
bi-ánna dînahum l-mú’waÿÿa lám yáqumi
diciéndoles que su espiritualidad torcida ya no se enderezaría,

71. wa bá’da mâ ‘âyanû fi l-úfqi min shúhubin

y después de haber visto por el horizonte caer meteoritos
múnfaddatin wáfqa mâ fi l-árdi min sánami
brillantes en número igual a los ídolos que se adoran en la tierra,

72. hattà ghadâ ‘an tarîqi l-wáhyi múnhaçimun

hasta apartar del camino de la Revelación a todo derrotado
min ash-shayâtîni yaqfû izra múnhaçimi
de entre los Shayâtîn, que huían unos siguiendo a otros.

73. ka-ánnahum háraban abtâlu ábrahatin

en su huída eran como los campeones de Abraha (vencidos por los pájaros)
aw ‘áskarun bi-hasa min râhatáihi rumi
o el ejército (al que hizo huir el Profeta en Badr) lanzándole guijarros con las
manos

74. nábdzan bihi ba’da tasbîhin bi-bátnihimâ

que arrojo después de oirlos glorificar a Allah cuando estaban en su palma,
nábdza l-musábbihi min ahshaâi múltaqimi
y fueron arrojados como el Glorificador (Jonás) de las entrañas de la ballena.

75. ÿâ-at li-dá’watihi l-ashÿâru sâÿidatan

A su llamada acudían los árboles humildemente
tamshî iláihi ‘alà sâqin bilâ qádami
caminando sobre piernas sin pies,

76. ka-ánnamâ sáttarat sátran limâ kátabat

como si estuvieran trazando líneas para lo que escriben
furû’uhâ min badî’i l-játti fi l-láqami
sus ramas con esplendorosa caligrafía en derechura,

77. mízla l-ghamâmati annà sâra sâiratan

como la nube que, a donde él iba, lo acompañaba
taqîhi hárra watîsin lil-haÿîri hami
protegiéndolo del calor del horno, guardándolo al mediodía.

78. aqsámtu bil-qámari l-nusnháqqi ínna lahu

¡Juro por la luna hendida que él tiene
min qálbihi nísbatan mabrûrata l-qásami
el corazón tal como es dicho en este juramento!

79. wa mâ hawà l-ghâru min jáirin wa min káramin

La cueva contuvo Abundancia y Generosidad
Wa kúllu tárfin min l-kuffâri ‘ánhu ‘amî
 Que la mirada de los idólatras no pudo ver.

80. fas-sídqu fi l-ghâri wa s-siddîqu lam yárimâ

La sinceridad estaba en la cueva, y el Muy Sincero, y no la abandonaron,
Wa hum yaqûlûna mâ bil-ghâri min árimi
mientras (los kuffar) decían: “No hay nadie en la cueva”.

81. zannû l-hamâma wa zannû l-‘anabûta ‘alà

Creyeron que la paloma y creyeron que la araña sobre
Jáiri l-baríyati lam tánsuÿ wa lam táhumi
el Mejor de las Criaturas no tejería ni revolotearía.

82. wiqâyatu llâhi ághnat ‘an mudâ’afatin

El cuidado de Allah le evitó tener que reforzar
Min ad-durû’i wa ‘an ‘âlin min al-útumi
sus cotas de malla o (tener que refugiarse) en elevadas fortalezas.

83. mâ sâmani d-dáhru dáiman wa staÿártu bihi

Cuando el tiempo me tortura con un agravio, acudo a él
Illâ wa niltu ÿiwâran minhu lam yúdami
y encuentren su vecindad una ayuda que no humilla.

84. wa lâ ltamastu ghinà d-dâráini min yádihi

Cuando he buscado Riqueza para las dos Moradas en sus manos
Illâ stalamtu n-nadà min jáiri mústalami
he recogido el deseado rocío de la mejor de las fuentes.
 85. lâ túnkir il-wáhya min ru-yâhu ínna lahu
No niegues la Revelación en sus sueños. Él tiene
qálban idzâ nâmat il-‘ainâni lam yánami
un corazón que, cuando dormían los ojos, no dormía.

86. fa-dzâka hîna bulûghin min nubúwatihi

Eso fue lo que le abrió la puerta de la madurez en la profecía.
Fa-láisa yúnkaru fihi hâlu múhtalimin
No negó (sus Revelaciones) entonces mientras soñaba.

87. tabâraka llâhu mâ wáhyun bi-muttáhimi

¡Por Allah! La Revelación no se improvisa,
wa lâ nabíyun ‘alà gháibin bi-muttáhimi
ni ningún profeta es, en la ausencia a los sentidos, sospechoso.

88.kam ábra-at wásiban bil-lámsi râhatuhu

¡A cuántos la palma de su mano sanó con el roce,
wa átlaqat áriban nin ríbqati l-lámami
y a cuántos obsesos liberó de la locura!

89. wa áhyati s-sánata sh-shahbâa dá’watuhu

Con su invocación devolvió la vida al año estéril
Hattà hakat ghúrratan fi l-á’suri d-dúhumi
Hasta ser contado como el mejor de entre los tiempos fértiles,

90. bi-‘âridin ÿada au jilta l-bitâha bihâ

con nubes generosas, e imaginarias los llanos
 sáibun min al-yámmi au sáilun min al-‘árimi
inundados por ríos o desbordadas las presas.

91. lammâ shakat wáq’ahu l-bathâu qâla lahu

Cuando la llanura se quejó de la fuerza del torrente, le dijo:
‘alà r-rubâ wa l-hidâbi nhalla wa nsaÿimi
“De sobre las mesetas y las colinas se ha derramado”.

92. fa-áddati l-árdu min riçqin amânatahâ

La tierra entregó la riqueza en ella depositada,
Bi-idzni jâliqihâ lin-nâsi wa n-ná’ami
Con el permiso de su Creador, a la gente, así como su dulzura,

93. wa úlbisat húlalan min súndusin wa lawat

y se vistió con galas de seda, y ciñó
‘amâiman bi-ruûsi l-hádbi wa l-ákami
turbantes en las cimas de las mesetas y las colinas;

94. fan-najîlu bâsiqatun taÿlû falâ-iduhâ

los palmerales se alzan dejando brillar sus palmas
mizla l-bahâri ‘alà l-absâri wa l-‘ánami
como si fueran gala y tinte sobre los ojos.

95. wa fâraqa n-nâsa dâu l-qáhti wa nba’azat

El mal de la sequía se apartó de la gente, y en su lugar
Ilà l-makârimi náfsu n-niksi wa l-bárimi
Se estableció la abundancia, en vez de la desgracia y la desesperación.
 96. idzâ tatábbâ’ta ayâti n-nabiyi faqad
Sisigues los signos del profeta
Alhaqta múnfajiman minhâ bi-múnfajimi
Alcanzaras motivo para el orgullo tras motivo de orgullo.

97. qul lil-muhâhibu shá-wan fi madâihihi

Di al que intenta alcanzar la cumbre de su elogio:
Hiya l-mawâhibu lam áshdud lahâ çiami
“Son dones en cuya expresión yo no me esfuerzo”

98. wa lâ taqul li bi-mâdzâ nilta hayidahâ

No me digas: “¿Cómo los has anudado?
fa-mâ yuqâlu li-fádli llâhi dzâ bi-kami
Al favor de Allah no se le dice: “Esto es por esto”

99. laulâ l-‘inâyatu kâna l-ámru fîhi ‘alà

Si no fuera por el Cuidado de Allah, lo relativo a él
Haddi s-sawâi fa-dzû nútqin ka-dzî bákami
Sería igual que fuera pronunciado o callado.

100. dá’ni wa wásfi ayâtinlahu zaharat

Déjame describir sus prodigios que se han mostrado
Zuhûra nâri l-qirà láilan ‘alà ‘álami
tan evidentes como el fuego de la hospitalidad sobre una montaña.

101. fad-dúrru yaçdâdu húsnan wáhwa múntazimun

La belleza de la perla aumenta cuando está ensartada,
 Wa láisa yánqusu qádran gháira múntazimi
Aunque su valor no disminuye porque esté sola.

102. fa-mâ tatâwulu âmâli l-madîhi ilà

La exageración de la esperanza al elogiarlo
Mâ fîhi min kárami l-ajlâqi wa sh-shíyami
no acierta a narrar la nobleza de sus cualidades.

103. âyâtu háqqin min ar-rahmâni múhdazatun

Signos del Verdadero, provenientes del Misericordioso, hechos en el tiempo
Qadîmatun sifatu l-mausûfi bil-qídami
Que en su origen son eternos, como Aquél al que describe la atemporalidad.

104. lam táqtarin bi-çamânin wáhya tújbirunâ

No están en el tiempo, pero nos hablan
‘ani l-ma’âdi wa ‘an ‘âdin wa ‘an írami
del Reencuentro, de ‘Ad y de Íram

105. dâmat ladáinâ fa-fâqat kúlla mú’ÿiçatin

Permanece entre nosotros, y supera todos los prodigios
Min an-nabiyïna idz ÿâat wa lam tádumi
de los Profetas, que se han realizado y no han durado.

106. muhakkamâtun fa-mâ tubqîna min shúbahin

Versículos bien trabados que no dan oportunidad de confundir
li-dzî shiqâqin wa mâ tabghîna min hákami
al que ama la disputa, ni necesitan árbitro que les haga justicia.
 107. mâ hûribat qáttu illâ ‘âda min hárabin
No es combatido nunca (el Corán) sin que vuelva de la guerra
a’dà l-a’âdî iláihâ múlqia s-sálami
su más contumaz enemigo, a él, entregando las armas.

108. ráddat balâghatuhâ da’wà mu’âridihâ

Su elocuencia rechaza la pretensión del oponente
rádda l-ghayûri yáda l-ÿânî ‘áni l-húrami
a semejanza del celoso que expulsa la mano del que se sobrepasa.

109. lahâ ma’ânin ka-máuÿi l-báhri fi mádadin

Tiene significados como las olas del mar durante la marea alta
Wa fáuqa ÿáuharihi fi l-húsni wa l-qíyami
y están por encima de sus gemas en belleza y valor.

110. fa-mâ tu’áddu wa lâ tuhsà ‘aÿâ-ibuhâ

No se pueden contar ni abarcar sus maravillas,
wa lâ tusâmu ‘alà l-ikzâri bis-sá-ami
ni agota ni aburre frecuentarlo.

111. qarrat bihâ ‘áinu qârîhâ fa-qultu lahu

Refresca el ojo al que lo recita. Y yo le he dicho:
Laqad zafirta bi-hábli llâhi fá-‘tasimi
“Has hallado el cordón umbilical de Allah. Aférrate”.

112.in tatluhâ jîfatan min hárri nârin lazá

 Si lo recitas con temor a un Fuego agitado
afá-ta nâra lazá min wárdihâ sh-shábimi
lo apagarás, a pesar de su rebeldía, con agua fresca.

113. ka-ánnahâ l-háudu tabiaddu l-wuÿûhu bihi

Es como el Estanque que hace resplandecer los rostros
Min l-‘usâti wa qad ÿâ-ûhu kal-húmami
De los errantes cuando acuden a él como palomas.

114. wa kas-sirâti wa kal-mîçâni má’dilatan

O como si fuera el Sendero y la Balanza en justicia:
fal-qístu min gháirihâ fi n-nâsi lam yáqumi
la equidad de otros, entre las gentes, no se ha enderezado.

115. lâ tá’ÿaban li-hasûdin râha yunkiruhâ

No te sorprenda el envidioso que lo rechaza
Taÿâhulan wáhwa ‘áinu l-hâdziqi l-gáhimi
Haciéndose el ignorante cuando comprende con agudeza.

116. qad túnkiru l-‘áinu dáu-a sh-shámsi min rámadin

El ojo niega la luz del sol cuando lo cubren las legañas,
wa yúnkiru l-fámu tá’ma l-mâ-i min sáqami
la boca abomina de la dulzura del agua cuando está enferma.

117. yâ jáira man yámmama l-‘âfûna sâhatahu

Tú eres el mejor de aquellos a cuyos patios han llegado caravanas de
buscadores,
 sá’ian wa fáuqa mutûni l-áinuqi r-rúsumi
que han acudido inquietos, sobre camellas que dejaban profundas huellas.

118. wa man huwa l-áyatu l—kubrà li-mú’tabirin

Tú eres el Gran Signo para el que mira con atención,
wa man huwa n-ní’matu l-‘uzmà li-múghtanimi
tú eres el Botín Supremo para quien se lanza a la batalla.

119. sáraita min háramin láilan ilà háramin

Viajaste de noche de un espacio vedado a un espacio vedado
kamâ sarà l-bádru fi dâÿin min az-zúlami
tal como se desliza la luna llena entre espesas oscuridades.

120. wa bitta tarqà ilà an nilta mánçilatan

Pasaste la noche ascendiendo hasta que alcanzaste una morada
min qâbi qáusaini lam túdrak wa lam túrami
a la distancia de dos medidas de arco, que antes no fue alcanzada ni buscada.

121. wa qaddamatka ÿamî’u l-anbiyâi bihâ

Todos los profetas te dejaron su sitio,
wa r-rúsli táqdîma majdûmin ‘alà jádami
y los mensajeros, tal como es servido el señor entre los suyos.

