ELEGY OF STREAKY

GARMENT
Imam Muhammad Bin Saeed Bin Hamaad
AI-Sinhaji AL-BOUSERI
(608 - 696 A.H., 1212 - 1296 A.D.)
Versified Translation b! Dr. Imtiaz A. Kazi
(AIso incIudes word meaning and spirituaI notes)
Dedicated to
my parents
Mr. & Mrs. Haji LaI Muhammad Kazi
who taught me and
made me what I am today
ELEGY OF STREAKY GARMENT

LIST OF "ONTENTS

TRANSLATOR'S NOTE

AL-BOUSERI - A BIOGRAPHY
QASEEDAH BURDAH, ITS ATTRIBUTES &
IMPORTANCE

TWO MORE QASEEDAHS BURDAH

J ~ - - J ; V _- _ ~ , - - J ;~ _~ ; -' ~;
"#a$ter One
MENTIONING IMMENSE LOVE FOR
PROPHET MUHAMMAD _~ ; -' ~;
J~ - - '-- _- _- - - ; ,- --
"#a$ter T%o

PREVENTING SELFISH DESIRES

J~ - - ~ -'-- _- _ - - J ;~ _~ ; -' ~;
"#a$ter T#ree

IN PRAISE OF PROPHET MUHAMMAD _~

; -' ~;

_~ ; -' ~;
"#a$ter Fo&r
REGARDING THE BIRTH OF PROPHET
MUHAMMAD _~ ; -' ~;
J~ - - ,- '= - - , - - , - - ; - _~ ; -' ~;
"#a$ter Fi'e
ABOUT BLESSINGS OF CALL (MiracIes) OF
PROPHET MUHAMMAD _~ ; -' ~;
J~ - - ,-'~ - _- ~,~ ,',--
"#a$ter Si(

REGARDING THE GLORIOUS QURAN

, - - , - _ - -- !

"

"

&

"#a$ter Se'en
REGARDING THE MENTION OF ASCENSION
)MI*RAA+, OF PROPHET _~ ~ ;
J~- - ,-'-- _- -'|= ,- - _ - -- _~ ; -' ~;
"#a$ter Ei-#t
REGARDING THE BATTLES OF PROPHET
MUHAMMAD _~ ; -' ~;
J ~ - - ~'-- _- ~= -,-- ,- _-'- '-~; ,- J ;~
_~ ; -' ~;
"#a$ter Nine

ASKING ALLAH'S FORGIVENESS AND

INTERCESSION BY PROPHET MUHAMMAD
_~ ; -' ~;
J ~ - - ,~'- _- '='--,-- ; , '='-
"#a$ter Ten
REGARDING INTIMATE TALK AND
REQUEST FOR NEEDS

ETRANEOUS VERSES ADDED IN LATER

TIMES AT THE START & AT THE END OF
QASEEDAH

QASEEDAH (URDU & PERSIAN VERSION)

BIBLIOGRAPHY

TransIator's Note
All praise and glory is for the Lord- Almighty Allah and
blessings and peace of Allah be upon His most honoured
and most beloved Prophet Muhammad _~ ; -' ~; . I
feel greatly honoured to have been bestowed this
opportunity of translating Imam Bouseri s
.aseeda# B&rda# which before me has been translated a
number of times in numerous global languages including
regional languages of Pa!istan" In fact I have not added
anything to its beauty through #nglish translation in rhyme"
$he plain fact is that whenever I love some piece of poetry I
try to understand it more in depth and give it a serious
perusal and the best way for me has been to render it into a
wording that eases my own comrehension of the same" $he
same happened when I translated %hayyam&s '() *uatrains
in versified rhyme in #nglish in the year '))) +Published by
#,- ,ultural Institute $ehran in '))./" Having listened to
more popular verses of this 0aseedah on the Pa!istan
$elevision channel +P$1/ and in Mahaafil-e-Milaad +of late I
watched a beautiful recitation by Mehmut %urtis of $ur!ey on
some music channel/ I became !een to go through
0aseedah in its entirety" $hus during my trip to Pa!istan
from 2oha +0atar/ in 3anuary '))4 where I was serving as
,ounsellor52eputy Head of Pa!istani Mission I started wor!
on its translation on 6 3anuary '))4 and Alhamd Lillah the
same has now been completed after eight months the later
half of wor! done in Islamabad during May-August '))4
period"
7hile the importance and merits of 0aseedah are
well elaborated upon in the initial three articles presented
before the onset of 0aseedah +following this 8ote/ I !now
that this 0aseedah is not available in the 9ulf countries&
boo! shops easily these days" I found three copies of the
same +one contained in Deewan Bouseri/ in 0atar&s two
libraries namely: 0atar 8ational Library and ;hei!h Ali Bin
Abdullah Al-$hani Library" 7hile searching for the same a
;udanese Library staff once commented that this 0aseedah
contained a few references which were not appreciable by
some scholars +due to e<cess in praise of the Prophet _~
; -' ~; for which he used the Arabic word ;" And he
*uoted Verse 16 which mentions about Prophet _~
; -' ~; &s !nowledge being so vast that the sciences and
!nowledge inscribed on _;- ; (Pen and PIate) are only a
part of it" In my humble opinion Allah Almighty- the -mni-
;cientist bestowed upon His ,hosen Prophet a !nowledge
that is immeasurable by us in our ordinary calculations"
Prophet _~ ; -' ~; used to get information from
divine sources in various ways: i) the channel of ; or
revelation of Holy 0uran from time to time through the
medium of archangel 9abriel ~- , ii) information or
news of unseen ~ . 7hile 0uran mentions about Allah:

! "#

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- (Surah Anm 6,
Verse 9) TransIation With Him are the keys of the unseen,
the treasures that none knoweth but He. 0uran also tells us in
another verse:

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) Surah inn 2, Verse 26-2) TransIation He
(alone) knows the Unseen, nor does He make any one
acquainted with His Mysteries, E(/e$t an a$ostle %#o0
1e #as /#osen !
And one encounters innumerable e<amples in the
blessed life of Prophet _~ ; -' ~; such as his giving
glad tidings to ;ura*ah bin 3asham who had chased him
during Hi=rah that he will wear Persian !ing&s bangles tidings
of victory of >ome and Persia his confidence after $reaty of
Hudaibiyyah that victory was on its way his preparations for
the battle of Mutah for which unli!e in previous battles he
appointed in advance three commanders in succession
namely: ?aid bin Harith 3afar bin Abi $alib and Abdullah bin
>awaha as if he !new beforehand the se*uence of events
and his companions& martyrdom/ and iii) the e<clusive and
beyond-human-comprehension chain of events and guided-
tour of heavenly spots and a special session with the Lord
on the 8ight of Ascension or I;>A when Allah almighty
revealed to him what 0uran says: 4

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(Surah AI-Najm , Verse 10) TransIation o did

(!llah) con"ey the ins#iration to His er"ant$ (con"eyed)
what He (meant) to con"ey2 $his is something which only
Allah !nows as to what He revealed to him or only he !nows
to whom it was revealed" $here is no third person or go-
between to give any clue as to what transpired during this
e<clusive meeting" Let me add that while the word -- means
a servant who is re*uired to worship Allah has always used
this word in a very affectionate connotation for this particular
Prophet not only here but even in another verse which
pertains to invitation for I;>A or 8ight 3ourney" ;

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(Surah AI-Isra 1, Verse 1) TransIation %lory to (!llah)
Who did take His er"ant for a &ourney by ni'ht from the
acred Mosque to the farthest Mosque. ;o here is a special
-- +;ervant/ who is being honoured in a sublime way by the
,reator of the worlds"
@nder verse 8os" .4 .A .B and 6) which mention
about superiority of Prophet Muhammad _~ ; -' ~;
as J- J~,- +the Most blessed or favoured Prophet/ over all
other Prophets the Arabic commentator in one of the above-
referred 0atar Library boo!s commented that one should not
differentiate between prophets of Allah as according to Holy
0uran: ( E
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4

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(Surah Baarah 2,
Verse 28) TransIation We make no distinction between
one and another of His a#ostles2 7ell in my opinion we
must never differentiate and rightly so in the established fact
that all of messengers were Allah&s chosen people bestowed
with prophethood: that&s part of the belief" $his ma!es
Muslims different from other Peoples of the Boo! J '-- '
who used to believe in some prophets but discarded others"
But as regards the inter se merits or divine favours on some
of them let us read another 0uranic verse in its proper
conte<t" 0uran says: F

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(Surah Baarah 2, Verse 2) TransIation (hose
a#ostles We endowed with fa"ours, some abo"e others. -r
Surah Isra, Verse says
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TransIation !nd indeed, We ha"e #referred some of

the #ro#hets abo"e others. Another 0uranic verse that bears
ample testimony as to Prophet Muhammad _~ ; -'
~; being the supreme in the line of Prophets is evident in
the followingC
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"Z+ ) Surah AaI Imran