122. wa anta tájtariqu s-sáb’a t-tibâqa bihim

Atravesaste los Siete Cielos con ellos,
fi máukibin kunta fîhi sâhiba l-‘álami
en medio de una caravana en la que eras el portaestandarte.
 123. hattà idzâ lam táda’ shá-wan li-mústabiqin
(Te alzaste) hasta no dejar una meta más alta a la que aspirar,
min ad-dunûwi wa lâ márqan li-místanimi
te acercaste tanto no quedando ya más proximidad alcanzable.

124. jafadta kúlla maqâmin bil-idâfati idz

Dejaste atrás todo rango en relación a ti cuando
nûdîta bir-ráf’i mízla l-múfradi l-‘álami
fuiste invocado para que te alzaras con tu singular nombre propio,

125. káimâ tafûça bi-wáslin áyyi mústatirin

para que lograras una comunicación velada.
‘ani l-‘uyûni wa sirrin áyyi múktatami
a otros ojos, y un secreto a otros ocultado.

126. fa-huçta kúlla fajârin gháira múshtarakin

Te apoderaste de toda gloria en la que no ha participación
wa ÿuçta kúlla maqâmin gháira múçdahami
y superaste todo rango en torno al que no se agita la multitud.

127. wa ÿálla miqdâru mâ wullîta min rútabin

¡Inmenso es el valor de los grados de los que se te hizo cargo,
wa ‘áçça idrâku mâ ûlîta min ní’ami
inenarrables son los placeres de los que se te hizo despositario!

128. bushrà lanâ má’shara l-islâmi ínna lanâ

 ¡Enhorabuena a nosotros, las gentes del Islam! Para nosotros es
min al-‘inâyati rúknan gháira múnhadimi
un pilar del Cuidado que no es destruible.

129. lammâ da’â llâhu dâ’înâ li-tâ’atihi

Porque Allah convocó a su obediencia a nuestro convocador,
bi-ákrami r-rúsli kunnâ ákrama l-úmami
por el más noble de los profetas, somos la más noble de las naciones.

130. râ’at qulûba l-‘idâ anbâu bí’zatihi

Aterrorizó los corazones de los enemigos la noticia de su misión
ka-náb-atin áÿfalat ghuflan min al-ghánami
como el rugido espanta al rebaño descuidado.

131. mâ çâla yalqâhum fi kúlli mú’tarakin

No dejó de perseguirlos en cada campo de batalla
hattà hakau bil-qanâ láhman ‘alà wádami
hasta que las lanzas los hicieron parecer carne preparada para ser devorada.

132. waddû l-firâra fa-kâdû yaghbitûna bihi

Quisieron huir y hubieran deseado ser
Ashlâ-a shâlat ma’a l-‘iqbâni wa r-rájami
los despojos que las águilas y los abantos se llevan.

133. tamdî l-layâli wa lâ yadrûna ‘íddatahâ

Pasaban las noches y no sabían cuántas eran
mâ lam takun min layâli l-ásh-hurri l-húrumi
mientras no fueran las noches de los meses de tregua.
 134. ka-ánnamâ d-dînu dáifun hálla sâhatahum
Es como si el Islam fuera un huésped que ocupara los patios
bi-kúlli qármin ilà láhmi l-‘idâ qárimi
de campeones a los que apeteciera la carne de los enemigos,

135. yaÿurru báhra jamîsin fáuqa sâbihatin

y los arrastrara como un mar de ejércitos sobre caballos nadadores
yarmî bi-máuÿin min al-abtâli múltatimi
y cada ola lanzara héroes rebelados,

136. min kúlli múntadibin lillâhi múhtasibin

salidos de reuniones buscando con sus esfuerzos a Allah
yastû bi-mústâsilin lil-kúfri mústalimi
y que hicieran resplandecer sus espaldas para arrancar de raíz y abrazar el Kufr,

137. hattà ghadat míllatu l-islâmi wáhya bihim

hasta que la Ley del Islam, gracias a ellos,
min bá’di ghúrbatihâ máusûlata r-ráhimi
tras su exilio, se unió a su origen,

138. makfûlatan ábadan mínhum bi-jáiri ábin

tutelado por siempre por el mejor padre
wa jáiri bá’lin fa-lam táitam wa lam tá-imi
y la mejor compañera, no quedando huérfano ni desamparado.

139. humu l-ÿibâlu fa-sal ‘ánhum musâdimahum

 Eran montañas. Pregunta a quienes tropezaron con ellos
mâdzâ ra-a mínhum fi kúlli mústadami
¿qué vieron que hicieran en cada encuentro guerrero?

140. wa sal hunáinan wa sal bádran wa sal úhudan

Pregunta qué sucedió en Hunain, en Badr y en Uhud:
fusûla hátfin lahum adhà min al-wájami
fueron para ellos modos de muerte más terrible que una epidemia.

141. al-musdarîl-bîdi húmran ba’da mâ wáradat

Retomaban sus blancas espadas enrojecidas después de que bebieran
min al-‘idâ kúlla múswaddin min al-límami
(la sangre) de enemigos de negras sienes.

142. wa l-kâtibîna bi-sumri l-játti mâ tárakat

Escribían con lanzas afiladas. No dejaron
aqlâmuhum hárfa ÿísmin gháira mún’aÿimi
sus cálamos la letra de ningún cuerpo sin puntuar.

143. in qâma fi ÿâmi’I l-haiÿa jatîbuhumu

(Cuando en el campo de batalla que reunía a los ejércitos se levantaba el
advertidor
tasâmamat ‘ánhu udznâ símmati s-sámami
se hacían sordos los oídos de los valerosos)

144. shâkî s-silâhi lahum sîmâ tumáyyiçuhum

Los portadores de afiladas armas tienen signos que los distinguen
 wa l-wárdu yamtâçu bis-sîmâ min as-sálami
como la rosa se diferencia por su perfume de los arbustos espinosos.

145. tuhd^iláika riyâhu n-násri náshrahumu

Los vientos de la victoria le traen el perfume de la noticia
fa-táhsibu ç-çáhra fi l-akmâmi kúlla kamî
y creerías una flor en su ramillete a cada héroe.

146. ka-ánnahum fi zuhûri l-jáili nábtu rubâ

A lomos de sus caballos son como plantas enraizadas en altas colinas
mn shíddati l-haçmi lâ min shíddati l-húçumi
a causa de la fuerza de su resolución, no de sus cintos.

147. tarât qulûbu l-‘idâ min bá-sihim fáraqan

Temblaban los corazones de los enemigos de espanto ante su violencia:
fa-mâ tufárriqu báina l-báhmi wa l-búhami
no podrías distinguir entre ellos a las ovejas de los valientes.

148. wa man takun bi-rasûli llâhi núsratuhu

A quien tiene en Rasulullâh la fuente de su victoria,
in tálqahu l-úsdu fi aÿâmihâ yáÿimi
aunque lo sorprendan los leones en su selva, puede estar calmado.

149. wa man ya’tasim bika yâ jáira l-warà shárafan

(Quien se adhiera a ti, oh el mejor de los hombres en nobleza,
allâhu hâfizuhu min kúlli múntaqimi
Allah es su Protector ante quien busque dañarlo.)
 150. wa lan tarà min walíyin gháira múntasirin
No verás a ninguno de sus aliados que no sea asistido
bihi wa lâ min ‘adúwin gháira múnqasimi
por él ni a ningún enemigo que no sea quebrado.

151. ahalla úmmatahu fi hírçi míllatihi

Ha incluido a su nación en el amuleto de su Ley
kal-láizi hálla ma’a l-ashbâli fi áÿami
como el león que está entre sus cachorros en la jungla.

152. kam ÿaddalat kalimâtu llâhi min ÿádalin

¡Cuántas veces las Palabras de Allah han polemizado
fîhi wa kam jásama l-qur-ânu min jásami
a su favor! ¡Cuántas veces el Corán ha reducido, con argumentos, a sus
contrincantes!

153. kafâka bil-‘ilmi fi l-ummiyi mú’ÿiçatan

Te basta como prodigio la ciencia del letrado
fi l-ÿâhilíati wa t-tá-dîbi fi l-yútumi
en la época de la ignorancia, y cómo fue enseñado en su orfandad.

154. jadámtuhu bi-madîhin astaqîlu bihi

Lo sirvo en un Elogio con el que quiero reducir
dzunûba ‘úmrin madà fi sh-shí’ri wa l-jídami
las torpezas de una vida gastada en la poesía y la servidumbre,
 155. idz qalladânia mâ tujshà ‘awâqibuhu
que me han marcado con un signo cuyo destino temo,
ka –ánnanî bihimâ hádiun min an-ná’ami
señalándome como si yo fuera una víctima para el sacrificio.

156. atá’tu gháyya s-sibâ fi l-hâlatáini wa mâ

He obedecido la inclinación de la juventud en los dos casos y no
hassaltu illâ ‘alà l-azâmi wa n-nádami
he cosechado más que torpezas y lamentos.

157. fa-yâ jasârata náfsin fi tiÿâratihâ

¡Que ruina de vida en sus trueques
lam táshtari d-dîna bid-duniâ wa lam tásumi
que no ha comprado el Islam ofreciendo el mundo, y ni ha regateado!

158. wa man yábi’ áÿilan minhu bi-‘âÿilihi

Quien se apresura en sus negocios y se fía de promesas
yábin lahu l-ghábnu fi bái’in wa fi sálami
acaba atribulado en sus ventas y contratos.

159. in âtin dzánban fa-mâ ‘áhdi bi-múntaqidin

Aunque vuelva a la torpeza, mi alianza no la revoca
min an-nabíyi wa lâ hábli bi-múnsarimi
el profeta, ni mi lazo con él queda roto.

160. fa-ínna lî dzímmatan mínhu bi-tásmiati

pues pesa sobre su conciencia mi nombre
 múhammadan wáhwa áufà l-jálqi bidz-dzímami
que es Muhammad, y él es la más fiel criatura a sus pactos.

161. in lam yakun fi ma’âdi âjidzan bi-yádi

Si en mi Retorno a Allah él no me toma de la mano
fádlan wa illâ fa-qul yâ çállata l-qádami
haciendo gala de su generosidad, di: “Lamentable desgracia”.

162. hâshâhu an yáhrima r-râÿî makârimahu

Él está por encima de privar al que espera de su nobleza
au yárÿi’a l-ÿâru mínhu gháira múhtarami
o de que se vuelva, el que se acoge a su vecindad, despreciado.

163. wa múndzu álçamtu afkâri madâ-ihahu

Desde que obligué a mis pensamientos elogiarlo
waÿádtuhu li-jalâsi jáira múltaçcimi
o encontrado en él al que mejor se obliga a liberarme.

164. wa lan yafûta l-ghinà mínhu yádan táribat

A su riqueza no se le escapará ser generosa ante una mano vacía:
inna l-hayâ yùnbitu l-açchâra fi l-ákami
el pudor (de la lluvia) hace crecer flores en lugares imposibles.

165. wa lam urid çáhrata d-duniâ l-latî qtatafat

No quiero una flor del mundo como la que arrancó
yada çuháirin bimâ aznà ‘alaà hárimi
el poeta Çuháir con sus adulaciones a Hárim
 166. yâ ákrama l-jálqi mâ lî man alûdzu bihi
¡Oh, la más noble de las criaturas! No tengo quien me consuele
siwâka ‘inda hulûli l-hâdizi l-‘ámami
aparte de ti cuando me venga encima la calamidad inmensa.

167. wa lan yadîqa rasûla llâhi ÿahuka bî

No será estrecha, ¡oh, Rasûlullah!. tu majestad ante mí
Idzâ l-karîmu taÿallà bismi múntaqimi
cuando el Generoso se muestre bajo su Nombre “el Vengador”.

168. fa-ínna min wuÿûdika d-duniâ wa darratahâ

Parte de tu ser es el mundo y su Gemela,
wa min ‘ulûmika ‘ílma l-láwhi wa l-qálami
y parte de tu ciencia es la ciencia de la Tabla y el Cálamo.

169. yâ náfsu lâ táqnatî min çállatin ‘ázumat

Corazón mío, no desesperes a causa de torpezas inmensas
ínna l-kabâira fí lghufrâni kal-lámami
las vilezas más miserables, frente a la Tolerancia, son
insignificantes.

170. la’álla ráhmata rábbî hîna yáqsimuhâ

Tal vez la Misericordia de mi Señor, cuando la distribuya,
tâti ‘alà hásabi l-‘isyâni fi l-qásami
venga a la par de la inmensidad de la rebeldía.

171. yâ rábbî wa ÿ’al raÿâ-î gháira mún’askisin

Señor, no hagas que mi esperanza sea defraudada
Ladáika wa ÿ’al hisâbi gháira múnjarimi
ante ti, y haz que en mis cuentas no salga perdiendo.

172. wa ltuf bi-‘ábdika fi d-dâráini ínna lahu

 Se delicado con tu siervo en las dos Moradas, pues tiene
Sábran matà tad’uhu l-ahwâlu yánhaçimi
una paciencia que cae derrotada ante los terrores.

173. wa-dzan bi-súhbi salâtinmínka dâ-imatan

Permite a las nubes de tus bendiciones por siempre
‘alà n-nabíyi bi-múnhallin wa múnsaÿimi
sobre el profeta derramarse como torrentes y arroyos,

174. mâ ránnahat ‘adzabâti l-bâni sabâ

mientras las ramas del ban se balanceen con el viento
wa átraba l-‘îsa hâdî l-‘îsi bin-nághami
y emocione a los camellos con su canto el guía de la caravana.

Kaside-i Burde Turkce Okunus ve Meali ve Faziletleri

BİSMİLLÂHİRRAHMANİRRAHÎM

Elhamdü lillahi münşil halki min ademin

Sümmessalatü alel muhtari fil kidemi

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

Birinci Bölüm: Allah’ın Rasülü’ne (SAV) Aşık Olma Hususunda

1- Emin tezekküri cîrânin bi zî selemi

Mezecte dem’an cerâ min mukletin bi demi’’

1- Ey benim dertli gönlüm ;

Selem ağaçlarının süslediği vadideki komşuları hatırladığın için mi , gözlerinin ak ve
karasından akan yaşı kan ile karıştırmaktasın’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi
( Ayrıca, bu üç beyit geyik derisinden bir tirşe üzerine yazılır ve öğrenim ve ezberleme
güçlüğü çeken bir kimsenin sağ kolunun pazusuna bağlanırsa, Allah'ın izniyle çok kısa bir
süre içerisinde zekası gelişir ve öğrendiğini bir daha asla unutmaz Bu husus da ayrıca
tecrübe edilmiştir Bir kimse Kaside-i Bürde’yi şartlarına uygun yerine getirerek Cuma
geceleri akşam ve yatsı ezanları arasında okursa biiznillah iman selameti ve dünya ve ahiret
mutluluğu ile şereflenir Bu husus da güvenilir şarihlerce nakledilmiştir)

2- ‘’Em hebbetir rîhu min tilkâi kazımetin

Ve evmedal berku fiz zâlmai min idami ‘’

2-‘’Yahut Medine tarafından (Allah Rasulü’nün tatlı kokusunu getirip sana koklatan)bir rüzgar
estiği için mi? (Böyle Allah Rasulü (sav)’ nün aşkı ve muhabbeti ile kendinden geçmiş
olarak , kanlı yaşını tutamadan ağlıyorsun ) Yoksa Allah Rasulü’ nün çoğu zaman vakitlerini
geçirdiği Medine yakınındaki Izam dağından karanlık gecede çakan şimşek mi çakıp,
Nübüvvet Nuru seni mestetti de böyle ağlamana sebep oldu ? ’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

3- ‘’ Fe mâ li ayneke in kultekfüfâ hemetâ

Ve mâ li kalbike in kultestefik yehimi ’’

3-‘’(Ey gönül),iki gözüne ne olduki;onlara “kendinizi tutun ağlamayın” dedikçe o iki göz daha
çok kanlı yaş akıtıyorlar? Ve kalbine de ne oldu ki ; “sakin ol, kendine gel” desen de o
aldırmayıp ölçüsüz sevgisi, hayranlığı ve delicesine aşk ve muhabbeti artıyor?’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

4- ‘’E yahsebüs sabbüennel hubbe münketimün

Mâ beyne münsecimin minhü ve mudtarimi’’

4-‘’Aşk ve muhabetten dolayı ağlayıp gözyaşı döken aşık, muhabbetin ondan akan gözyaşı
ve muhabbetten tutuşup alevlenen kalp arasında gizli kalacağını mı zanneder?’’
Mevlâye salli ve sellim dâimen ebedâ
Alâ habîbike hayri’l-halkı küllihimi

5- ‘’Levlel hevâ lem türik dem’an alâ talelin

Ve lâ erıgte li zikril bâni vel alemi’’

5-‘’(Ey alemlerin sultanına aşık olan gönül! ) Niçin beyhude aşkını inkarda ısrar ediyorsun?
Eğer sende aşk ve muhabbet olmasaydı aşk ve muhabbet sebebiyle
harabeye dönmüş yüzün ve vücudun üzerinde kanlı yaş dökmezdin Ban denilen latif ağacı
ve alem denilen Nur dağını hatırlayarak uykunu da terketmezdin’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

6- ‘’Fe keyfe tünkirü hubben ba’de mâ şehidet

Bihî aleyke udûlüd dem’ı ves sekami ’’

6-‘’(Ey gönül) aşk ve muhabbeti nasıl inkar edebilirsin? (Görmüyor musun?) gözyaşın ve aşk
hastalığın gibi iki adil şahit aleyhinde şahitlik etmekteler’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

7- ‘’Ve esbetel vecdü hattay abratin vedanen

Mislel behâri alâ haddeyke ve’l- anemi ’’

7-‘’Gönlünde yanmakta olan aşk ateşi iki yanağının üzerinde biri kırmızı gül misali çizgiler
çekmiş aşkını isbat etmektedir Kırımızı gül, kanlı gözyaşının, sarı gül
içinde yanan aşk ateşinin işaretleridir Ey gönül! Yanağında böyle şahitlerin varken sen
aşkını nasıl inkar edeceksin ’’
Mevlâye salli ve sellim dâimen ebedâ
Alâ habîbike hayri’l-halkı küllihimi

8- ‘’Neam serâ tayfü men ehvâ fe errakanî

Vel hubbü ya’terizul lezzâti bil elemi ”

8-‘’Evet artık inkar etmem mümkün olmadığı için itiraf ediyorum ki ; aşk ve muhabbeti
gönlümde yerleşen Allah Rasulü (sav)’nün hayali bana gece geldi ve beni
uykusuz bıraktı Çünkü muhabbet dünya lezzetlerini elemle defedip yok eder ‘’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

(Yine belirtildiği üzere bu kasidenin beş numaralı beyti islam harfleri ile ve birbirlerine
bitiştirilmeden tek tek bir elma üzerine yazılır Ve bu elma herhangi bir sebeple veya sebepsiz
olarak bunalım içerisinde kıvranan bir kimseye yedirilirse o kimse Allah’ın
yardımı ile ve bu beytin ruhaniyeti hürmetine içine düştüğü bunalımdan kurtulur ve huzura
kavuşur )

9- “ Yâ lâimî fil hevel uzriyyi ma’ziraten

Minnî ileyke velev ensafte lem telümi ‘’

9-‘’Ey Uzre kabilesinin aşkına benzerMuhabbete mübtela olduğum için beni levm edip
kınayan kimse tarafımdan sana bir özür beyan edeyim ki; eğer insaf etseydin(buhaklı
özürümün karşısında) beni ayıplamaz ve kınamazdın’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi
10- ‘’Adetke hâliye lâ sırrî bi müstetirin
Anil vüşâti ve lâ dâî bi müntahisimi ‘’

10- ‘’Artık halim sana ulaştı, durumumu biliyorsun, sırrım hasedçi ve gammaz kişilerden gizli
olmadığı gibi derdim de kesilmiş olmayıp sonsuzdur’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

11- ‘’Mahadtenin nusha lâkin lestü esmauhû

İnnel muhibbe ani’l uzzâli fî samemi ‘’

11- ‘’Ey aşk hususunda beni ayıplayan kimse, gerçi sen bana doğru ve samimi nasihatta
bulundun fakat ben aşk ve muhabbet neşesiyle sarhoş olduğum için o nasihatı kabul
etmedim, işitmedimde söylenenleri Çünkü aşk kendisini ta’n edenlerinde, nasihatte
bulunanlarında sözlerini işitmez’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

12- ‘’İnnitte hemtü nasîhaş şeybi fî azelî

Veşşeybü eba’dü fî nushin anit tühemi’’

12- ‘’ Ey bana nasihatta bulunan nasihatını kabul etmeyişimden dolayı bana darılmadaha
önce saçımın aklığının hal dili ile beni ayıplayan nasihatınıda töhmet sayıp kabul etmedim
Halbuki ihtiyarlık nasihat hususunda töhmetten en uzak kalan sadık bir uyarıcıdır’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi
(Hatalarından dolayı tevbe etmek istediği halde bazı zaaflarını bırakamayan kimse onikinci
beyit olan yukarıdaki beyitten itibaren yirmibeşinci beyite kadarki on dört beyti Cuma günü
Cuma namazından sonra bir cam kabın üzerine yazar veya yazdırır ve bu kabın içerisi gül
suyu katılmış su ile doldurulup bu su aynı gün yatsı namazının vaktine kadar günah zaafı
olan kimseye içirilirse kendisine inşaallah zaafına karşı koyma ve ondan tevbe etme cesareti
gelir O kimsenin suyu içtiği günü bol ibadet zikir ve tevbe ile geçirmesi tavsiye edilir)

İkinci Bölüm : Nefsin İsteklerinden Men Edilmesi

13- ‘’Fe inne emmârati bis sûi metteazat

Min cehlihâ bi nezîriş şeybi vel herami’’

13-‘’Gerçektende her zaman fenalık ve günah emreden nefsim koyu bir cahil olması nedeni
ile ölümün yaklaştığını hatırlatan saç ağarması ve ihtiyarlığın
korkutmasındanda nasihat alıp uyanmamış ve kendine gelememiştir’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

14- ‘’Ve lâeaddet minel fî lil cemîli kırâ

Dayfin elemme bi re`sî ğayra muhteşemi”

14- ‘’Her zaman kötülük emreden benim nefsim tevbe ve salih amel benzeri ölüm misafirinin
yemeği durumundaki güzel hazırlık işinden hiçbir şey yapmadı O misafirde çekinmeyerek
ansızın kendisine tazim göstermeme fırsat vermeden gelip başıma
kondu’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

15- ‘’Lev küntü a’lemü ennî mâu vakkıruhû

Ketemtü sırran bedâlî minhü bil ketimi ’’
15-‘’Eğer ben nefsimin beni yeneceğini ve ihtiyarlıkta gelen misafirimi ağırlayamayacağımı
bilseydim beni eleveren ak saçlılık ve ihtiyarlık sırlarımı keten denilen boya ile kapatır
gizlerdim’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

16- ‘’Men lî bi raddi cimâhin min ğâvayeti hâ,

Kemâ yüraddü cimâhül hayli bil lücümi”

16-‘’Binicisini kendi istediği şekilde sevkeden azgın ve başıgemlenemeyen at gibi olan nefsi
emmaremin azgın atların dizgin ve gemlerle döndürüldüğü gibi başına buyruk istediği gibi ve
istediği tarafa giden nefis atımı salih ameller ve iyi huylar tarafına döndürmeyi benim için kim
garanti edebilir’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

17- ‘’Felâ terum bil meâsi kesre şehvetihâ,

İnnet taâme yukavvî şehveten nehimi”

17- “Nefsi emmare ve onun isteklerinin günah ve kusurlara devam ederek (doyurulup)
kırılacağını ve yok olacağını umma , çünkü yemek obur ve aç gözlülerin isteklerini çoğaltır ve
kuvvetlendirir (Günaha devam etmekte aynen bunun gibidir Günaha devam ettikçe nefsin ve
şehvetin günah işleme isteğini kuvvetlendirmekten başka bir işe yaramaz”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

18- “Ven nefsü ket tıfli in tühmilhü şebbe alâ

Hubbir radâi ve in teftımhü yenfetımi”
18- “Nefis ilk baştan süt emen çocuk gibidir Onun kendi haline bırakırsan süt emme isteği ve
sevgisi gençleşip tazelenir Onu sütten kesip alıştırırsan o da emmeyi bırakıp kesilmiş olur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

19- “ Fasrıf hevâha ve hâzir en tüvelli yehû

İnnel hevâ mâ tüvellâ yusım ev yusmi”

19-“Ey nefsini terbiye etmek istek ve kararında olan kimse! Onu isteklerinden vazgeçir ve
sana hükmetmesinden sakın Çünkü, nefsin istekleri neyi hedefler ve hakim olursa onu ya
helak veya rezil ve rüsvay eyler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

20- “Ve râıhâ vehiye fil a’mâli sâimetün

Ve in hiyestahletil mer’â fe lâ tesümi”

20- “Nefsin ibadetle meşgul olup salih amel işlerken de onu gözet ve kolla Şayet yaylağını
tatlı bulur, salih amelden zevklenir, kibir ve ucbe düşerse; terki caiz bir amel ise onu
yaylağında yayılmaktan alı koy ve otlatma Yani o ameli terk ederek ona hak ettiği cevabı ver”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

21- “Kem hassenet lezzeten lil mer’i kâtileten

Min haysü lem yedri ennes semme fid desemi”

21-“Nefis, çok kere insana öldürücü olan leş eti, tatlı ve güzel göstermiştir Şöyle ki yağlı
lokma içerisinde olan zehiri insan anlayamamıştır"
Mevlâye salli ve sellim dâimen ebedâ
Alâ habîbike hay’ril-halkı küllihimi

22- “Vahşed desâise min cûin ve min şebeın

Fe rubbe mahmesatin şerrun minet tühami”

22- “ (Ey gönül!) Gerek açlık, gerekse tokluk desiselerinden kork ve sakın Ilımlı olmayı ve
orta yolda bulunmayı bırakma Özellikle de açlığı ve susuzluğu mutlak ibadet sanma, nice
açlık vardır ki, tokluktan daha zararlıdır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

23- “ Vestefriğid dem’a min aynin kadimteleet

Minel mehârimi velzem hımyeten nedemi”

23- “Haramla dolmuş gözden yaşı boşalt ve pişmanlık perhizine yapış”

( Bu beytin, 119 defa okuyan kimsenin zihin açıklığı için çok önemli bir iksir olduğu, en
zekasız bir kimsenin bile Allah'ın izin vermesiyle bundan sonra bir okuyuş veya dinleyişte
istenilen bilgiyi ve ibareyi ezberleyebileceği ve bir daha unutmayacağı defalarca denenmiş
ve görülmüştür)