2, Verse 81 (
TransIation! )emember when !llah took the co"enant of
the #ro#hets, sayin'* +(ake whate"er , 'a"e you from the
Book and Hikmah (Understandin' of laws of !llah) and
afterwards, there will come to you a Messen'er (Muhammad
_~ ; -' ~; ) confirmin' what is with you, you must,
then, belie"e in him (his -ro#hethood) and hel# him.. !llah
said* /Do you a'ree to it and will you take u# my co"enant0.
(hey said* / We a'ree.. He said* +(hen bear witness, and ,
am with you amon' the witnesses.+
Here let me ta!e the liberty to reproduce and
supplement therein what the esteemed author of 3Atlas on
t#e 4ro$#et _~ ; -' ~; &s Bio-ra$#DE 2r" ;haw*i
Abu %halil has mentioned in the introductory chapter of his
boo! about this most-beloved and most-honoured Prophet of
Allah" He writesC
i) Prophet Musa ~- said: [

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\ N (Surah Aha 6, Verse ) TransIation !nd ,
hastened to 1ou, 2 my 3ord, that 1ou mi'ht be #leased. For
Prophet Muhammad _~ ; -' ~; 0uran says:
] C

\ N /

(Surah Dhuha 9, Verse )

TransIation !nd "erily, your 3ord will 'i"e you (all 'ood) so
that you shall be well #leased.
ii) Musa ~- said: # 2

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(Surah AI-
Qasas 28, Verse 16) TransIation He said4 DMy 3ord, "erily
, ha"e wron'ed myself, so for'i"e me. (hen, He for'a"e
him. 5erily, He is the 2ft$6or'i"in', the Most Merciful2
,oncerning Muhammad _~ ; -' ~; Allah says:
" +,

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(Surah AI-ath 8, Verses 1,2) TransIation 5erily, We
ha"e 'i"en you (2 Muhammad ! " "# & "' $

%& ) a manifest
"ictory. (hat !llah may for'i"e you your sins of the #ast and
the future and com#lete His fa"our on you and 'uide you on
the trai'ht -ath2
iii) Musa ~- begged: 8 "

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(Surah Ta-ha 20, Verse 2) TransIation +Musa ~- /
said: 2 My 3ord7 2#en for me my chest +grant me self-
confidence contentment and boldness/" For the ,hosen
Prophet _~ ; -' ~; 0uran says:

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(Surah AI-Inshirah 9, Verse 1) TransIation Ha"e

We not o#ened your breast for you (2 Muhammad ! " "#
& "' $

%& ,2
i) Musa ~- as!s C
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(Surah Ta-ha
20, Verse 26) TransIation !nd ease my task for me. About
the Amin-$rustworthy Prophet _~ ; -' ~; it says:
b

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(Surah AI-A'aIa 8, Verse 8)
TransIation !nd We shall make easy for you (2
Muhammad ! " "# & "' $

%& ) the easy way2

) Musa ~- spo!e to his Lord on earth:

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(Surah Maram 19,

Verse 2) TransIation !nd We called him from the ri'ht
side of the Mount and made him draw near to Us for a talk
with him (Musa) or "
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(Surah AI-Qasas 28, Verse 0)

TransIation o when he reached it (the fire), he was called
from the ri'ht side of the "alley, in the blessed #lace from
the tree* 2 Musa7 5erily, , am !llah, the 3ord of the !alamin
(mankind, 8inn and all that e9ists)2 Allah spo!e to His ,hosen
Prophet _~ ; -' ~; in these words:

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(Surah AI-Najm ,
Verses -11) TransIation He has been tau'ht this :uran
by 2ne Mi'hty in #ower. (hen he rose and became stable
!nd he was in the hi'hest #art of the hori;on then he
a##roached and came closer and was at a distance of two
bows< len'th or e"en nearer. o !llah re"ealed to His
ser"ant (Muhammad ! " "# & "' $

%& ) whate"er He
re"ealed. (he -ro#het ! " "# & "' $

%& *s heart lied not in

what he saw.

i) Musa ~- was sent as a Prophet to the children
of Israel to his own people only" G

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! (Surah Ta-ha 20, Verse ) Translation! o let

the children of ,srael 'o with us and torment them not. In
another verse 0uran saysC " ! O

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(Surah AI-
Isra 1, Verse 2) TransIation !nd We 'a"e Musa "# ()*
the cri#ture and made it a 'uidance for the children of
,srael (sayin')* (ake none other than Me as your Wakil
(-rotector, 3ord or Dis#oser of your affairs, etc)
But Muhammad _~ ; -' ~; was sent as
mercy to the worlds +entire man!ind/C

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(Surah Saa 28) TransIation
!nd We ha"e not sent you (2 Muhammad ! " "# & "' ~;
/ e<cept as a 'i"er of 'lad tidin's and a warner to all
mankind. "$

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3 (Surah AI-
Ania 21, Verse 10) TransIation !nd We ha"e sent you
(2 Muhammad _~ ; -' ~; ) not but as a mercy for
the !alamin (Mankind, 8inn and all that e9ists). ;,

- (

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Q
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- 6
+

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6
9
4 (Surah Saad 8, Verse
8-88) TransIation ,t (this :uran) is only a reminder for all
the !alamin (mankind and 8inn). !nd you shall certainly
know the truth of it after a while. G

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(Surah AI-A'araa , Verse 18)

TransIation ay (2 Muhammad _~ ; -' ~; ) C 2
mankind7 5erily, , am sent to you all as the Messen'er of
!llah.
ii) 0uran says concerning Musa ~- as followsC

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(Surah Ta-
ha 20, Verse 9) TransIation !nd , endued you with lo"e
from Me, in order that you may be brou'ht u# under My =ye.
And for the ,hosen Prophet _~ ; -' ~; , it saysC
1

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&

+ "

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(Surah AI-Tur 2, Verse

8) TransIation o wait #atiently (2 Muhammad _~
; -' ~; ) for the decision of your 3ord, for "erily, you are
under 2ur =yes. In terms of grammar latter verse is
indicative of complete and comprehensive care"
iii) Allah has given two of His most beautiful names to His
best loved MessengerC J

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(Surah AI-Tawah 9, Verse 128) TransIation 5erily, there
has come unto you a Messen'er (Muhammad ! " "# & "'
$

%&) from amon'st yoursel"es. ,t 'rie"es him that you

should recei"e any in8ury or difficulty. He is an9ious o"er
you4 for the belie"ers, he is most kind and most merciful.
i) Allah swears by His beloved Prophet&s age as is the
Arab tradition and an honour in such swearing inC b

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(Surah Hijr 1, Verse 2)

TransIation 5erily, by your life (2 Muhammad _~ ;
-' ~; / in their wild into9ication, they were wanderin'
blindly.
) 7hile Allah addresses other prophets by name -
Adam - Musa - 8uh - 2awud - ?a!ariyya - Gahya -
Lot - Isa his most beloved Messenger is called :
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5 +the #nshrouded -neH ;urah 4./ : S
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+the #ncloa!ed -neH ;urah 46/ "

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+
")5 +- ProphetH - MessengerH/
i) 7hile the miracles of earlier Prophets were temporary
and went off after them the e<clusive miracle of Muhammad
bin Abdullah _~ ; -' ~; is lasting and eternal in the
preservation and availability of Holy 0uran which !eeps
revealing its mysteries and testifying new discoveries with
each passing day" Allah has guaranteed its preservationC " +,

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(Surah Hijr 1, Verse 9)

TransIation 5erily, We, it is We, Who ha"e sent down the
Dhikr (i.e. the :uran) and surely, we will 'uard it (from
corru#tion or deliberate distortion).
ii) Allah praises the Prophet&s characterC

+,

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9

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9
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(Surah AI-QaIam 68, Verse ) TransIation

!nd 5erily, you (Muhammad _~ ; -' ~; / are on
an e9alted (standard of) character. It is this one and the only
one Prophet for whom Allah Almighty says: " */

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(Surah 9, Verse 2). TransIation !nd ha"e We not

raised hi'h your fame0 Allah testifies about the very gentle
and !ind conduct of His ,hosen ProphetC "

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V (Surah
AaI Imran , Verse 19) TransIation !nd by the Mercy of
!llah, you dealt with them 'ently. !nd had you been se"ere
and harsh$hearted, they would ha"e broken away from
about you4 so #ass o"er (their faults) and ask (!llah<s)
for'i"eness for them4 and consult them in the affairs. (hen
when you ha"e taken a decision, #ut your trust in !llah,
certainly, !llah lo"es those who #ut their trust (in Him).
At another place 0uran says: 8+

N /

"

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A
9

(Surah AI-ariat 1, Verse ) TransIation o

turn away (2 Muhammad _~ ; -' ~; ) from (:uraish
#a'ans), you are not blameworthy (as you ha"e con"eyed
!llah<s messa'e).His mere presence was so blessed that it
warded off punishment from 0uresh mischief ma!ers who
were planning to assassinate him on the eve of Hi=rah: "$

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/ (Surah AnaaI 8, Verse )

TransIation But !llah was not 'oin' to send them a #enalty
whilst thou wast amon'st them. For his pleasure Allah said:
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(Surah Baarah 2,
Verse 1) TransIation 5erily7 We ha"e seen the turnin' of
your (Muhammad _~ ; -' ~; ) face towards the
hea"en. urely, We shall turn you to a :iblah that shall
#lease you so turn your face face in the direction of !l$
Mas8idil Haram
I do not wish to go further into details of the !ind
reflected in above verses so amply describing the due
dignity high honour and especial esteem of Allah&s most-
beloved Prophet" Holy 0uran is full of such praise and none
of us can ever do full =ustice about the person of Prophet _~
; -' ~; in this domain" ;uffice to admit:
'- ~'~ J'- '-; ,~---~
,- |=; ,-- --- ,--; -
,- '--- '- ,'- -
-- , -= 4,- _-;- ~ ,~-=-
As regards this 0aseedah somehow the rhyme in
#nglish rendition fell on the #nglish letter 'N& the same being
common in each line of the 0aseedah" $he actual 0aseedah
in Arabic and even other two 0aseedahs mentioned
hereafter by %a&ab bin ?ohair and Ahmad ;hau*i end on the
Arabic letter in their second line of verse" In fact many
Arabic poets end their verse at this letter which in literature
is called Meemiyyat '- " Interestingly N is the letter which
follows M in #nglish language" Also N or , in the alphabetic
order follows M or in Arabic @rdu Persian and many other
oriental languages"
I present this versified translation of .aseeda#
B&rda# S#areef with the earnest desire and high hope of
mercy and forgiveness from Allah Almighty and loo! forward
to the intercession by ;ayyadna Muhammad _~ ; -'
~; on the 2ay of >ec!oning" My best prayers and similar
wishes for all those who read or listen to this beautiful
0aseedah with love devotion and due sincereity" Any errors
found in this issue will be entirely my fault and an intimation
thereupon may serve to rectify them in future editions5on
proposed web site" Let me add that the rhymic translation of
verses glossary and e<planatory notes under each verse
including the typing5composing +Arabic and #nglish/ was a
tas! conceived and done by me by the grace of Allah
Almighty and completed in eigh months" However the
SpirituaI Contet portion appended below most of the
verses is a rendition in #nglish of the commentary by Late
Abul %ashif 0adri" #<cept a few comments in between and
summariIing of large portions of original @rdu version into
#nglish wherever so deemed appropriate I do not claim my
role in SpirituaI Contet portion but as a translator" I am
grateful to Late Abul %ashif&s son %ashif 0adri who not only
gave me permission to translate his father&s research wor!
but also informed and appreciated that many Muslims from
#urope were off and on contacting him to have it translated
and published in #nglish" I am confident this boo! would
serve the purpose" According to %ashif his father died two
years ago in Lahore at the age (A" May Allah Almighty bless
the departed soul in peace and give him a good
compensation for his commendable labour of love" AmenH
Monda, 0 Noemer 200 Dr. Imtiaz A. Kazi
20 Shaaan 128 A.H. Director (FM Oice)
M/O Foreign Aairs, IsIamaad
AL-BOUSERI - A iograph
(608 - 696 A.H., 1212 - 1296 A.D.)
Lineage His full name was Muhammad Bin ;aeed Bin
Hamaad Bin Muhsin Bin Abi ;arwar Bin Hayan Bin Abdullah
Bin Mala! !l$inha8i, AL-BOUSERI al-Misri
nic!named Aba Abdallah titled ;harfuddin" His lineage goes
to famous Barbar tribe of ;inha= in Maghrib"
Birth PIace He was born on $uesday Jst ;hawwal K)A
A"H" +4 March J'J'/ at the village of Dalas whereto
belonged his mother and his father being from Bouser" He
titled himself on both sides and was called Dalaseri, but
became famous as Bouseri" Bouser is located between Bani
;uwaif and Fuyum 2istricts in modern #gypt" Dalas stood on
the 7est 8ile ad=acent to Bahinsa" ,ontrary to Ma*reeIi&s
contention Ibne $aghri Bardi mentions his birth place at
Behsham near Bahinsa and about the year of birth too he is
indecisive as being K)4 or K)A or KJ)" Bouseri
was brought up in Bouser" His origins go bac! to Maghrib"
Studies As regards his studies in his times they used to
learn 0uran by heart which Bouseri did at the age
of J." He also studied religious sciences language
grammar literature Islamic history and in particular the life
history of Prophet Muhammad _~ ; -' ~; " He is said
to have spent time in studying mysticism +~;~-/ as well" $his
was followed by teaching young generation the Holy Boo!"
Perhaps organiIed teaching interested him not so he was
assigned the teaching of 0uran only" He started teaching
religious sub=ects once he came to ,airo at what was called
;hei!h Abdul ?ahir Mos*ue"
1
$hen he was offered the =ob of
price and weight control a =ob assigned to those who were
familiar with the principles of 3urisprudence +--/" He also
wor!ed as a calligrapher at Balbees +eastern district in north
#gypt/"
LieIihood 8ot much is !nown about his upbringing
conditions in childhood but it seems that he grew in a poor
family hence his struggle from young age to find livelihood"
His calligraphy was good thus he too! to writing plates used
on the graves" At a later stage he attached himself to
praising ministers and high-courtiers by his poems and
elegies who bestowed upon him favours" At one time he
was offered the seat to become the -mbudsman of ,airo
but he refused this =ob in view of his inade*uate e<pertise
and minimal interest in this field: one reason also being to
avoid being a tyrant- an attribute related to this post"
In the court he was close to Minister ?enuddin
Ga*oob bin ?ubair for whom he wrote many verses" Later he
attended some other courts too spending a considerable
period of his life there" As he admits:
--- = _, --- J - - ~ - - ;-- ,, _- - ,~ - - = -;
/I have submitted 0aseedah in Prophet _~ ; -' ~; &s
court as a compensation for my life-long services5poetry in
worldly courts/"
Bouseri s life may not have been lu<urious
or comfortable one" He had many children for which he
blamed his wife often and at times he wished if she had
been infertile" His friends *uit him for his poverty and despite
1
King Saleh Najmuddin Ayubi who assumed rule of Egypt in 637 A.. distributed 3!"""
#inars for seminaries through one s$holar. Nothing was apportioned to Abdul %ahir
mos&ue whereupon 'ouseri wrote an elegy in praise of this mos&ue while these funds
were being usurped. (hus! one $ame to )now of his lin) with that mos&ue and about the
in$ident when 'ouseri was aged 3".
that he proceeded to Ha== by land and upon return wrote a
0aseedah titled -,|- -;--- " But his present Qaseedah
Burdah became more famous and is uni*ue in its standing
and virtues"
In Bouseri &s times #gypt was ruled by
Ayubids" $heir rule followed by internecine wars and palace
conspiracies that lasted till the end of the 4
th
century" By
around K()s A"2" Bouseri had a change of mind"
0uitting court pro<imity he approached Abi Abbas Ahmad
Al-Marsi" Later he went to 3erusalem for almost ten years"
From here he went to Hi=aI" -nce bac! to his home in
#gypt he spent time at his mentor&s doorstep until his death
in KB)s A"2"
As a reIigious schoIar He wrote re=oinders to innovations
and heretic utterances that crept into other divine religions
indicating that Bible never referred to the divine attribute of
3esus but it confirmed his mere prophethood" He refuted
what 2ld (estament referred about sins committed by other
prophets" His focus included refuting trinity concept of
,hristianity through comic verses negation of crucification of
3esus based on logic and history etc" $his shows his
command on the two other scriptures and distortions that
had crept therein" Among his elegies included is one titled
,=- -;-,-; '~-- -;|-; +Loopholes and inadmissible
of ,hristians and 3ews/ and in praise of Prophet Muhammad
_~ ; -' ~; - the famous one being 0aseedah AI-
Burdah which was on the pattern of %a&ab Bin ?ohair&s
famous elegy also !nown as Su'aad" According to Ibne
Ha=ar Haithami Bouseri was a writer par
e<cellence both in poetry and prose" But his prose is not
much !nown e<cept the above mentioned views on
,hristians and 3ews"
As a Sui He was also a ;ufi- an order he embraced at Abi
Abbas Ahmad Al-Marsi +d" KAK AH/&s court who himself was
a follower of HiIbul Bahr Abul Hassan ;haIli +K(K AH J'(A
A"2"/" Bouseri learnt mysticism its methods and
intricacies from ;hei!h Abi Abbas +d" KA4 A"H"/ who had
great attachment with him" -ne of Bouseri &s
0aseedah was full of praise for Al-Marsi" He also wrote
many other verses in praise of his mentor Al-Marsi