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

24- “Ve hâlifin nefse veş şeytane va’sihimâ

Ve in hümâ mehadâken nusha fettehimi”

24- “(Ey gönül!) Nefis ve şeytana uyma ve ikisine de karşı gel Eğer nefis ile şeytan sana söz
ederlerse sözlerini düşman sözleri olarak bil, yorumla (Sakın ha onların öğütlerine
güveneyim deme ve asla kabul etme!)”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habîbike hay’ril-halkı küllihimi

(Bu beyiti vird haline getirip devam eden kimseyi YÜCE ALLAH inşaallah NEFİS VE
ŞEYTANIN ŞERRİNDEN KORUR)

25- “Ve lâ tütı’minhümâ hasmen ve lâ hakemen

Fe ente ta’rifü keydel hasmı vel hakemi”

25- “(Ey insan!)Nefis ve şeytandan gerek hasım olarak, gerek hakem olarak gelen telkin ve
iç dürtülerine uyayım deme Çünkü sen hasmının ve hakeminin hilelerini bilirsin”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

26- “Estağfirullâhe min kavlin bi lâ amelin

Lekad nesebtü bihî neslen li zî ukumi”

26- “Amelsiz olan boş ve kuru sözlerden dolayı Yüce Allah’tan af ve mağfiret dilerim
Muhakkak ben amele yakın olmayan faydasız söz söylemekle nesil isnat ve isbat etmiş gibi
oldum”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

27- “Emartükel hayra lâkin me’temartü bihî

Ve mestekamtü fe mâ kavlî lekestekımi”

27- “Sana hayrı emrettim, fakat ben onu yapmadım ve söz ile icraatı birleştirip dürüst
olmadım Şu halde sana “İstikamet üzere ol” (Yani dosdoğru ol) sözümün faydası nedir?”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi
28- “Ve lâ tezevettü kablel mevti nâfileten
Ve lem üsalli sivâ fardın ve lem esumi”

28- “Ölüm gelmeden önce nafile ibadetlerden bir azık hazırlayamadım ve farzlardan başka
namaz kılamadım, oruç tutamadım”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

Üçüncü Bölüm: Rasullullah (SAV) Efendimiz'e Övgü Hakkında

29- “Zalemtü sünnete men ahyaz zalâme ilâ

Enişteket kademâhüd durra min veremi”

29- “Karanlık gecelerde uzun süre kıyamda durmak sebebiyle ayakları şişerek
dayanamayacak hale gelinceye kadar ihya eden (ibadetle geçiren) alemlerin övünç kaynağı
Rasulü zişan’ın sünnetine onu terk ederek zulmettim”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

(ERKEN KALKMAK İÇİN ;

İbrahim Bâcûrî (ks) Hazretleri diyor ki; 29 Beyitten itibaren 33 Beyte kadar ki bu beş beyiti,
çok uykusu olup sabahları erkenden kalkma zorluğu çeken ve yaptığı ibadetlerden zevk
alamayan, dünya sevgisini gönlünden bir türlü atamayan kimse bir kağıt üzerine yazıp veya
yazdırıp yastığının altına koyar ve o yastık üzerine başını koyup uyursa Allah'ın inayetiyle
bütün bu sıkıntılardan kurtulur)
(Yukarıda bahsi geçen beş beytin bir şey üzerine yazılıp uykusuna çok düşkün bir kimse
başının üzerine asılmasıyla, o kişinin uykusunun normale dönmesi ve sabahları erken
uyanıp erkenden ibadetlerine ve işinin başına dönmesi Mevla-yı Müteal'den ümid edilir.)

30- “Ve şedde min seğabin ahşâ ehu ve tavâ

Tahtel hıcârati keşhan mütrafel edimi”
30- “O Allah Rasulü (sav) açlıktan dolayı karnına taş bağladı ve yanlarındaki Mübarek cildini
taş altında toplayıp büktü”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

31- “Ve râvedethül cibâlüş şümmü min zehebin

An nefsihî fe erâhâ eyyemâ şememi”

31- “Altından olan yüksek dağlar, onun varlığından şereflenmek ve değer görmek için
Allah’ın Rasulüne gelip giderek kıymetli madenlerini arz eylediler Fakat O Allah Rasulü
onlara rağbet etmemekle daha yücelik gösterdi”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

32- “Ve ekkedet zühdetû fîhâ darûratühû

İnned dârurate lâ ta’dü alel ısami”

32- “Rasulullah (sav)’in zahirde ihtiyaç içerisinde bulunması O’nun altından dağları
reddetmesini kuvvetlendirip zühd ve takvasını takviye etti Çünkü ihtiyaçlar, Peygamberlere
mahsus sıfatlardan “İsmet” ve “İstikamete” galebe edemez”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

33- “Ve keyfe ted’û iled dünya darûratü men

Levlâhü lem tahrucid dünyâ minel ademi”

33- “Bilinen dünyalıklar, Alemlerin Sultanı olan Allah Rasulü’nü dünya ve dünyalıklara meyil
ve nuhabbete nasıl çağırır? O olmasaydı dünya yokluktan çıkıp var olmayacaktı”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habîbike hay’ril-halkı küllihimi

34- “Muhammedün seyyidül kevneyni ves sekaleyni

Vel ferîkayni min urbin ve min acemi”

34- “Allah Rasulü Muhammed Aleyhisselam dünya ve ahiretin, ins ve cinnin, Arap ve
Acemden oluşan iki fırkanın ve bütün varlıkların Seyyidi ve Efendisidir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

35- “Nebiyyünel âmirun nâhî felâ ehadün

Eberra fî kavli lâ minhü ve lâ neami”

35- “Allah’ın Rasulü (sav) iyilikleri emir ve tavsiye edici, fenalıklardan da yasaklayıcı ve
sakındırıcıdır Evet ve hayır gibi emir ve yasakları bildirmekte ondan daha doğru ve gerçekçi
kimse yoktur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

36- “Hüvel Habîbüllezi türca şefâatühû

Li külli hevlin minel ehvâli muktehımi”

36- “O Allah’ın Rasulü, Yüce Allah’ın öyle bir sevgilisidir ki, hücum ve ihata eden her bir
korku için O’nun şefaatı umulur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi
37- “Deâ ilellâhi fel müstemsikûne bihî
Müstemsikûne bi hablin ğayra münfesimi”

37- “O Allah’ın Rasulü (sav) insanları Yüce Allah’ın dinine davet eylemiştir Onun dinine
sarılanlar, kopmayan sağlam bir ipe yapışmışlardır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

38- “Fâkan nebiyyîne fî halkın ve fî hulükın

Ve lem yüdânuhü fî ılmin ve lâ kerâmi”

38- “Bütün insanların ve cinnilerin Efendisi ve ulusu olan Hazreti Muhammed (sav) gerek
şekil ve fiziki gürünüm gibi yaratılış ve gerekse ahlâki ve ruhi hususlarda diğer
peygamberlerin tamamından üstündür Diğer peygamberler, ilim ve keremde ona
yaklaşamadılar”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

39- “Ve küllühüm min Râsulillâhi mütemisün

Ğarfen minel bahri ev raşfen mined diyemi”

39- “Peygamberlerin hepsi, Allah Rasulü’nün dergahında bir avuç, yahut hikmet ve fazilet
yağmurlarından bir yudum su istemektedirler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

40- “Ve vâkıfûne ledeyhi ınde haddihim

Min nuktatil ılmi ev min şekletil hikemi”
40- “Bütün peygamberler had ve merhametleri mevkinde durmuş (ve onun ilminden
almışlardır ve bu aldıkları ise) onun ilminden bir nokta ve hikmetlerinden bir çizgiden
ibarettir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

41- “Fe hüvellezi temme ma’nâhü ve sûratühû

Sümmestafâhü habîben bâriün nesemi”

41- “O Allah Rasulü öyle bir zattır ki, içi ve dışı ile (maddesiyle ve manasıyla fizik görünümü
ve manevi hayatıyla ) tam ve en mükemmel şekilde yaratılmış ve her şeyi yoktan var eden
Yüce Rabbimiz O’nu Habibi olarak seçmiştir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

42- “Münezzehün an şerîkin fî mehâsinihî

Fe cevherul husni fîhi ğayru münkasimi”

42- “Allah’ın Rasulü bütün güzelliklerden benzersizdir Ondaki güzellik cevheri taksim
olunmamış tam ve mükemmel bulunup hiçbir kimseye ondan nasip verilmemiştir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

43- “Da’meddeathün nasârâ fî nebiyyihim

Vahküm bi mâ şi’te medhan fîhi vahtekemi”

43- “Hıristiyanların, kendi peygamberleri hakkında iddia ettikleri ilâhlık yakıştırmasını bırak
da, bundan başka istediğin sıfatla Allah Rasulü’nü öv, hâkımâne hükümlerini ver (Hangi
sıfatlarla onu översen öv, yinede fazla bir şey söylemiş olmazsın)”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habîbike hay’ril-halkı küllihimi

44- “ Vensüb ilâ zâtihâ mâ şi’te min şerafin

Vensüb ilâ kadrihî mâ şi’te min ızami’’

44- ‘’O Allah Rasulü’nün mübarek zâtına, şereften şandan dilediğin vasıfları ve övgüleri
yakıştır ve yüce derecesine büyüklükten dilediğin mertebeyi nispet eyle O’nu övebildiğin
kadar öv Yinede haddi aşmış olmazsın’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

45- ‘’ Fe inne fadle Rasûlillâhi leyselehû

Haddün fe yu’ribe anhü nâtıkun bi femi’’

45- ‘’Yüce Allah’ın sevgili Rasulü Muhammed Mustafa

(sav)’in faziletlerine sınır ve son yoktur ki konuşan
ağız O’nun kemalat ve faziletlerini tarif edebilsin’’

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

46- ‘’Lev nâsabet kadrahû âyâtühü ızâmen

Ahyesmühû hıyne yüd’a dâriser rimemi”

46-“Allah Rasulü’nün mucizeleri büyüklük bakımından Kadrü kıymetine uygun mertebede

olsaydı , onun tertemiz adı anıldığın da tamamen çürümüş kemikleri diriltirdi”

Mevlâye salli ve sellim dâimen ebedâ

Alâ Habibik hayri’l –halkı küllihimi
47-‘’Lem yemtahınnâ bî mâ ta’yel ukûlü bihi
Hırsan aleynâ fe lem nerteb velem nehimi ”

47- “Peygamber efendimiz Aleyhisselâm, bizim hidâyet üzere bulunmamıza çok istekli
olduğundan , akılların aciz ve hayretler içerisinde kalacağı zorluk teklifi ile bizi imtahan
etmedi Bizler de onun hak peygamber olduğunda asla şüphe etmedik ve o’na uymakta
tereddüt göstermedik”

Mevlâye salli ve sellim dâimen ebeddâ

Alâ habibike hayril – halkı küllihimi

48- “A’yel verâ fehüm ma’nâhü leyse yürâ

Lil kurbi vel bu’di minhü gayrü münfahımi,”

48- “Bütün yaratılmışlar O’nun manevi kemâlatını anlatmaktan âcizdir Gerek

yakınında ,gerekse uzağında bulunanlarda, O’nun manevi değeri idrak hususunda âcizlikten
başka bir şey görülmez”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l –halkı küllihimi

49- “Keş şemsi tazheru lil ayneyni min buudin

Sağîret ve tükillüt tarfe min ümemi”

49- “ Allah Rasulü’nün hakikati güneş gibidir ki uzaktan göze küçük görünür , yakından
bakınca ise gözü kamaştırır Dolayısı ile yakından da uzaktan da O’nun
hakikatını yani gerçek yüzünü tam idrak etmek mümkün olamaz”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

50-“ Fe keyfe yüdrikü fid dünya hakîketehû

Kavmün niyâmün tesellev anhibül hulumû’’
50- “Uyku halinde bulunup da O’nu rüyada görmekle teselli olup bununla yetinen bir kavim ,
dünyada Allah Rasulü’nün hakikatini nasıl idrak edip kavrayabilir

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

51- “Fe mebleğul ılmi fîhi ennehû beşerun

Ve ennehû hayru halkıllâhi küllihimi”

51- “O Allah’ ın Rasulü hakkında yaratılanların bilgilerinin ulaştığı son nokta, O’ nun
muhakkak bir insan olduğu ve yüce Allah’ın yarattığı bütün varlıkların hayırlısı bulunduğu
hakikatıdır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

52-“Ve küllü âyin eter rusülül kirâmü bihâ

Fe innemet tesalet min nûrihî bihimi”

52-“Allah Rasulü’nün dışında kalan diğer bilimum peygamberlerin getirip gösterdikleri

mucizeler, sadece Allah’ın Rasulü’nün mübarek nurundan onlara ulaşmıştır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

53-“Fe innehû şemsü fadlin hüm kevâkibühâ

Yuzhime envârahâ lin nâsi fiz zulemi”

53-“Muhakkak ki Hazret-i Muhammed Aleyhisselâm bir fazilet güneşi, diğer peygamberler

ise karanlıkta insanlara O güneşin ışığını aksettiren yıldızlardır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi
54-“Ekrim bi halkı nebiyyin zânehû hulükun
Bil husni müştemilin bil bişri müttesimi”

54- “Yüce Allah, O sevgili Habîbi’nin yaratılışını ne ulvi bir ikramla vücuda getirmiştir!
Güzellikle bezenmiş güler yüzlülükle nişanlanmış ve böylece çok yüksek olan güzel ahlâk ve
ebedi tertemiz olan zâtı varlığını süslemiştir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