Among Bouseri &s own students are
famous names such as Abu Hayyan Al-Andalusi 9harnati +d"
4'( AH/ Abul Fath Ibn ;ayadun 8as Gammari Ashbeli +d"
4.6 AH/ ,hief =ustice IIuddin Ibne 3amah +d" 4.(/ and Ibne
;ha!ir %atbi etc" $hey learnt from him verse composition
and novelties" At times Bouseri used to sing
Prophet _~ ; -' ~; &s praise at ?ahir seminary"
$here are clear signs of praise of ;ufi practices in Bouseri
&s verses"
Atriutes and QuaIities In bodily traits 2eewan Bouseri&s
compiler says Bouseri was a wea!ling and short-
statured person"According to 2eewan Bouseri&s compiler
Muhammad ;ayad %eelani who has in his 6)-page preface
mostly criticiIed Bouseri as a negative and crude
person also admits in the same breath that Bouseri
was a generous man which led to his state of
pennilessness very often" ;ufis have described him a saintly
man whose hands were !issed by young and old who wore
good dress and was of an ascetic nature" He has been
respectful and a humble fan of the progeny of Prophet _~
; -' ~; . In his verses he has condemned the
government employees who used to ta!e bribes +especially
in Aswan/ their high ta<es in=ustices to farmers calling
them thieves of grain who not only hided their in=ustice but
shamelessly displayed it too by wearing sil! openly drin!ing
wine etc" He also condemned religious '|-- who were
misguiding the rulers to grab lands and apply ta<es or
helping them through wrong analogies5interpretations of
religion" $hey in return had condemned ;ufism its
attributes and its increasing popularity amongst masses of
those times"
As a poet Bouseri &s epoch in terms of verse
composition was not upto the usual Arabic poetry&s mar!"
#ven the best of poets of his times namely: ;afiuddin Hulli
who was considered above Mutanabbi Mu&arri and Ibnul
Farid were not considered as poets par e<cellence"
Li!ewise Bouseri &s 0aseedah verses on the one
hand contain occasional flavour at the same time e<hibit
superfluous character at other places" 3ust as an e<ample:
the very first verse -- and - is ,-= '- " Besides ,= ,-
-- in second line of stanIa J is superfluous and this verse
can loo! self-contained and complete even without these
words" But then certain verses are a beautiful blend of
emotions in e<pression" Again in verse J( there is
alliteration in ~-- (>atama) and -- (>atam) the first one
used in the sense of concealing& and the second one is a
hair-dye" $he chapter on Prophet _~ ; -' ~; &s
miracles is a beautiful rLsumL on the sub=ect concisely
e<plained in few verses" In short irrespective of some
unauthentic practices contained in his poetry he is
considered as the greatest Prophet-praising poet after
Hassan bin $habit
According to the author of 2eewan Bouseri if we loo!
at Bouseri &s poetry in praise of Prophet _~
; -' ~; we find two distinct patterns: those composed
before his proceeding on Ha== and those done after Ha==" -ne
thing is certain: he never went to Hi=aI before K(6 A"H" $hat
year he composed a verse called D ,---- ,- ,,- ,--- ,-
D!nown as ,-'- +Mother fire/"E According to Ma*reeIi the
reason for this verse was a great fire that shoc!ed Madinites
who were hit by a terrible earth*ua!e" After that another fire
gripped Prophet _~ ; -' ~; &s mos*ue due to fall of
a lamp stand" $his incident *uic!ly spread in the Islamic
world causing many to e<press their sadness" Li!e other
poets Bouseri also lamented on the incident and
uttered some verses at the end of which he e<pressed a
desire to see the Prophet _~ ; -' ~; " 3ust prior to
his travel to Madinah he composed his verses of re8oinder to
3ews and ,hristians ending them with his determination to
proceed to Hi=aI" -ne of his important pre-Ha== ode was
competitive in contents vis-a-vis the ode by ?ohair bin %a&ab
titled -'-,=- +?ohair was famous for his ~-'- -'~ - Mistress
;u&aad separated away/" @nli!e poets of those days who
used to start odes on ?ohair&s pattern of 9haIal or praise
Bouseri began his wor!s by preaching blaming
inner-self advocating asceticism and love for the world
hereafter ending these with a strong desire to see the
Prophet _~ ; -' ~; at Madinah" #ven he began his
=ourney by saying:
q" r* 6

*U
?
" - 6K"B 6$ EZ "1

His entreeM at Madinah before the Prophet _~ ; -' ~;

was in these words:
b"/ %=" 0* %

= - .
3
BL p ?*

C# %

W
$hen he read 0aseedah starting with
a #^ PJ"! -

N '! ""^f P

=
Bac! in ,airo he composed a long ode called ,-- ,
_- _-- ;-,= . It started with this verse: ~- _ ,- '--V -
'- '~ '- '|--;'= '~ . In this 0aseedah Bouseri
mentioned of the places seen during Hi=aI =ourney" He
proceeded by road northward and eastward +not by sea-
ship/ around the Bay of @*ba then south-turn crossing
Iwa=aai Hourai Ganbu Hunain Badr ;afraa BaIwah
>abigh 3uhfa until he reached Al-?ahir on the outs!irts of
Ma!!ah" His -, 0aseedah was li!ed by some authors in
Hi=aI who accepted its e<planations"
Bouseri had a comic sense of his own
through which he rebu!ed or censored the deserving ones"
His comic had a dialogue-style or story-telling approach" At
times he used similes of animals to e<press his ideas as he
composed a 0aseedah in the words of a mule another from
the mouth of a don!ey"
Deewan AI-Bouseri 8o doubt Bouseri became
famous for his --,-- and -,|- so much that people forgot
his other poetry" It seemed that he himself never collected a
2eewan" However Bouseri represented his times
in the best possible manner by propagation of his verses" In
#gypt&s national Library are found two hand-written scripts of
his 2eewan" $he origin of first one is not !nown e<cept for its
appearance in the year J.'K A"H" Another script -;- also
carries no date" It came from Mar=aniyyah Library of
Baghdad" A rare historic item this script ends in the words
of its compiler @stad Al-;ayyad Mahmood ;hu!ri Al-Aaloosi
as follows:
=- LO "$ "5 fC 6$ ; ]"* , G7#kQ "
PD , )ZR$s* ;"/* , a"$ <

X1"

1
X O , FK

* R*B.X ,
6Z* [L 6$ i "M 6$ R iC! 6S.S
t.S Ru$ p5 6$ , R1B) ["Q ;RfC
8J ") / pNR"2 , v' [= )B
/ , ")! "A"N"w
+$his 2eewan by great scholar renowned learned literary
and 9od-!nowing Prophet _~ ; -' ~; &s praise-
utterer Al-Bouseri completed on Friday ')
th
>abi-II J..B
A"H" after great efforts in its corrections/"
Death According to Ma*reeIi&s Maqfa +_---/ on Al-Bouseri
he died in KB( A"H at Mansooriyyah Hospital in
,airo" But ?ar!ali in his V mentions his death in
Ale<andria with a difference in the year of demise +KBK A"H"/"
$he Ale<andria visit was for paying homage to his mentor&s
grave" ;ome even account his death in the year KB6 A"H" He
was buried in the vicinity of Imam ;hafa&ee s
shrine"
QASEEDAH BURDAH, ITS ATTRIBUTES &
IMPORTANCE
EIegies in praise o Prophet _~ ; -' ~; Most of
the praise5elegies uttered in the praise of Prophet _~
; -' ~; were composed after his demise from this world"
$echnically what is said in praise after the demise is called
'- and what is composed during someone&s life time is
called '-- " $his is evident from Hassan bin $habit&s verses
which were reflective of virtues and high *ualities of the
Prophet _~ ; -' ~; and his lofty praise +_--/ but the
poet&s verses after the demise of the Prophet _~ ; -'
~; contained grief and agony +lament- '-/" According to
2r" ?a!i Mubara! !l$Burdah occupies a place as the highest
literary epic ever composed in the praise of Prophet
Muhammad _~ ; -' ~; "
What is B&rda#? According to dictionary - =~;- ,
Burdah is a striped dress or garment which is wrapped
around +as a covering or coat/" It is a long piece of thic!
woollen cloth used for covering body during the daytime and
also as a wrapping at night" Burdah was widely used by
Bedouins and the most famous was that which came from
Gemen" $his type of dress was well in vogue in Andalusia
and it seems that #gyptian farmers also used to wear it"
According to Anas Bin Maali! the most li!ed cloth in dress
by Prophet Muhammad _~ ; -' ~; was !l$Hibrah
-,- - . It is a type of Gemeni cotton cloth with designs and
patterns on it" +,--- means beautification and decoration/" A
woman came across ;ahl bin ;a&d and as!edC 2o you !now
what is BurdahN ;ahl repliedC Dyes it is ~- - a cloa!
woven around borders"E $hen she saidC - Prophet of AllahH I
have woven this cloth with handwor! so +please/ wear it"E
And Prophet _~ ; -' ~; accepted it" ~- is also a
Burdah e<cept that it has !nitting or wor!s on its borders"
According to Anas Bin Mali! once Prophet _~
; -' ~; was in grief he came out and rested on -sama
bin ?aid and +at that hour/ he was wearing a Burdah"
Bouseri 's Burdah As regards 0aseedah Al-
Burdah O the most famous of Bouseri &s odes the
first one who tal!ed about it was Ibne ;ha!ir Al-%utbi in 4K6
A"H"" It was he who while giving a bac!ground of the #legy
inter alia mentioned the incident of hemiplegia suffered by
the poet and his subse*uent recovery by the blessings of
verses" $hen came the incident of healing of blindness of
;aduddin Al-Fari*i" Later Ma*reeIi +d" A6( A"H"/ and Ibne
$igharri +d" A46 A"H"/ repeated Ibne ;ha!ir&s version of
poet&s healing" 2eewan Bouseri&s compiler re=ects
hemiplegia incident on the grounds that how could then poet
produce so many children +being a medical doctor myself I
do not agree with 2eewan&s compiler/" Ibne Ha=ar Haithami
tal!s of an eye-sore to Bouseri and during the
vision of Prophet _~ ; -' ~; he was healed by the
application of blessed saliva on his eyes by the Prophet _~
; -' ~; " It seems that M" ;ayad %eelani author
Deewan Bouseri is adamant to utter almost anything that is
derogatory about the poet in his 64-page preface of the
Deewan" >efuting the hemiplegia healing incident in the
dream he is of the view that those were the times of
superstitions and fancies" He mentions that when Bouseri
while reciting 0aseedah in his dream before the
Prophet _~ ; -' ~; reached the verse -- - - -
,~- he stopped" Prophet _~ ; -' ~; saidC Dgo
ahead"E Bouseri e<pressed his inability to
compose a second line so Prophet _~ ; -' ~;
as!ed him to utterC -; ,= _= |- " $hus Bouseri
inserted this in his 0aseedah as dictated by the Prophet
_~ ; -' ~; " -f course this is a fiction" How can a
poet who accomplished such a great 0aseedah in its
entirety should be at loss for the here-mentioned te<t of
second line" #specially: if these wordings have earlier been
used in one of 0aseedahs by Al-;arsari +d" K(K A"H"/ who
had said:
$ L cL )Q - <=- B"f# %