55- “Kez zehri fî terafin vel bedri fî şerâfin

Vel bahri fî keremin ved dehri fî himemi”

55- “O Peygamber-i Zişan Efendimiz yumuşak huyluluk ve nezâkette çiçek gibi, şan ve
şerefte ayın ondördü gibi , kerem ve cömertlikte denizler kadar himmetlerinde ise zaman
gibidir(Sonsuz derecede himmet sahibidir)”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

56- “Ke ennehû ve hüve ferdün fî celâletihî

Fî askerin hıyne telkâhü ve fî haşemi”

56- “O Allah Rasulü her zaman celâlet ve heybette bulunduğundan , şayet yalnız halinde
onunla karşılaşacak olsan, O’nu sanki muazzam bir asker birliği arasında ve bir alay
hizmetkarlar içinde sanırdın”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

57- “Keennemel lü’lüül meknûnü fî sadefin

Min ma’denî mantıkın minhü ve mübtesemin”

57- “Sedef içerisinde korunmakta olan inci , adeta Peygamber Efendimiz’in mübarek sözleri
ve tebessümünün madenindendir”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habibike hayri’l halkı küllihimi

58- “Lâ tıybe ya’dilü türben dumme a’zamehû

Tûbâ li münteşikin minhü ve mültesimi”

58- “Peygamber Efendimiz ’ in mübarek kemiklerini kaplıyan toprağa muadil hiçbir güzel
koku yoktur Ne mutlu o toprağı koklayana ve öpene!”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

59- “Ebâne mevliduhû an tıybi unsurihî

Yâ tıybe mübtedein minhü ve muhtetemi”

59- “Allah Rasulü’nün mayasının pak olması sebebiyle yüce Allah duğuşu sırasında O’na
birçok harika göstermiştirEy akıl sahibleri! O Nebiyyi Zişan’ın hayatının ilk anından son
demine kadar ki iyiliğe ve temizliğine dikkatle bakın ki,gerçeği görebilesiniz”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

60- “Yevmün teferrase fîhil fürsü ennehümü

Kad ünzirû bi hulûlil bü’si ven nikami”

60- “Rasulü Ekrem Efendimizi’in dünyaya geldiği gün öyle muazzam bir gündür ki, kendilerini
kuşatacak gam,keder vb azab ve sıkıntıların gelmesiyle korkutulduklarını gördükleri bazı
olaylar sebebiyle akıllarını çalıştırıp o günün önemini anladılar”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

61-“Ve bâte iyvânü kisrâ ve hüve münsadiun

Ke şemli eshâbi kisrâ ğayrâ mülteimi”

61- “Allah Rasulü’nün doğduğu gün, Kisrâ’nın bir daha toplanmaz dost ve askerleri dağıldığı
gibi İran hükümdarı da sarayı yıkılmış olduğu halde geceledi”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

62- “Ven nâru hâmidatül enfâsi min esefin

Aleyhi ven nehru sâhil ayni ves sedemi”

62- “Allah Rasulü’nün dünyaya gelmesi ve Kisrâ’nın sarayının yıkılmasının verdiği üzüntü
üzerine ateşperestlerin yaktıkları ateş, nefesini kesip sönmüş ve faydalandıkları Fırat
Nehri’de hüzün ve nedâmetinden mecrasını unutmuştur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

63- “Ve sâe sâvete en ğadat bu hayratühâ

Ve rüdde vâridühâ bil ğayzı hıyne zamî”

63- “Sava gölünün yere batması ile suyunun kuruması Sava şehri halkını ümidsiz ve kederli
bıraktı;göle gitmiş olanlar susuz, öfkeli ve hiddetli bir şekilde ümidsiz olarak dönmüş oldular”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

64- “Ke enne bin nâri mâ bil mâ min belelin

Huznen ve bil mâi mâ bin nâri min darami”

64- “Hüznünden ve gamından öyle bir hal meydana gelmiş ve ateş öyle bir sönmüştü ki,
ateşte adeta suda bulunan rutubetten eser vardıVe su öyle kurumuştu ki sanki suda, ateşte
bulunan hararetten eser vardı”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habibike hayri’l halkı küllihimi

65- “Vel cinnü tehtifü vel envârü sâtıatün

Vel hakku yazheru min ma’nen ve min kelimi”

65- “Allah Rasulü’nün doğduğu gece cin tayfaları görünmeden Efendimiz’in dünyaya teşrifini
müjdeleyen sesler çıkarıyor, Rasulullah’ın nurları alemi aydınlatıyor ve O’nun Peygamber
olarak geliş hakikati manen ve lafzan açığa çıkıyordu”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

66- “Amû ve sammû fe ılânül beşâiri lem

Tüsma ve bârikatül inzâri lem t’üşemi”

66- “Müşrikler, putperestler ve kafirler kör ve sağır hükmünde oldular da Allah Resulü’nün
geldiği müjdesinin ilânı onlarca işitilmedi ve tehdit şimşekleri onlarca görülmedi

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

67- “Min bâ’di mâ ahberal akvame kâhinühüm

Bi enne dînehümül mu’vecce lem ye kumi”

67-“O müşrik, kafir ve putperest kavimlerin gaybden haber verdiklerini iddia eden kâhinleri,
eğri,bozuk ve değiştirilmiş dinlerinin katiyyen devam edemeyeceğini haber verdikleri halde
onlar yinede inkara devam ettiler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

68-“Ve ba’de mâ âyenû fil üfki min şühübin

Münkaddaten Vefka mâ fil erdı min sanemi”
68- “Ve Efendimiz’in doğduğu gece ufukta şeytanların üzerine yıldızların atılmasını ve buna
uyumlu şekilde gene o gece yeryüzünde bulunan putların yüzleri ezerine yıkılıp düştüklerini
gördükleri hâlde yine o kafir ve putperestler sapıklık üzere kalıp hakikati görmediler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

69-“Hatta ğadâ antarîkıl vahyi münhezimi

Mineş şeyâtıyni yakfâ isrâ münhezimi”

69- “Hatta şeytanlar vahiy yolu olan semadan öyle hezimete uğramış olarak gitti ki,
şeytanlardan kaçan biri şaşırıp gideceği yeri bilemediğinden kaçan bir şeytanın izine tabi
olmuştur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

70- “Ke ennehum heraben ebtâlü ebrehetin

Ev askerun bil hasâ râhateyhi rumî”

70- “Şeytanlar semâdan öyle kaçtılar ki , güya onlar Ebrehe’nin kahramanları!!! Kaçarken
gösterdikleri sürat ve telaş Allah Rasulü’nün iki avucundan atılan çakıl taşlarından perişan
olup kaçan müşrik askerlerinin haline benziyordu Onlar da kaçarak semayı terkettiler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

71- “Nebzen bihî bâ’de tesbîhin bi batnihimâ

Nebzel müsebbihi min ahşâi mültekımi”

71- “Peygamber Efendimiz’in iki avucu içine aldığı taşlar tesbih ettikten sonra öyle bir atıldı
ki, bu atılış tesbih edici Yunus aleyhisselâm’ın onu yutan balığın karnından atıldığı gibi oldu”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habibike hayri’l halkı küllihimi

72- “Câet li da’vetihil eşcâru sâcideten

Temşî ileyhi alâ sâkın bi lâ kademi”

72- “Ağaçlar O Allah Rasulü’ne boyun eğerek ayaksız, kök ve dallarının üzerinde yürüyüp
davetine geldiler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

73- “Ke ennemâ setarat setran limâ ketebet

Fürûuhâ min bedîil hattı fil lekami”

73- “Allah Rasulü’nün huzuruna gelirken, ağaçların kökleri ve dallarının yol üzerinde yazdığı
gayet güzel ve garip yazıyı süslemek için sanki düzgün çizgi ve satır çizmiş idi”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

74- “Mislül ğamâmeti ennâ sâra sâiraten

Tekıyhi harra vatıysin lil hecîri hamî”

74- “O Allah Rasulü’nün huzuruna gelen ağaçlar, Allah’ın Rasulü nereye gitse ayrılmayıp
onunla giden ve günün ortasında kızgın fırın gibi olan güneşin sıcaklığından onu koruyan
bulut gibidir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

75- “Aksemtü bil kameril münşakkı inne lehû

Min kalbihî nisbeten mebrûratel kasemi”
75- “Allah’ın Rasulü’nün işaretiyle yarılıp iki parça olan ayın Rabbına gerçek ve doğru yemin
ile yemin ederim ki, o ayın melekler tarafından yarılmış olan Allah Rasulü’nün kalbine
benzeyişi ve münasebeti vardır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

76- “Ve mâ havel ğâru min hayrin ve min keramin

Ve küllü tarfin minel küffâri anhü amî”

76-“Allah Rasulü’nün mucizelerinden şunu hatırla ki, en güzel ahlâka sahip olan Rasulü
Ekrem Efendimiz’i ve O’nun arkadaşı, kerem sahibi Hazret-i Ebu Bekr’i (ra) mağara bir araya
getirmiş ve kafrlerden hepsinin gözleri kör olup, mağaranın sakladığı o iki zatı
görmemişlerdir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

77- “Fes sıdkı fil ğari ves sıddîku lem yerimâ

Ve hüm yekûlûne mâ bil ğâri min erimi”

77- “Bütün davasında gerçek özelliklerinde pırıl pırıl Rasulü Ekrem Efendimiz Ebû Bekr’i
Sıddık ile beraber mağarada birbirlerinden ayrılmadıkları halde düşmanları onları
göremedilerVe -Bu mağarada kimseler yok- dediler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

78- “Zannül hamâme ve zannül ankebûte alâ

Hayril beriyyeti lem tensüc ve lem tehumi”

78- “Kafirler, güvercinlerin kısa zamanda kainatın efendisi HzMuhammed Aleyhisselam’ın

bulunduğu mağara üzerine yuva ve yumurta yapıp dolaşmayacağını sandıkları gibi,
örümceğinde az zamanda mağara üzerine ağ öremeyeceğini sandılar”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habibike hayri’l halkı küllihimi

79- “Vikâyetullâhi ağnet an müdâafetin

Mined dürûı ve an âlin minel ütumi”

79- “Yüce Allah’ın sevgili Habibi’ni ve mağara dostu HzEbu Bekir’i vikâye etmesi, kat kat
zırhlardan ve yüksek kalelerden onları müstağni kılmış ve başka korunma şekline ihtiyaç
bırakmamıştır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

80- “Mâ sâmaniyed dehru daymen vestecartü bihî

İllâ ve niltü civâran minhü lem yüdami”

80- “Zamanın bana zulmetmesiyle O Allah Resulü’nün kuvvetli himayesine yaptığım

ilticalarımda nail olmadığım iltica vuku bulmamıştır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

81- “Ve leltemestü ğıned dârayni min yedihî

İllestelemtün nedâ min hayri müstelemi”

81- “Kendisinden iyilik görülenlerin en hayırlısı Allah Rasulü’nün elinden, dünya ve âhiret
zenginliğini her ne zaman istemiş isem, O’ndan in’am ve ihsan almadığım istediğimi
bulamadığım vaki değildir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi
82-“ Lâ tünkirul vahye min rü’yahü inne
lehû kalben izâ nâmetil aynâni lem yenemi”

82- “O Allah’ın Rasulü’ne rüyasında gelen vahyi, rüyada geldiğinden dolayı sakın inkar
etmeO’nun öyle bir uyanık kalbi vardır ki, gözleri uyuduğu zaman O’nun kalbi yine uyanıktı
ve etrafında olup bitenleri görür ve duyardı”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

83- “Fe zâke hıyne bülûğun min nübüvvetihî

Fe leyse yünkeru fîhi hâlü muhtelemi”

83- “O rüyada meydana gelen vahiy Efendimiz’in nübüvvet mertebelerine ulaştığı zamanda
idi O durumda rüya gören hali inkar olunamaz”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

84- “Tebârekallâhü mâ vahyün bi müktesebin

Ve lâ nebiyyün alâ ğaybin bi müttehimi”

84- “Yüce Allah’ın şanı ne büyüktür ki, vahiy hiçbir nebi için çalışmakla kazanılmamış, elde
edilmemiştirGayp ile töhmetlenen, yani gaybtan haber verişlerinde yanılma ve hatası görülen
hiçbir peygamber yoktur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

85- “Kem ebraet vasaben bil lemsi râhatühû

Ve atlakat eriben min ribkatil limemi”

85- “Allah Rasulü çok kerre mübârek avucunu sadece hastaya sürmekle onu şifaya
kavuşturmuş ve çok kerrede dertli ve muhtaçları cinnet hastalığından kurtarmıştır”
Mevlâye salli ve sellim dâimen ebedâ
Alâ habibike hayri’l halkı küllihimi

86- “Ve Ahyetis seneteş şehbae da’vetühû

Hattâ haket ğurraten fil a’surid dühümi”

86- “Allah’ın Rasulü’nün duası kurak ve kıtlık senesini öyle ihya ettiki , o sene, diğer
zamanlar içinde kara atın alnındaki beyaz nişana benzer en parlak sene oldu”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

87- “Bi ârıdın câde evhıltel bitâha bihâ

Seyben minel yemmi ev seylen minet arimi”