N
"
As regards naming of this 0aseedah as --,-- , the
poet had been used to name all his 0aseedahs on a certain
pattern" For e<ample -'-,=- _ , ,,; ~-'- -'~ or his ,----
,- ,,- ,--- ,- +!nown as ,-'- / a third one titled ,--
_- , _-- ;-,= and a fourth one bearing title ,=- -;-,-; _
'~-- -;|-; " Li!ewise he named this 0aseedah ~-;-
- - - _- _-- -, - -,= " ;ome people even put conditions
that the 0aseedah should be recited only when in ablution +
;~;--) reciter should face %a&aba direction attention to its
proper pronunciation the reader to have comprehension of
its meaning etc" ;ome ;ufis even adopted its reading at
hours of happy ceremonies and at funerals things not li!ed
by %eelani of 2eewan" He feels disgusted by its usage in
ailments and hardships etc" However 0aseedah !ept
disbursing to every noo! and corner of the world its
translation done in eastern and western languages its
teaching made part of syllabus in seminaries" In particular it
became popular among ;haIlis of Maghrib" 2espite Ibne
$aimiyyah&s criticism of 0aseedah +especially verse 8os" 6.
to 6K/ it !ept spreading in popularity until Muhammad bin
Abdul 7ahab of 8a=d and his students started condemning it
as a 4,~ .
My Foreign -ffice colleague Muhammad AyaI %han
who served in ,airo and also translated a non-rhyme version
of 0aseedah in #nglish has confirmed that this 0aseedah is
recited with utter devotion after every Friday prayer at the
poet&s resting place in Ale<andria" 8ot only that it is sung in
different intonations by a large number of people"
Although Bouseri had described the
themes of Hi=rah or the importance of the great miracle-
0uran itself in his -'-,=- or --~ -,|- --; respectively
the word power used in --,-- surpasses the other two in its
comprehensive and befitting approach" $hat is why all the
subse*uent poets who composed their verses in praise of
Prophet _~ ; -' ~; were greatly under the
impression of what appeared in --~ -,|- or in --,-- .
8o other 0aseedah has ever been able to ta!e place
of Bouseri &s Burdah" Among contemporary poets
who tried Bouseri &s style was #gypt&s Amir Al-
;huara Ahmad ;hau*i who composed |- --,-- " 0aseedah
also became a theme for intellectual literary and scholarly
discussions and studies everywhere"
Wh caIIed Qaseedah AI-Burdah? Bouseri
himself titled the elegy as ~-;- - - - _- _-- -, - -,=
+$win!ling stars in praise of the best created among
man!ind/" ;omehow it became famous by the name AI-
Burdah. $here are various e<planations in this regardC
i) It was called Burdah as a nic!name for its inclusion of
virtues of the Prophet _~ ; -' ~; this being
the apparent intention" Bouseri himself
e*uated the Prophet _~ ; -' ~; &s praise with
this word --,- as he says:
b"4 6$ IJR*X
3
- F F! ")Y T"*X
ii) Bouseri a!ined himself to ?ohair Bin %a&ab
whose 0aseedah Al-Burdah had been rewarded by the
Prophet _~ ; -' ~; with a gift of his strea!y
garment --,- " Bouseri wished his own 0aseedah to get
the same nomenclature as a sign of blessed
acceptance:
iii) ;ome say that Burdah has another name which is -,--
+deliverance or salvation/" $here are those who
consider Bouseri s healing from hemiplegia
as a reason to this nomenclature" He himself says: I
was afflicted with hemiplegia or half-side paralysis"
$hen I thought of this 0aseedah and composed it"
$hen I implored Allah to heal me by its blessings" ;o I
repeated its reciting and prayed and sought recovery of
my ailment through it" $hen I slept and in dream I saw
Prophet _~ ; -' ~; who spread his blessed
hand on my face and put his blessed strea!y sheet on
me" $hen I wo!e up and found reanimation in my
affected leg so I got up and left my house" I told this
incident to no one" $hen I was encountered by a saintly
figure ;hei!h Abu >a=a&a ;iddi*ue who
demandedC DI want you to give me the elegy that you
said in Prophet _~ ; -' ~; &s praise"E ;o I
as!ed: Dwhich oneNE He saidC D$he one which you
composed during your ailment"E And he then recited its
first verse" He added that he had himself heard it last
night when it was being recited by the poet before the
Prophet _~ ; -' ~; C and whose reciter got the
gift of a garment --,- from the Prophet _~ ; -'
~;" ;o I gave it to him who remembered the same"
And thus spread +the story of the vision and gift/ the
news about the dream"
i) $his 0aseedah is also called ---~---~ for it is also
read in the hour of hardships to ease out difficulties"
However Deewan Bouseri&s compiler has tried to
refute this incident of hemiplegia"
Importance o AI-Burdah 0aseedah became very
popular appeared many a times with different manuscripts
and e<planations and became widespread in many countries
and cities namely: 1ienna Al-Astana Ma!!ah Bombay" In
,airo alone it appeared more than fifty times- mostly with
beautiful calligraphy so much that a gold-threaded
handwritten script is found even today in the 8ational Library
of #gypt li!e the one of 0uran" Many a scholars at various
times have e<pressed commentaries on 0aseedah such as
Ibne ;aigh 44K A"H" ;hahabuddin Binil Imad A)A A"H"
3alaluddin Al-Mahli AK6 A"H" Alauddin Al-Bustami A4( A"H"
Al-0istalani +e<egesis of ;ahih Bu!hari/ B'. A"H"
Muhammad Ahmad Al-MarIoo!i AAJ A"H" Ali bin
Muhammad Al-0alsawi ABJ A"H" ;hei!h %halid Al-AIhari
B)( A"H" ?a!aria Ansari B'K A"H" Gusuf bin Abullutf Al-
0udsi J))) A"H" Mulla Ali J)J6 A"H" ;hei!hIadah
Mohyuddin and Muhammad Al-Misri JJ
th
A"H" Abdul Ha*
bin Abdul Fattah of J'
th
A"H" Muhammad bin Mustafa Al-
Madrani J'
th
A"H" @mar Al-%harpoti J. AH"" Muhammad
@sman Mir 9hani J.
th
A"H" Ba=ori J'4K A"H" ;hei!h Hassan
Al-Adwi Al-HamIawi J.). A"H" In #gypt&s 8ational Library
are found numerous other scripts of 0aseedah whose
composers are un!nown these carry e<planations in the
conte<t of literature language history and Prophet _~
; -' ~; &s biography" Among orientalists 8icholson is its
ardent admirer"
Eact Numer o erses contained Qaseedah Burdah
$otal number of verses carried in various versions is JK("
But some of these verses are later additions" For e<ample:
S "\ 6 5 6 - 6 6
;"M >K A
8e % S 6*"N )/ - G-5 JN
J A
#2"/ "-Y" #2 ")d"J - FN

: f "
BK A
Besides following two verses +1erse 8os" (6 and AK/
are also not found in older versions:
N4 K, [*` / ; - - 6"*"-
[4 $Dd"
!"O ' #f( 4 - 8*") 6
g" J
Accordingly 0aseedah is composed of JK) verses"
$his is also corroborated by an e<tra verse from various
commentators such as Ba=ori:
")!"5 [! 6N i$ :$ - x/ ") "Q " i
A
In addition some additional verses have been
appended to main 0aseedah such as:
" P #^ y "X"J$ - #2 " "$
7$ " i A
#2 -(, G 6C " - N /
DBC A"w/
"B 6$ N / R1` A4 - C
6$ 05 CJ
=- "Nf [NL -
/ T / NL
Li!ewise another two verses are popularly recited at
the beginning of 0aseedah:
cfTZ$ 6$ A - S
"Nf / AJ
>($ G

X
?
"
3
d
3
5 - F

14
cfL

Q
If all these verses are included in the main 0aseedah
the total number of verses comes to J4'" But the fact
remains that the e<act number of verses in original
0aseedah stands at JK)" Additional J' verses are an
a##enda'e whose attribution to Bouseri would
tantamount being unfair to him"

TransIations o Qaseedah Burdah 7hile many a
commentators have e<plained 0aseedah through centuries
in the entire Islamic world number of such commentators
which includes very high-ran!ing Islamic scholars runs into
many hundreds" A few of these have been mentioned above"
0aseedah has been translated as well commentaries made
on it in Arabic Persian $ur!ish @rdu and many other
important languages in the Islamic world and beyond" ;ome
of these are as followsC
LATIN $his translation appeared from Leiden in J4KJ A"2"
GERMAN First 9erman translation appeared from 1ienna
in JA'6 then in JA64 and third from 1ienna in JAK)"
FRENCH From 3erusalem in JA4' from Paris in JAB6
followed by another French translation later"
ENGLISH From Mumbai in JAB. by ;hei!h FaiIullah Bhai
Lu*man=ee and also by ,louston"
PERSIAN 8umber runs in doIens" -ne by Lutfullah
Mohandis appeared from Luc!now" Also translated by %han
Bahadur M" Hussain %han and Maulana AIiIuddin
Bahawalpuri"
TURKISH Again the number runs in many doIens including
one from 1ienna alongwith Persian and 9erman translation
in JAK)"
TATAR $atari language second edition appeared in J.))
A"H"
URDU %han Bahdur M" Hussain %han Maulana AIiIuddin
Bahawalpuri Ma=eedi Press %anpur $a= ,ompany Lahore
Ashal Mutabi %arachi" A versified translation in @rdu also
appeared from %arachi by Abdullah Hilal ;iddi*ui" $here are
translations in regional languages of Pa!istan such as
;indhi ;erai!i and Pun=abi" Also a versified translation in
Pashtu came from Abdul 0adir %hatta!" $wo other Pashtu
translations were accomplished by Mulla ;harfuddin and
Mulla Muhibuddin from Peshawar"
AVA +Indonesia/" $ranslation and commentary appeared in
J.J. A"H"
Attriutes o Qaseedah Burdah 0aseedah Burdah of
Imam Bouseri occupies an important place before
a large number of Muslim scholars and saints" It has been a
regular piece of recitation and repetition by masses in the
entire Islamic world throughout centuries" Its recitation in
times of trouble has been time-tested and proven" 0aseedah
has been read to e<press immense love for the Prophet
Muhammad _~ ; -' ~; it has been used as a
supplication +last chapter bearing specific prayers and
imploration content/" #ach of its JK) verses has individually
been used as a remedy for some specific hardship or
difficulty" A general elaboration of 0aseedah&s attributes as
well as its verse-specific usages are detailed in two @rdu
publications that I came across in Pa!istan namely: _-----,-
by Professor Ali Muhsin ;iddi*ui of Islamic History
2epartment at %arachi @niversity" His revised edition
appeared from %arachi +0adeemi %utub!hana/ in JBA4" $he
other source has been referred in (ranslator<s ?ote earlier" I
ac!nowledge with great than!s their wor!s which helped me
in better understanding and doing this translation in versified
form in #nglish"
Epansion/ornamentation o Qaseedah Burdah
Many poets have even practiced their own methods
and meters by adding two three four five or even upto ten
lines of verse to each individual stanIa of the 0aseedah
showing their !een interest in the original 0aseedah"
0aseedah Burdah has a distinction that it is the most
celebrated ode or elegy and remains unsurpassed in terms
of commentaries and e<egesis thereupon as well as poetic
enrichment through additional lines" $his itself re*uires a
boo! of voluminous siIe to do =ustice on this aspect of
0aseedah" $he more common e<pansions have been added
on the following patternC
,=- #ach verse of 0aseedah carries three additional
verses in the same rhyme before the actual 0aseedah
verse total lines in a stanIa becoming five" $he number of
such poets runs in many doIens through 4
th
to J'
th
Hi=rah
calendar centuries"
-~- Five more lines in the same rhyme are added before
the start of each Bouseri verse in this pattern"
,=~- Insertion of two verses between the two lines of each
verse is called $ashteer" ;ome famous $ashteers are Barul
aqeem +;uyuti/ !l$Durratul @ahra +;hei!h 0aIi/
(asdeerul Burdah +Ahmad Al-HifIi/ and many others"
J--- J-- means s!irt or baseline" Adding e<tra verses at
the end of each verse is called (a;<eel" $he famous (a;<eel
practisers were Ahmad bin Abdullah Al-3aIairi and @mar
+Mafra8u$al hiddat/"
Besides these translations commentaries and
variants two more elegies are also titled as 0aseedah
Burdah" -ne belongs to the early days of Islam composed
by one of Prophet _~ ; -' ~; &s companions %a&ab
bin ?ohair + --,- ~- ,- ,, more famously !nown as -'~ /" It
contains K) verses" $he second one is by the famous
#gyptian poet ',~-,- Ahmad ;hau*i +d" JB.' A"2"/ who
titled his JB)-verse elegy as |- --,-- +2n the #attern of
Burdah/" $hey merit detailed comments and are discussed in
the ne<t few pages"
TWO MORE QASEEDAH BURDAHS
A) BURDAH KA'AB
Biograph o Ka'a in ohair %a&ab bin
?ohair bin Abi ;ulma was an eminent poet who
witnessed the epoch of pre-Islamic days and then also the
advent of Islam" His mother was %absha bint -mar bin Adi"
Her dwellings were in Ha=ar in 8a=d" ?ohair had earlier
married with @mm -ufa but having fathered no child from
her he married to @mm %absha" First wife got =ealous: so he
divorced her although he regretted this decision later"
%a&ab&s father ?ohair&s lineage goes to ?ohair bin >abi&ah
bin >abah"
?ohair was counted among three prominent poets
from the Days of ,'norance '- '- the other two being
Imra&ul-0ais and 8abigha Al-?ubyani" ?ohair is still studied
in schools and universities all over the Arab world as one of
the finest poets of the pre-Islamic era" He was a great
concentrator and civiliIed poet who was renowned for
composing a 0aseedah in four months editing it in another
four months and then submitting it to friends for appraisal for
another four months" He lived for appro<imately B) years
and died before the ,ommissioning of Prophethood by
Muhammad _~ ; -' ~; " He was more influenced by
the sayings of J '-- +,hristians and 3ews/ as indicates
his poetry" He had three sons namely: ;alim %a&ab and
Bu=ayr"
%a&ab&s cousins uncles and two aunts namely: ;alma
and %hansa were all born-poets" He himself started saying
verses in the early childhood" Born in pre-Islamic days he
embraced Islam and lived until the times of Muawiyah bin
Abu ;ufyan" His brother Bu=ayr embraced Islam earlier than
%a&ab" $he story goes that the two poet brothers were highly
opposed to Islam and Prophet _~ ; -' ~; " -ne day
Bu=ayr as!ed %a&ab to wait while he would go and listen to
Prophet _~ ; -' ~; &s scripture verses so that they
could compose a re=oinder" In fact Bu=ayr was captivated by
the !ind person of the Prophet _~ ; -' ~; at the very
first sight and instantly embraced Islam" Having waited some
time for the return of his brother %a&ab at last came to !now
of his brother&s conversion" He sent some derogatory verses
to his brother"
Bu=ayr showed these verses to Prophet _~ ;
-' ~; who permitted the beheading of %a&ab" It so
happened that after the con*uest of Ma!!ah one such anti-
Islamic poet 8aIar bin Harith was beheaded and others
were on the run li!e Ibnul ?ubari and Habeerah bin Abi
7ahab" 2uring these times %a&ab went in hiding" He sent a
five-line poetic message to Bu=ayr see!ing his advice" In this
short verse he described Prophet as trustworthy&" Prophet
_~ ; -' ~; is reported to have said commenting
about his own descriptionC DHe has told the truth although he
is a confirmed liar" I am certainly Dtrustworthy"E Prophet is
reported to have addedC D,ertainly the moral values of Islam
were not !nown to his parents"E It seems that Bu=ayr sent his
advice mi<ed in prose and poetry to his brother to submit
himself before the Prophet _~ ; -' ~; who was a
very !ind-hearted person and would forgive him"
Prophet _~ ; -' ~; had never !illed anyone
who declared his repentance of past hostility against Islam
no matter how grave his crime was" $he e<amples of
7ahshi who had !illed his dear most uncle HamIah ~-
at the battle of @hud and Hind sister of Abu ;ufyan who had
disfigured and desecreated the body of HamIah ~-
but was pardoned by the Prophet came to %a&ab&s mind"
$hus %a&ab came to Madinah and got shelter at Abu Ba!ar
;iddi*ue ~ _-'- - +some say at a relative from
3uhainah/" 8e<t morning he =oined prayers behind Prophet
_~ ; -' ~; and embraced Islam" Prophet _~
; -' ~; as!ed Abu Ba!ar to utter what %a&ab had said in his
derogatory verses" 7hen Abu Ba!ar reached at |-'- ;-'-
'; , %a&ab saidC D8o more ;-'- but I said ,;-'-.E Prophet
_~ ; -' ~; saidC DBy 9od ,;-'-.E He was greatly
pleased with %a&ab who recited his elegy which later became
!nown as --,----~ " 7hen he reached the verse:
; 8 T"7NC - )$ 6$ ]
8C$
Prophet _~ ; -' ~; was so pleased that he
appointed him as a distinguished poet on his side
appreciated him and granted him his Burdah +striped robe/"
$hus %a&ab&s elegy also became famous as Burdah >a<ab.
Later Muawiyah had wanted to buy this Burdah +robe/ but
%a&ab refused to sell Prophet _~ ; -' ~; &s garment"
7hen he died Muawiyah turned to his descendants and
bought it at a price of 6)))) 2irhams" $his robe was later
inherited by subse*uent ,aliphs who used to wear it on #id
festivals5prayers" $hus it came down to -ttoman ,aliphs"
;ultan Murad II preserved it in a bo< made of gold"
>eportedly it still remains preserved there until now at
Astana in $ur!ey +or possibly at $op %api Museum in
Istanbul/"
Essence o Ka'a's Burdah in praise o Prophet _~
; -' ~; %a&ab uttered his 0aseedah +K) verses/ in
unusual way starting with ode-pattern and e<pressing a
desire for the beloved" %a&ab spea!s of his desire for a
certain character named u<aad who is away from him" He is
her captive and she is either his mistress or li!ely his wife as
report some tales" $his part ends at verse J." -ne must not
forget the Arab cultural aspect here that the poet tal!s of his
romantic feelings in front of Prophet _~ ; -' ~;
immediately after a morning prayer in the mos*ue and he is
not stopped by the Prophet _~ ; -' ~; " Instead he
is granted amnesty" $hus the ode was not for selfish
e<pressions but what comes in later verses e<presses poet&s
immense love for Allah&s religion and praise of Prophet
Muhammad _~ ; -' ~; " He see!s a union with
;u&aad e<presses his pleasure on the blessing of pledging
allegiance to the Prophet of Islam e<periences feelings of
gladness or --'~- about entry into a new religion" An in-
depth loo! at this 0aseedah ma!es clear that it is the
embracing of Islam that is ;u&aad other references being to
his brother&s letter of advice amnesty and protection from
the Prophet _~ ; -' ~; and his own warm feelings
about entry into the new religion"
Part Two of %a&ab&s Burdah is a praise of his camel
or carrier +as was the case about horses and camels during
that period/" ,amel becomes a source of transportation to
reach ;u&aad hence a mention of camel&s training
upbringing feeding virtues" Here the poet uses unli!e
>oman or Persian phrases desert-Arabic words" $hese
attributes stretch upto verse 'J" ;uddenly he turns to the