87- “Efendimiz (sav)’in duâsının kıtlık senesini ihya etmesi bir bulutun cömertçe bol yağmur
yağdırması sebebiyle olmuşturBulut o dereceye kadar yağmur döktü ki, sen görseydin, geniş
vadileri denizden kanallar yahut taşmakla Sebe’ beldesini harad eden Arim vadisinin seli
sanırdın”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

88- “Da’nî ve vasfî âyâtin lehû zaherât

Zuhûra nâril gırâ leylen alâ alemi”

88- “Allah’ın Rasulü’nün, gece yüksek dağlar üzerinde parlayıp her taraftan görülen ziyafet
ateşi gibi aşikâr olan mucizelerini tarif ve vasfetmem için engel olma, beni halime bırak”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

89- “Feddürrü yezdâdü husnen ve hüve müntezamün

Ve leyse yenkusu kadran ğayra müntezami”

89- “İnci muntazam olarak dizilmiş olursa güzelliği artar Fakat haddi zatında kıymetli
olduğundan, gayri muntazam olmakla da kadrü kıymeti eksilmez”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

90- “Fe mâ tetâvele âmâlül medîhi ilâ

Mâ fîhi min keramil ahlâkı veş şiyemi”

90- “Allah’ın Rasulü’nü öven kimsenin, arzu ve emelinin, bütün güzel huylardan ve makbül
adetlerden temayüz etmiş bulunan ve o zatı tam olarak anlatmaya uzanmasında ne fayda
vardır ki, O’nu hakkıyla zaten övmek mümkün değildir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

91- “Ayâtü hakkın miner Rahmâni muhdesetün

Kadîmetün sıfatül mavsûfi bil kıdemi”

91- “Allah’ın Resulü’nün mucizelerinden biri ve hatta en büyüğü, Rahman olan yüce Allah
tarafından gönderilen hak ayetlerdir ki, lafız ve nuzülü itibariyle muhdes, mana itibariyle
kadîmdirBu kıdem sıfatı ‘Kadîm’ sıfatıyla mavsuf olan yüce Allah’ın sıfatıdır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

92- “Lemm takterin bi zemânin ve hiye tuhbiruna

Anil meâdi ve an âdin ve an iremi”

92- “Kur’an-ı Kerim’in manaları bize öldükten sonra dirilmekten, gelip geçmiş olan Ad
kavminden ve İrem’den haber veriyor ki, bu haliyle bir zamana mukarin ve mahsus değildir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

93- “Dâmet ledeynâ fe fâkat külle mu’cizetin

Minen nebiyyîne iz câet ve lem tedümi”

93- “Kur’an-ı Kerim kıyamete kadar tahrif olunmadan bizim yanımızda daima mahfuz
bulunmakla diğer peygamberlerin bütün mucizelerinden üstün olmuşturÇünkü o
peygamberlerle gelen mucizeler, zamanlarına mahsus kalıp daimi olmamıştır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

94- “Muhâkkemetün fe mâ yübkıyne min şühebin

Li zî şikâkın ve lâ yebğıyne min hâkemi”

94- “Kur’an-ı Kerim ayetlerinin hükümleri muhalif ve muarız olanlara şüphe bırakmayacak
derecede kat’i ve bâkidir ve başka bir hakem ve delil aramayada muhtaç değildir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

95- “Mâ hûribet katta illâ âde min harabin

A’del eâdî ileyhâ mülkıyes selemi”

95- “Kur’an-ı Kerim ayetlerine karşı katiyyen muaheze ve muaraza olunmamıştır ki, neticede
düşmanların en şiddetlileri dahi teslimiyet ve inkıyad göstererek acziyyetlerinden dolayı
davalarından dönmüş olmasınlar”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

96- “Raddet belâğatühâ da’vâ muârıdıhâ

Raddel ğayûri yedel cânî anil hurami”

96- “Kur’an-ı Kerim’in feahat ve belagatı, muarrızının davasını, iffet sahibi olan erkeğin
ailelerine uzanan cani eli men edişi gibi reddetmiştir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

97- “Le hâ meânin ke mevcil bahri fî mededin

Ve fevka cevherihî fil husni vel kıyemi”

97- “Kur’an-ı Kerim ayetlerinin birbirini takviye hususunda deniz dalgaları gibi olan anlamları
vardırVe hatta Kur’an’ın anlamları güzellik, kıymet ve değerde inci, elmas gibi deniz
cevherinin üzerindedir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

98- “Fe lâ tüaddü ve lâ tuhsâ acâibühâ

Ve lâ tüsâmü alel iksâri bis seemi”

98- “Kur’an-ı Kerim’in eşsizliği sayılmaz ve hesaba gelmez Zapt ve kayda edilmez ve aynı
zamanda çok tekrar edilip okınmakla usanç vermez ve bu yüzden terk edilmez”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

99- “Karrat, bihâ, aynü, kârîhâ, fe, kultü, lehû

Le kad zaferte bi hablillâhi fa’tesımi”

99- “Kur’an-ı Kerim okuyanın gözleri onun ayetleriyle nurlandı Ona -muhakkak sen en
sağlam tutanak olan Allah kelamı ile muzaffer oldun Artık bırakmayıp ona sımsıkı yapış-
dedim”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

100- “İn tetlühâ hıyfeten min harri nâri lezâ

Etfâ’te harrâ lezâ min virdiheş şiyemi”

100- “Eğer Kur’an-ı Kerim’in ayetlerini cehennemin şiddetli ateşinden korktuğundan dolayı
okursan, okuduğun Kur’an’ın soğuk suyundan yardım görüp cehennem ateşini söndürürsün”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habibike hayri’l halkı küllihimi

101-“Ke ennehel havzu tebyazzul vücûhü bihî

Minel usâtı ve kad câühû kel humemi”

101-“Kur’anı Kerim’in ayetleri,Kevser Havzı gibidirŞöyle ki: Mahşer de simsiyah kömür gibi
gelen asilerin yüzleri o Kevser Havzı ile beyazlaşıp parladığı gibi, Kur’an-ı Kerim de onu
okuyana şefaatçı olur ve yüzünü nûrlandırıp parlatır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ Habibike hayr’il-halkı küllihimi

102-“Ve kes sırâtı ve kel mîzâni ma’dileten

Fel kıstu min ğayrihâ Gin nâsilen yekumi”

102-“Kur’an-ı Kerim ayetleri,doğruluk ve düzgünlükten bakımından Sırat-ı Müstakim gibi

adalet bakımından da hassas bir terazi gibidir İnsanlar arasında o Kur’an ayetlerinden başka
hiçbir adalet kaim ve baki olamaz ve tahakkuk edemez”

Mevlâye salli ve sellim dâimen ebedâ

Alâ Habibike hayr’il-halkı küllihimi

103-“Lâ’ta’ceben li hasûdin râha yünkiruha

Tecâhülen ve hüve aynül hâzikıl fehimi”

103-“Ey inanan insan ! Kur’an-ı Kerim’i iyi ve maharetle anladığı halde ,bilmezlikten ve
anlamazlıktan gelerek Onu inkar edip giden hasedçinin bu haline sakın şaşma(Ona
inanmak,çok üstün bir meziyettir)”

Mevlâye salli ve sellim dâimen ebedâ

Alâ Habîbike hayr’il-halkı küllihimi

104-“Kad tünkirul aynü dav’eş şemsinin ramedin

Ve yünkirul femü ta’mel mâi min sekami”

104-“Göz hastalıktan dolayı bazen güneşin ışığını inkâr edip görmez ve ağız da hastalıktan
dolayı suyun tadını inkar edip anlamaz”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

105-“Yâ hayra men yemmemel,âfûne ,sahâtehû

Sa’yen ve fevka mütûnil eynükir rusümi”

105-“Ey gerek süratle yürüyerek ve gerek süratle yürüdüğü için iz bırakan develerin üzerinde
olarak gelen muhtaçların ve hizmetine koşan taliblerin,evinin etrafı ve kapısının önüne iltica
ettikleri kimselerin hayırlısı olan(Allah Rasulü !)”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

106-“Ve men hüvel âyetül kübrâli mu’tebirin

Ve men hüven nı’metül uzmâli muğtenimi”

106-“Ve ey karini, kıymetini bilen, Sana itibar edenler için, Yüce Allah’ın kudret eserlerinden
en büyüğü ve yaratılmışların en üstünü olan (Yüce Peygamber ) Ey varlığını en büyük nimet
bilip ganimet sayanlar için ilâhi ni’metlerin en üstünü (Olan Nebi ) !”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

107-“Serayte min Haraminleyken ilâ Harâmin

Kemâ seral bedrü fî dâcin minez zulemi”

107-“(Ey peygamberler şahı olan Allah Rasulü)! Sen,geceleyin,-karanlık gecede ,

onbeşindeki ayın karanlıklar arasından ışığını saçarak gittiği gibi-bir haremden,yani
Kabe’den diğer hareme,yani Mescid-i Aksa’ya gitti”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

108-“Ve bette terkâ ilâ en nilte menzileten

Min kâbe kavseyni lem tüdrek ve lem terumi”

108-“(Ey alemlerin övüncü olan Allah Rasulü!) Sen Kâbe Kavseyn’den ,hiç kimse tarafından
erişilmemiş ve talep de edilmemiş ulvi mertebelere geceleyin yükseldin”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

109-“Ve kaddemetke cemîul enbiyâi bihâ

Ver rusülü takdîme mahdûmin alâ hademi”

109-“Ey şan ve şeref sahibi ulu Peygamber ! bütün nebiler ve rasuller, ulaştığın o menzilde
( veya Mescid-i Aksa’da ) hizmet olunmaya layık efendinin hizmetçileri üzerine takdimi gibi,
Seni takdimle öne geçirip imâm edindiler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

110-“Ve ente tahterikus seb’at tıbâka bihim

Fî mevkibin künte fîhi sâhıbel alemi”

110-“(Ey Allah’ın Rasulü ! Sen Mi’rac gecesi) büyük melek topluluğu içinde, o çok büyük
alayın sancak sahibi olduğun halde yedi kat gökleri yararak ve her birinde peygamberlerden
birine uğrayarak ileri geçtin”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

111-“Hattâ izâ lem teda’şe’ven li müstebikin

Mined dünüvvi velâ li müstenimi”

111-“Ey yüce Allah’ın Sevgili Habîbi! Sen Mi’rac gecesi öyle mertebeler yükseldin ki, Yüce
Allah’a yaklaşmaya çalışan kimse için ulaşılacak başka bir mertebe ve nokta-i nihayet
bırakmadın”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

112-“Hafadte külle makâmin bil izâfeti iz

Nûdite bir ref’i mislel müfredil alemi”

112-“(Ey alemlerin öğünç kaynağı olan Allah Rasulü !) Ulvi bir sancağın tek olarak
yükseklere çıkarıldığı gibi, Sen de yükselmek için çağrıldığın ve Mi’rac’a da’vet edildiğin
zaman, diğer bütün makamları kendine nispetle geride bıraktın”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

113-“Keymâ tefûzü bir vaslin eyyi müstetirin

Anil uyûni ve sirrin eyye müktetemi”

113-“( Ey şanlı Peygamber !) Sen, peygamberler ve melekler dahil, diğer bütün gözlerden
tam olarak perdeli bulunan en büyük mertebelere ve tamamen gizlenmiş bulunan ilâhi sırlara
ermede başarılı olmak için Mi’rac’a davet olundun”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

114-“Fehurte külle fihârin ğayra müşterakin

Ve cüzte külle mekâmin ğayra müzdehami”

114-“(Ey Allah’ın Rasulü !) Sen,iftahar edilmeye layık olan bütün faziletleri kendinde topladın
ve yüce mertebelere yükseldin Ve sıkıntı çekmeksizin bütün makamları tek başına geçtin ve
Makamı Mahmud’a eriştin”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

115-“Ve celle mikdârumâ vullite min rutebin

Ve azze idrâkü mâûlite min niami”

115-“(Ey Allah’ın Rasulü!) Rütbe olarak sana bahşolunan şefaat ve büyüklük mertebeleri
öyle yüksek ve muazzam mertebelerdir ki, bunlara baktığında Sana verilen nimetlerin
büyüklüğünü idrak etmek mümkün değildir”
Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

116-“Büşrâlenâ ma’şeral İslâmi inne lenâ

Minel ınâyeti ruknen ğayra münhedimi”

116-“Ey mü’minler topluluğu ilâhi inayet ve ihsân olarak verilmiş sarsılmaz bir sütun gibi
kıyamete kadar değişmeden baki kalacak İslâm Şeriatı vardır

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

117-“Lemmâ deallahü dâıynâ li tâatihi

Bi ekramir rusüli künnâ ekramel ümemi

117-“Yüce Allah,O’nun itaat ve ibâdetine bizleri da’vet ve irşad eden Peygamber Efendimiz’i
Rasullerin Ekrem’i (En üstünü ) ifadesiyle andığı için, bizler de ümmetlerin en şereflisi,en
üstünü olduk”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

118-“Râat Kulûbel ıdâ enbâü bi’setihî

Ke neb’etin eclefet ğuflen minel ğanemi”

118-“Allah Rasulü’nün peygamberliğine ait haberler, gafil bulunan bir koyun sürüsünü
arslanın kükreyip korkutması gibi, düşmanlarında kalplerini korkuttu”
Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

119-“Mâ zâle yelkâhüm fî külli mu’terakin

Hattâ hakev bil kanâ lahmen alâ vedami”