praise of Prophet _~ ; -' ~; and amnesty from the
Prophet of Islam _~ ; -' ~; in the ne<t four verses
with full force" A man with price on his head a fugitive is
suddenly given a new lease of life this induces the poet to
utter words of wisdom as appears in his verses:
J
st
wisdom or factC - _--~ ~-- +his verse J- _--~ -
J;~-/
'
nd
wisdom or factC , J-- '- '~- +his verse ; J- '- ,',--
J;--/
.
rd
wisdom or factC , J- ,'~- '|- ~-'= -'-'|- _|--~ ,--'-
+his verse ;- _ -' '-- J;- /
7e must not forget him saying ~--- , J;~ --; -
;--; -- J;~ J;-'- $he word ~--- is a ray of light or the
start of a new life" ,ontinuing his praise for the Prophet he
confesses his sins and pledges to give up old habits" In it he
also associates other companions of the Prophet _~
; -' ~; " He accepts Prophet _~ ; -' ~; with his
heart and soul ta!es 0uran as the miracle descended from
heavens as he says:
|- --'-- 4'= -'- - ,',-- '|- =;- ; J~--
3ust in one verse he spea!s about his life spared by
Prophet _~ ; -' ~; |-) ) and also spea!s of the
0uran as 9od&s word and a miracle of the Prophet _~
; -' ~; " His soul opens up to Islam in full changing for
him a life of despair to one full of safety and security" Here
he sits in the assembly of Prophet _~ ; -' ~; who
has a ma=esty and awe amongst his companions" He ends
up his elegy in praise of Prophet _~ ; -' ~; in the
last A verses touching on latter&s emigration to Madinah his
battles with non-believers etc" $he beginning of this part is
so touching and befitting:
, J;~,- ;-- '-~- - - --|- ,- ~;~ J;~-
He describes Prophet _~ ; -' ~; as the light
and a sword describing Muslim armies as brave and
undeterred ready to embrace death voluntarily and showing
no bac!" $his 0aseedah is an e<ample for the poets of pre-
Islamic and early Islamic epoch composed on pre-Islamic
pattern but sub=ect-wise it&s a piece of Islamic poetry from a
poet who on the one hand had witnessed the Days of
,'norance then sided with unbelievers: this being the poet&s
first 0aseedah after his conversion to Islam" $his brings
%a&ab to the top list of post-Islamic poets e<cept Hassan Bin
$habit- the official poet of the Prophet _~ ; -' ~;
Interestingly %a&ab&s 0aseedah praises the Prophet
_~ ; -' ~; and his companions: especially
Muha8irun +who migrated from Ma!!ah to Madinah/ but it
does not include any praise of the Ansaars +Madinite helpers
O !nsaars who gave shelter to refugees- Muha8irun/" ;ome
say that %a&ab recited the 0aseedah some days after his
arrival in Madinah and Ansaars were omitted because one of
them had suggested the Prophet _~ ; -' ~; for
!illing the %a&ab" According to Adil ;alahi the author of
'Muhammad _~ ; -' ~; Man and Prophet', it is
perhaps more accurate to say that in !eeping with traditions
of the time %a&ab recited his poem on the very first morning
of arrival in Madinah" $hat Ansaars were omitted in it is due
to the fact that %a&ab did not !now much about them" He
praised Muha8irun because they were his own people who
had supported the Prophet _~ ; -' ~; ever since
the early days of Islam" ;hortly afterwards %a&ab composed
a fine poem praising !nsaar after having learnt fully the true
nature of their role in serving the cause of Islam"
B) NAHUL BURDAH
Biograph o Ameer uI Shuara'a Ahmad Shaui Ahmad
;hau*i was born in a ,airo district called Hanfi in -ctober
JA4) in a family of mi<ed breed" #gypt was then ruled by
%hadev Ismail" He completed his secondary education in
JAA( followed by studies in law and courses on translation
from French language +JAAB/" Later he became a disciple of
;hei!h Hussain Al-Mursafi with whom he studied the boo!
J;~- " 7or!ing at %hadev $aufi*ue&s court he got a
scholarship to study law at Montpellier @niversity in France"
In Paris he also studied French literature: paying his
attention especially on three poets namely: 1ictor Hugo
Alfred de Moussei and Lamertain" Bac! in #gypt %hadev
Abbas II too! him to his court li!ed him and got him married
to the daughter of a wealthy noble family" ;hau*i went to
;pain in JBJ6 where he stayed for five years studying
;panish poetry history of hey days of Islam during which his
eyes opened to the depth of the Arab history" Bac! to
homeland he found every thing changed after the 7orld
7ar I" In ,airo his house became a rendeI-vous of poets
and literary figures" >enowned Bengali poet >abindarnath
$agore also visited him in #gypt in JB'K" In JB'4 he was
elected to the House of Lords in the Parliament" $his House
later arranged a great assembly of distinguished figures of
eminence from the Arab world" In that meeting Ahmad
;hau*i was awarded the title of -,-,~-,- or ,hief
among the Arab poets" His poems became popular widely
believed as a hope of the young Arab generation: thus the
poet rose to new heights and stayed on the high stage of
Arabian verse for the rest of his life" His focus was the
Islamic civiliIation Muslim heritage and its comparison with
>oman and 9ree! civiliIations"
Ahmad ;hau*i was under the influence of ancient
Arab poets: especially Ibne ?aidoon who was very close to
his heart" He stood in awe of poets such as Abi Faraas Abil
@laa Abil Itaahiyah Abbas bin Al-Ahnaf Al-Bihaa ?ohair
and Bahtari" Following Bouseri &s footsteps he
wrote |- --,-- containing similar thought process as was
used by Imam Bouseri si< hundred years ago i"e"
;ufi ode pattern in praise of Prophet _~ ; -' ~; and
warning to inner self ,-- which must not rely on worldly
lu<uries or mundane comforts" A !een observer of western
and eastern values and heritage ;hau*i familiariIed himself
with ;ha!espeare ,leopatra and other ')
th
century
innovations of the west" He adopted 3a 6ontaine and is
rightly considered as a pioneer of poetic theatre in the Arab
world" He wrote first such theatre called _- ,;-- (3aila
Ma8noon) and later added seven more poetic-theatre scripts"
-n the cultural front he was associated with the revival of
ancient heritage and renaissance of romanticism" A !een
reader of 0uran and Hadith he always upheld high the
Islamic values and its glory" He is reported to have never
uttered Allah&s name alone but always added -'-~ _-'-; and
never uttered Prophet&s name without saying _~ ~; .
7henever he saw a bier passing by he always stood up in
respect praying for the departed soul" He li!ed privacy and
detested death or its description" In his last days his habits
changed and he shunned anything that could cause Allah&s
anger devoting himself fully to the studies of religious boo!s"
His every move or act started with ~- In the name of
Allah&" Meanwhile he developed an incurable ailment which
had no remedy in traditional medicine" Li!e Bouseri
he implored Prophet _~ ; -' ~; &s intercession
for recovery and got cured" For the rest of his life he led a
very chaste pious and 9od-fearing life as is reflected by his
intensely devout feelings of gratitude towards Allah and His
Prophet _~ ; -' ~; in his later life poems" His
sincere affection grew for the entire Islamic world" His
weeping eyes lengthy bowing in prayers for the Lord or his
ever-praising lips were the hallmar! of those last days until
he breathed his last on J. -ctober JB.' at )')) morning
hours" $hus bro!e the string of eastern harp and fell the
icon of modern Arabic literature and a symbol of Arabic
poetry&s pea! values" $here arose a lament and sob in the
entire Islamic and Arab world" Many poets paid him post-
humous tributes such as Bengali poet >abindarnath $agore
and Pa!istani poet Allama Muhammad I*bal" $he shining
star of Arabic literature poetry heritage and values san!
after having spent a life full of nationalism Arabism and
Islamism"
Essence o Na#5&l B&rda# ,ompared to %a&ab&s K)-verse
0aseedah and Imam Bouseri&s JK)-verse elegy !meer$ul$
huaraa s version is the longest containing JB) verses"
Ahmad ;hau*i seems under the influence of both of his
predecessors" He starts with the lineage of Prophet _~
; -' ~; in his initial '6 verses- an unparalleled ode
pattern he *uotes e<amples of wisdom in line with classical
poetic style then leans to supplication and petition mode in
ne<t 4 verses" $his follows a passage on Prophet _~
; -' ~; &s virtues and best characteristics in '6 verses"
Here he is not oblivious to the greatest miracle of 0uran and
its uni*ue position amongst divine scriptures described in 4
verses" $hen comes the blessed birth of Prophet _~
; -' ~; and the signs on his arrival in A verses" Another A
verses depict ISRA or his Ascension +night =ourney/ to the
heavens omitting no account of that blessed night =ourney"
$hree verses about his high position are followed by a
description of Hi8rah +emigration/ and how Allah protected
him and his companion from the ill-designs of unbelievers
and polytheists during the migration"
In his 0aseedah on the trail of his predecessor
Bouseri ;hau*i never parts with modesty and
rec!ons Bouseri at a higher place" $his is
e<pressed in 4 verses modesty being the prime ob=ective of
0aseedah" 0uitting traditional religious 0aseedah style he
tries on a modern pattern to brea! the monotony and
returns to his basic theme of highlighting the great virtues
and attributes of Prophet _~ ; -' ~; " his bravery
and awe among his companions his so vastly magnanimous
nature his dignity and donations"
His ne<t J' verses spea! of 3ihad +holy war/ by
Prophet _~ ; -' ~; followed by J4 others
stimulating Muslims to hold on to this si<th pillar of Islam i"e"
3ihad in the path of Allah" His 4 verses are devoted to the
praise of early Muslims who helped the Prophet _~ ;
-' ~; in his Mission" $hen come J. verses about Islamic
;hari&ah which changed the course of history indicating in
the end to hold on to the Boo! of Allah +0uran/ which is a
salvation in both the worlds" Another J) verses focus on a
comparison between Islamic civiliIation and other
civiliIations" Lastly ;hau*i e<presses his respects and
praise for the four rightly-guided ,aliphs of Islam adding in
their list @mar bin Abdul AIiI as the fifth one" His J' verses
are assigned to the activities and the times of these ,aliphs"
;hau*i ended this part by repeating praise for Abu Ba!ar
whom he holds in highest esteem amongst all the ,aliphs
and companions of the Prophet _~ ; -' ~; "
;hau*i concludes his 0aseedah by showering praise
and blessings on all the Prophets and on top of them their
leader ;ayyadna Muhammad _~ ; -' ~; who is the
best amongst them and the final in the line of Prophets +eal
of -ro#hets/" $his is done in J6 verses in the sweetest
possible style" $hen ;hau*i turns again to the current
Islamic world calling Muslim fol! to wa!e up from slumber
and be the drivers for a renaissance" $hen he turns to the
Almighty Lord see!ing blessings happiness and favours for
the Islamic @mmah and as!s by way of His Prophet _~
; -' ~; to diminish hardships and troubles of the
Muslims and ma!e their end blessed one as was their
beginning" Finally the high-value 0aseedah ends in the
following versesC
" P [C45 6CT - N/ G7#
$ 6C4 NNf$