119-“Düşmanlar, sürgülenmek suretiyle kasapların et kütükleri ve çengelleri üzerinde

kıyılmış etlere benzeyinceye kadar, Peygamber Efendimiz her savaş sırasında düşmanlara
kavuşmak ve onlarla savaşmaktan vazgeçmemiştir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

120-“Veddül firâra fe kâdû yağbitûıne bihî

Eşlâe şâlet meal ıkbâni ver ruhami”

120-“(İslam düşmanları savaş meydanlarından) kaçmayı öylesine arzuladılar ki, neredeyse,

kartal ve karakuşlar tarafından meydanlardan kaldırılıp uçuşan laşe parçalarına gıpta ettiler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

121-“Temdıl leyâlî ve lâ yedrûne ıddetehâ

Mâlem tekün min leyâlil eşhuril hurumi”

121-“Düşmanların şiddetli savaşlar yüzünden gece ve gündüzleri gelip geçerdi de savaşın
haram olduğu bilinen dört aylar girmiş olmadıkça o günlerin sayısını ve hangi ayın geldiğini
bilmezlerdi”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

122-“Ke ennemed dînü dayfün halle sâhate hüm

Bi külli karmin ilâ rahmil îdâ karimi”

122-“İslam dini ,adeta , Ashab-ı Kiram’ın her bir vasıtasıyla gelen ve onların etlerine karşı
gayet iştahlı olan kartal ve kara kuş gibi, düşmanların ortasına inip konan misafire
benziyordu”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

123-“Yecürru bahra hamîsin fevka sâhibatin

Termî bi mevcin minel ebtâli mültetımi”

123-“ Allah’ın Rasulü, dalgalar misali birbirini takip eden atlar üzerinde düşman üstüne sel
gibi akan kahraman askerleri sevk ve idare ederdi”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

124-“Min külli müntedi bin lillâhi muhtesibin

Yestû bi müste’silin lil küfri mustalimi”

124-“Allah Rasulü’nün askerlere olan Ashab-ı Kiram ,her ilâhi daveti Allah rızası için kabul
eden zümreden olup sadece ilâhi rızayı isteyen bir gurubu temsil etmektedir Bunlar, küfür ve
dalâleti kökünden söküp atacak, küfür ve dalâlet ehlini helâk edecek silahlarla hücum ve
hamle ederler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

125-“Hattâ ğadet milletül İslâmi ve hiye bihim

Min ba’di gurbetihâ mevsûleter rahimi ”

125-“Allah Rasulü’nün sahabeleri o kadar cihad etmiştir ki,işte bu kahramanların himmet ve

gayretleriyle İslâm dini gariplik devrini aştıktan sonra kuvvetlenmeye başlamış ve istenilen
başarıyı da elde etmiştir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

126-“Mekfûleten ebeden minhüm bi hayri ebin

Ve ba’lin fe lem teytem ve lem teimi”

126-“Yüce İslâm dini, O Ashab-ı Kiram’dan gelen hayırlı baba ve zevcelerin gayreti gibi
kuvvetli yardım ile ebedi olarak düşmanların şerrinden mahfuz kalıp yetimlik ve dulluk
çekmedi, sahipsiz kalmadı”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

127-“Hümül cibâlü fe sel anhüm müsâdimehüm

Mâzâ raev minhüm fî külli müstademi”

127-“O Ashab-ı Kiram kuvvet ve savaşa karşı dayanıklı olma bakımından dağlar gibidir
Onlardan müsademe eden kafirlerden sor, her müsademe ve savaş yerinde olanlardan ne
kahramanlıklar görmüşlerdir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

128-“Ve sel Huneynen ve sel Bedran ve sel Uhuden

Fusûle hatfin lehüm edhâ minel vehami”

128-“İslâm düşmanlarının kahroldukları zamanı ve ne biçimde kahrolduklarını Huneyn

deresine, Bedir ovasına ve Uhud dağına sor ki, o kahroluşlarının veba ve tâun illetiyle
kahrolmaktan daha dehşetli ve şiddetli olduğunu sana anlatsınlar”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

129-“El musdıril biydı humran ba’de mâ veradet

Minel ıdâ külle müsveddin minel lememi”

129-“Beyaz kılıçlarını düşmanların kulaklarından sarkmış her bir siyah saçlarını yararak
batırıp çıkardıktan sonra kırmızıya döndüren cengaver sahabeleri medhederim”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

130-“Vel kâtibîne bi sümril hattı mâ terâket

Aklâmühüm harfe cismin ğayra mün’acimi”

130-“(Allah Rasulü’nün mücahid sahabelerini elbet överim) Sanki onlar kara çizgili
süngülerle yazı yazan katiplerdir Öyle ki, onların süngü kalemleri düşman vücudunun harfini
bile noktasız bırakmayıp, her tarafını yaraladılar”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

131-“Şâkis silâhı lehüm sîmâ tümeyyizühüm

Vel verdü yemtâzü bis sîmâ mines selemi”

131-“Allah ve Rasulü’nün ashabı silâh ve techizatlı olarak heybet mükemmelliği ve şevket

sahibidirler Gül, kokusu ve güzelliği sebebiyle Selemden seçilip nasıl ayrılırsa, Ashab-ı
Kiram’da güzel yüzleri, üstün vasıflerı ile diğer insanlardan temâyüz etmiş yüksek
şahsiyetlerdir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

132-“Tühdî ileyke riyâhun nasri neşrahüm

Fe tahsebüz zehra , fil ekmâmi külle kemî”

132-“Yüce Allah’ın ashabı kirama ihsan buyurduğu yardım rüzgarı sana onların en güzel
kokularını hediye eder Sen de onlardan her bir mücahidi kılıflarında bulunan kokulu çiçek
sanırsın

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

133-“Keennehüm fî zuhûril hayli nebtü ruben

Min şiddetil hazmi lâ min şiddetil huzumi”

133-“Ashab-ı Kiram, düşman karşısında at üzerinde iken öylesin sebat kardırlarki yüksek
tepelerde biten sabit otlar gibidirler Bu sebatları, din hususundaki gayretleri ve kuvvetli
inançlarından dolayı olup, kalanların sıkı olmasından değildir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

134-“Târet kulûbül ıda min be’sihim ferkan

Femâ teferrake beynel behmi vel bühümi”

134-“İslam mücahiderinin yiğitlik ve cesaretlerinden korkarak düşmanlarının kalbleri titredi ve

akılları uçup gitti Böylece kuzular gibi Mücahidleri ayıramaz oldular”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

135-“Ve men tekün bi rasûlillâhi nûsratühû

İn telkahül üsdü fî âcâmihâ tecimi”

135-“Her kime Yüce Allah’ın yardımı Allah Rasulü’nün inâyeti ile olmuşsa, meşe ve dağ
çalılıklarında arslanlarla kırşılaşsa bile arslanlar ondan korkup sakin hale gelirler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

136-“Ve len terâ min veliyyin ğayra müntesırin

Bihî velâ min adüvvin ğayra münfesimin”

136-“Allah’ın Rasulü’nün dostlarından, Onun sebebiyle yardım bulmamış olan kimse

göremezsin Aynı zamanda Onun düşmanlarından da azab ve cezaya çarptırılmamış, bunun
sıkıntısına düşmemiş kimse göremezsin

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

137-“Ehalle ümmetehû fî hırzi milletini

Kellysi halle meal eşbâli fî ecemi”

137-“Arslan nasıl ki yavrularını orman içinde ağaçlar arasına yerleştirip korursa, Peygamber
efendimizde (sav) ümmetini İslâm Dini’nin hıfz ve sıyâhetine yerleştirmiş,dünyevi ve uhrevi
felâketlerden korumuştur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

138-“Kem ceddelet kelimâtüllahi min cedelin

Fîhi ve kem hassamel burhânu min hasımi”

138-“Allah Rasulü’nün dini hususunda mücadeleye girişen nice düşman kişileri, Allah’ın
Kelam-ı Kuran’ı Kerim yere sermiş mağlup etmiş kuvvetli düşmanlık ve hasımlığa sahip
kişileri de onu mu’cizeleri nice defalar yıkmış ve pes ettirmiştir”
Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

139-“Kefâke bil ılmi fil ümmiyyi mu’cizeten

Fil câhiliyyeti vet te’dîbi fil yütümi”

139-“Cahiliyet devrinde ümmi iken ilim ve Kemâl sahibi sana yeter Yetim halinde iken
terbiyleli ve güzel ahlâklı olması da yine mucize olarak sana yeter”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

140-“Hademtühû bi medîhin estekıylü bihî

Zünûbe umrin medâ fiş şı’ri vel hıdemi”

140-“Allah’ın Rasulü’ne bu kasidemle Medih ve senâda bulumak suretiyle hizmette

bulundum Bu medih ve senâ edişim dolayısı ile halka hizmetle geçen ömrümün günahlarına
af istemekteyim”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

141-“İz kalledâniye mâ tuhşâ avâkıbühû

Ke ennenî bihimâ hedyün minen neami”

141-“Zira, bu şiir uğraşması ve dünyaya hizmet sonuçlarından korkulur günah gerdanlığını

boynuma taktı Bunlarla beni, cinayet bedeli olarak hazırlanmış kurbanlık deve imişim gibi
helâke hazırlıyor ve felâkete sürüklüyor”
Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

142-“Ata’tü ğayyes sıbâ fil hâletyni ve mâ

Hassaltü illâ alel âsâmi ven nedemi”

142-“Halka hizmet ve şiirle meşgul olduğum hallerimde çocukca ve cahilce sapıklıklara

uydum, bu halde geçen ömrüm içinde günahlar kazanmak ve nadim olmaktan başka bir şey
elde edemedim”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

143-“Fe yâ hasârate nefsin fî ticaretihâ

Lem teşterid dîne bid dünyâ velem tesümi”

143-“Ey (okuyucu) , nefsimin ticaretindeki zararını ve aldanışı gel gör ki, dünyada da
günahları terk ile ebedi saadeti temin edecek olan dini satın almıyor buna istekli dahi
bulunmuyor”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

144-“Ve men yebı’âcilen minhü bi âcilihî

Yebin lehül gabnü fî bey’ın ve fî selemi”

144-“Her kim din husunda ahiretini dünya lezzetleri ile değiştirir, âhireti bırakıp sadece
dünyayı alırsa, gerek peşin alış-verişte ve gerek ücretini peşin verip malını daha sonra
alacağı selemde aldanmış olduğu o kimse için yakında aşikar olur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

145-“İn âti zenben fe mâ ahdî bi müntekazın

Minen nebiyyi ve lâ hablî bi mün sarimi”

145-“Eğer ben günah ile gelsem dahi ve fam ve ahdim Fahr-i Kainat’tan bozulmuş, beni
Allah Rasulü’ne bağlayan manevi ipim de kesilmiş değildir Yine şefaatını ümid ederim”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

146-“Fe inne lî zimmeten minhü bi tesmiyeti

Muhammeden ve hüve evfel halkı biz zimeni”

146-“Zira alemlerin Fahri’nden benim için bir çeşit özel eman ve sıyanet vardır ki; o da
ismimim Muhammed olmasıdır O irfan hazinesi olan Efendimiz, Ahd ve ve fakarlıkta bütün
insanların en vefalısıdır”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

147-“İn lem yekün fî meâdi âhızen bi yedî

Fadlen ve illâ fe kul yâ zelletel kademi”

147-“Kainatın Fahri Efendimiz Hazretleri, eğer ahirette fazl ve keremi ile benim elimden
tutmaz ve şefaat etmez ise sen bana de ki: Ey ayağı kaymış biçare, neredesin ? Vay senin
haline !”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

148-“Hâşâhü en yuhrimer râcî me mekârimehû

Ev yercial câru minhü gayra muhterâmi”

148-“Allah’ın Rasulü’nün , kendisinden medet umanlara lütfunu esirgediği görülmemiş ,

duyulmamıştır O kimseyi dünyada mahrum bırakmadığı gibi, ahirette de mahrum
bırakmadığı gibi, ahirette de mahrum bırakmaz Kendisinden şefaat talebinde bulunan
kimseyi karşılıksız ve mahrum bırakması mümkün değildir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

149-“Ve münzü el zemtü efkâri medâyıhahû

Vecedtühü lî halâsî hayra mültezimi ”

149-“Fikirlerimi Allah’ın Rasulü’nün övgüsüne tahsis ettiğim zamandan beri, bütün kötü
hallerden kurtulmam için lüzumlu olanların en hayırlısını buldum ve bana şefaat edeceğine
kesinlikle inanıyorum”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

150-“Ve len yefûtel gınâ minhü yeden teribet

İnnel hayâ yünbitül ezhâre fil ekemi”

150-“Allah’ın Rasulün’den görülecek imdat ve şefaat, muhtaç olan eli unutmaz ve boş
bırakmaz Nitekim suların toplanmadığı yüksek yerlerdeki çiçek ve otlarıda muhakkak yağmur
bitirip vücuda getirir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

151-“Ve lem ürid zehrated dünyelletik telafet

Yedâ züheyrin bi mâ esnâ alâ herimi”

151-“Herem b Hayyam isimli Arap beyini medhetmekle şair Züheyr’in iki elinde topladığı
dünya zinetini ben istemedim”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

152-“Yâ ekramel halkı mâ li men elûzü bihî

Sıvâke ınde hulûlil hâdisil amemi”

152-“Ey yaratılmışların en şereflisi olan Allah Rasulü ! herkes için muhakkak olan hâdise ve
felâket yani ölüm ve kıyamet meydana geldiği zaman benim için kendisine iltica edeceğim
Senden başka kimse yoktur”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

153-“Velen yedika Rasülellâhi cahüke bi

İzil Kerîmü tecellâ bismi müntekımi”

153-“Kerim olan Yüce Allah’ın “Müntakim” ismiyle tecelli ettiği ve günah sahiblerini
cezalandıracağı zaman bana şefaat etsen, benim sebebimle senin ulvi makam ve merteben
dar olmaz, ve Ona bir noksanlık getirmez”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

154-“Fe in min cûdiked dünya ve Darratehâ

Ve min ulûmike ılmül levhı vel kalemi”

154-“Allah’ın Rasulü ! bana şefaat etmekle mertebene noksanlık gelmez Çünkü dünya ve
onun zıddı olan ahiret senin cömertliğin ve ihsanındadır Levh-i Mahfuz’un ve Kalem’in
Yazdığı ilim de senin ilimlerinden dir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

155-“Yâ nefsü lâ teknati min zelletin azumet

İnnle kebâire fi ğufrani kel lememi”

155-“Ey nefsim ! işlediğin büyük günahlar yüzünden dolayı Allah’ın rahmetinden ümidini
kesme Çünkü O’nun mağfireti yanında büyük günahların affı küçük günahlar gibidir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

156-“Lealle rahmete Rabbi hıyne yaksimühâ

Te’ti alâ hasebil ısyâni fil kısemi”

156-“Yüce Allah Rahmetini Taksim Ederken umarım ki , bu Taksim de Rahmet günah

miktarınca gelir”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

157-“Yâ Rabbi vec’al recâi ğayra mün’akisin

Ledeyke vec’al hısâbî ğayra münhazimi”

157-“Ey benim Yüceler Yücesi Rabbim! Benim Ümmedimi, Yüce Katında tersine dönmemiş
geçerli ümidlerden eyle Ve mağfiret ümidimin aksi ile beni mey’us eyleme Hesabımı da
Hüzn-ü Zannım üzerine Çıkarıp kesilmemiş Kıl”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

158-“Veltuf bi abdike fid dâreyni inne lehû

Sabran metâ ted’uhü ehvâlü yenhezimi”

158-“ Ey yüceler Yücesi Allah’ım ! her ne kadar o kulun da, musibetler gelip tahammül
etmeye çağırdığı zaman mağlup olarak kaçıp giderecek derecede zayıf bir sabır varsa da,
senin kulunda, yani ben biçareye iki dünyada (dünya ve ahirette ) yine de lütfunla muamele
eyle”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

159-“Ve’zenli subhi salâtin minke dâimetin

Alen Nebiyyi bi münhel in ve münsecimi”

159-“İlâhi, Senin tarafı ilâhiyyenden sâdır olan salât bulutlarına izin ver ve emrü ferman
buyur ki , Salâvat-ı şerifeyi Rasulü Ekrem’in Ravzâ-i Mutahharesi üzerine daima akıtarak
cereyan edip dursunlar”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hayri’l-halkı küllihimi

160-“Vel âli sahbi sümmet tâbiîne lehüm

Ehlet tükâ ven nükâ vel hılmi vel kerami”

160-“Allah’ın Rasulü’nün Ehl-i beyti, ashabı ve bunlara uyan tabiinlerin de üzerlerine

Salavat-Şerifler daim olsun Bunlardan her biri takva, nezâfet, hilim ve Kerem sahibidirler”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

161-“Mâ rannehat azâbâtil bâni rıyhu sabâ

Ve etrabel îse hâdil bin neğami

161-“Saba rüzgarı ban denilen ağacın dallarını kımıldattığı ve deve çobanları türlü
nağmelerle develeri sevk ve raksa getirdiği müddetçe (senin, ashabının ve daha sonra gelip
senin yolunda olanların cümlesinin üzerine salât ve Selâm Olsun)”
Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

162-“Yâ Rabbi salli ve sellim dâimen Ebedâ

Alâ habîbike hayril halkı küllihimi”

162-“Ey Benim Yüceler Yücesi Allah’ım! Bütün yaratılanların hayırlısı olan Sevgili Habibi’nin
üzerine Sen Salât ve Selâm Eyle( Çünkü, onun yüce katındaki sevgisini derecesini hakkıyla
bilen ve Selamlayarak O’nun hakkını hakkıyla verecek olan ancak Sensin”

Mevlâye salli ve sellim dâimen ebedâ

Alâ habîbike hay’ril-halkı küllihimi

Faizullabhai (Bombay, 1893), with French translation by R. Basset (Paris, 1894), with German

translation by C. A. Ralfs (Vienna, 1860), and in other languages elsewhere.

So'äd entfloh, es blieb auf ihrer Spur mein Herz

in unlösbarem Band verstrickt von Lieb' und Schmerz.
Was war So'äd, als früh der Aufbruch ward beschickt?
Ein zartes Reh, das hold aus schwarzen Augen blickt. Ihr Lächeln zeigt den Glanz
des Zahnes feucht und rein, als sei er angetränkt und abgetränkt mit Wein,
Den man mit Frische dämpft der klaren Flut, die steht
in stiller Bucht Mittags vom Nordwind angeweht:
Der Hauch der Lüfte külst den Schaum weg von der Fläche
Der von Nachtwolkengufs weifs Überwallten Bäche.
Am Abend weilt So'äd in einem Land, wohin nur weitausschreitende von edler
Rasse ziehn;
Ja, hinziehn mag mit dir solch eine löwenhaft,
die bei Ermüdung auch zu Trott und Trab hat Kraft;
Die einen leichten Schritt mit schmächt'gen Läufen führt,
womit den Boden sie nur obenhin berührt. Ihr brauner Fersenbusch macht Kiesel
gehn in Splitter,
und gegen Klippeji schirmt ihn keiner Sohlung Gitter. Sie schleudert ihre Arm',
indem der Schweifs ihr flielst, wann um die Hügel sich des Luftdampfs Hüll'
ergiefst,
An einem Tag, wo sich glüht der Chamäleon,
der auf der Sonnenseit' ist wie gebacken schon;
(Zur Karawane spricht ihr Führer, wenn die Brut
der grünen Heuschreck' er im Sand sieht tanzen: mht
Und haltet Mittagsrast !) — So schleudernd ihre Arme,
Steht eine Witw', umringt von andrer Witwen Harme,
Wehklagend, gliederschlaff; seitdem die Todespost
des erstgebomea Sohns ihr kam, blieb ihr kein Trost. Den Busen sie zerfleischt mit
Händen voll Entsetzen,
und um ihr Brustbein hängt des Hemds zerschlitzter Fetzen. Die leiden Boten
gehn geschäftig zu und ab,
und alle sagen nur: Ha, du bist tot — o KaHib! —
So sagt auch jeder Freund, nach dem ich um mag schaun:
ich halte dich nicht auf, du kannst auf mich nicht baun.
— 54 —
Da sprach ich: Ei, lafst mich, ihr edlen Leute, gehn! was der Barmherzige
beschlossen, mufs geschehn.
Ein jeder Sohn des Weibs, wie lang' er wandeln mag,
aufs schwebende Gerüst wird legen ihn ein Tag.
Vom Gottgesandten hat die Drohung mich betroffen,
doch Schonung ist beim Gottgesandten wohl zu hoffen. Halt ein! so leite dich Er,
dessen Huld gesendet
dir hat den Qor'Än, der Gebot und Mahnung spendet.
Halt ein und straf mich um Verleumderrede nicht! denn ich bin ohne Schuld, was
auch die Red ; spricht.
Wohl hab ich solches hier zu hören und zu sehn,
dals, möcht' ein Elefant an meiner Stelle stehn,
Er müfste zittern, wenn ihm nicht würd' unverweilt vom Gottgesandten Gnad' in
Gottes Huld erteilt. Durchschnitten ohne Rast hab' ich die Wüst', umschlossen
vom Saum der Dunkelh i(, vom Kleid der Nacht umflossen,
Dals ich die Rechte leg', xind nie zieh' ich sie fort, in eines Edlen Hand, von dem
ein Wort ein Wort;
Der furchtbarer mir ist, iudem ich vor ihm stehe, zur Anred', und befragt um mein
Geschlecht mich sehe. Als einer von den Leu'n. die sich zur Ruh' gestreckt
im Thal von Atthar, das Dickicht an Dickicht deckt. Früh geht er aus und nährt zwei
Löwlein, deren Speise
ist Fleisch von Männern, hingeworfnes, stückenweise.
Wo von ihm wird bekämpft ein Gegner seinesgleichen,
mag ungeschlagen ihm der Gegner nicht entweichen.
Des Gaus Raubtiere sind durch ihn gemagert schmal,
und Menschenscharen gehn nicht häufig durch sein Thal. Nie fehlt in seinem Thal
ein allzukühn Vermess'ner,
zerfetzten Wappenrocks Beraubter, Aufgefress'ner.
Ein Schwert ist der Gesandt', ein uns zum Licht geschicktes, von Gottes
Schwertern ein gestähltes, ein gezücktes.
Bei Männern von Koreisch, wo einer sprach im Thal von Mekka: Gläubige, nun
wandert aus zumal!
Da wanderten sie aus, nicht wanderten Untüchtige,
im Sattel Wankende, im Kampf Entblöfste, Flüchtige:
Von Nasenbogen hoch, die Kämpen, deren Kleid
davidischen Gewebs, in Schlachten ihr Geschmeid'
— 55 ~-
Ein -walleiid Panzerhemd mit sö gefügten Ringen,
wie ineinander ^-ich des Epheus Ranker schlingen.
Sie freuen sich nicht sehr, wenn irgend trifft ihr Speer
ein Volk, und sind, wo msn sie traf, nicht ohne Wehr'.
Weifsen Kamelen gleich, so schreiten sie, mit Kraft
sich schirmend, ?70 entfliehn die schwarzen krüppelhaft.
Der Stofs der I.anze trifft nur ihre Kehle vorn, und scheu nie wichen sie zurück
vom Todesborn.
(Rückerts Hamäsa I 152 ff.)
DRITTES KAPITEL.
Lebid.
Als ein Repräsentant des altacabischen Wesens in seiner
edelsten Form ragt Lebtd ibn Rafcö'a in die islamische Zeit hinein. Er war aus
einem altadeligen Geschlecht der Banü Dja'far, einer
Unterabteilung des Hawäzinstammes der Banü Amir. um das
Jahr 560 n. Chr. geboren. Sein Vater, der wegen seiner Freigebigkeit
den Beinamen < Frühling der Bedürftigen» erhielt, war
im Kampfe gefallen, als er noch sehr jung war. So hatte seine
Erziehimg zunächst in den Händen seines Oheims gelegen, Abu
Barä Amir, des «mit den Speeren Spie^ enden », wie er seiner
Tapferkeit wegen zubenannt wurde. Auch seine Mutter war aus
fürstlichem Blut. Seine Herkunft sicherte ihm eine angesehene
Stellung in seinem Klan, aber die Zeit war für grolse Thaten
wenig gtinslig. Nur kleinliche Fehden innerhalb seines Stanmies
und Eifersüciiteleien um die Gunst des Königs No'män von
al Ifira, dessen Einflufs auch bis zu seiner Heimat reichte,
gaben ihm Gelegenheit, sein dichterisches Talent zu bethätigen.
Als der Prophet in Medina mächtig geworden war, trat Lebid zum Islam über. Er
war dorthin als Führer einer Deputation
seines Stammes gekommen, die den Auftrag halte, seine Unterwerfung
anzmnelden. Als er nach der Rückkehr von dort mit
seinem Halbbruder Arbad zusammentraf, soll dieser Gott gelästert
haben und bald danach vom Blitz erschlagen worden sein. Diese letztere
Thatsache wird durch eine Anzahl Trauerüeder
bestätigt, die Lebtd ihm widmete, imd deren eines hier folgen
mag (Rückerts Hamäsa I, 387):
— 56 —
Wir altern, und nie altern, die auf- und niedergehn,
die Stern', und nach uns bleiben die Berg' und Burgen stehn. Ich wohnt' im sichern
Schirme des besten Freunds zuvor,
bis meinen Freund und Helfer in Arbad ich verlor. Was hilft es nun, zu zagen,
wenn uns der Zeitlauf schied, von dessen Weh betroffen einmal sich jeder sieht? '
Was sind die Menschen anders? ein Zeltplatz und sein Heer;
und wenn das Zelt sie räumen, so bleibt die Wüste leer, Abziehn sie
nacheinander, und darnach ist das Land,
als schlössen sich die Finger um eine hohle Hand.
Der Mensch, was ist er anders, als wie ein Flämmchen blinkt,
das, wie es sich erhoben, in Asche niedersinkt! Und steht es mir bevor nicht, wenn
sich mein Tod verzog, am Stab zu gehn, um welchen sich her der Finger bog;
Geschichten zu erzählen vom vorigen Geschlecht
und hingebückt zu scheinen, da, wo ich steh' aufrecht! Ein Schwert bin ich
geworden mit abgeriss'ner Scheide,
sein Schmied ist längst gestorben, doch ist noch scharf die Schneide.
Verlafs uns nicht, o Toter! Der Tod ist unsre Frist der Einigung, die nahet und
schon genahet ist. Mein Tadler, o was weifst du, vermuten kannst du nur, ob
einer wiederkehrt, wenn er von dannen fuhr!
Ich schwör's, es weils doch keine Sandwurfweissagerin,
kein Vogelflugausleger, was sein mag Gottes Sinn.