C
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4
+

IN THE NAME OF ALLAH, THE MOST BENEFICENT,

THE MOST MERCIFUL
ELEGY OF STREAKY GARMENT

&

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-
.

/ 0 #

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"#a$ter One
MENTIONING IMMENSE LOVE FOR PROPHET
MUHAMMAD _~ ; -' ~;
$his ,hapter contains 12 stanzas" It starts with rhapsodiIing
about love for the Prophet _~ ; -' ~; " All the places
mentioned in this part namely: @ie alam >a;imah and
,dam belong to Hi=aI O 7estern ;audi Arabia" $hese
physical geographical sites indicate that the beloved is not
metaphorical but a real one" Initial seven stanIas are in
passive form a lament about separation and pain" $hen the
poet discloses his secret love e<pressing 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
e<perienced age" ;o when this old age which is devoid of
teenage-li!e passions could not diminish his new found love
how can the sermon of an admonisher be effectiveN
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1. Is it or neighourers o ie Sala0, at their mention

That rom our ee Iow tears, with Iood in unison
GIossar
6, +eeran 45

! plural of '= those closer to a man: here it

means neighbourers in the house of beloved one"
7, 8ie Sala0 62 $% the name of a tree located in a =ungle
between Ma!!ah Mu!arramah and Madinah
Munawwarah" 2uring his migration from Ma!!ah to
Madinah Prophet Muhammad _~ ; -' ~; had
stayed for a while beneath its shade for ta!ing rest"
-thers describe it as a mountain located east of Madinah
Munawwarah" ;ome even define it as a place of rest +
~ --/ in paradise" Get some others treat it
metaphorically as the ever-illuminating tomb of the
Prophet _~ ; -' ~; "
9, Ma:a5 ,- to mi< intermingle +from ,'-/
;, M&<latin , -- white and blac! of the eye eyeball
E($lanator Notes! Poet addresses himself" Is it in the
memory of those neighbourers +friends/ who used to stay by
@ie alam - ~ that tears flowing from your eyes have
added blood with them or you are weeping profusely in
longing for your intimate friends"
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2. Or (is it) that a reeze rom Ka:i0a# side has Iown

Or Iightning did spark in dark rom Ida0's mountain
GIossar
6, 1abbat ~ - to blow +wind/ to rise +star dawn/
7, Ka:i0a# , = '- 8owadays a road leading to Ma!!ah
name of a spring one of numerous names of Madinah
Munawwarah" ;till others say that it is the name of a
place near Madinah Munawwarah"
9, A&o0ad ; - +from '- / to glitter glimmer win!
spar! lightly
;, Ida0 ~ 8ame of a vale or mountain in the suburbs of
Madinah Munawwarah"
E($lanator Notes! +Gour blood-mi<ed tears are caused by/
that breeIe which is coming from the >a;imah ='- or +are
they due to/ a lightning that has struc! the dar! night by the
mountain of ,dam ~!
"

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. What is with our ees, ou ask 'em stop, the run

What's with our heart, ou ask sense, it's wanton
GIossar
6, I=f&fa '- - -! +from ~--to prevent withhold/
7, 1a0ata '- +from _ ; , / the two flow used for water
tears
9, Istafi= _- - ~! +command form/ , and are superfluous"
_- to come to senses
;, Ya#i0ee | - +from ' '- ; , '- ' , / to love some one
desperately
E($lanator Notes! Poet as!s himself that isn&t the cause of
his lament the remembrance of friends or the friends&
*uarters +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 as! your heart
to come to senses +from love&s into<ication/ it becomes
more desperate for this love"&
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. Does the Ioer think that Ioe wiII remain hidden

Between the Iowing (ee) and a heart uII o urn
GIossar
6, Al-sabb 7
8

~~ / means to love someone/ lover

72 M&n=ati0&n $
9
:

! +from - -! / to be hidden concealed

92 M&nsa5i0&n , ~ - - +from ~ - -! undulating flow of water/
ripple with rise and fall
;2 M&dtari0&n , = - ! +from ,=~ / inflammation burning
E($lanator Notes! 2oes the lover thin! that love will
remain secret while the tears from eyes are flowing in wave-
pattern and the heart !eeps burningN
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. I not craz, ou won't hae shed tears on sand dune

Nor staed sIeepIess at the mention o Ala0 or Baan
GIossar
6, Araa<a <3= ! / _, / to cause tears to flow
7, Talalin J, = +plural J;=/ remains of a ruined house
9, Ari<a < 3 ! sleeplessness partial insomnia
;, Baan 4

the #gyptian 7illow a tall tree li!e tamaris!

grows singly with e<otic fragrance" It gives oil called
Alban oil"
>, Ala0 $ >

+plural" , / elevated mountain limit

stone way-mar! +Baan and !lam are two places in
Hi=aI/"
E($lanator Notes! 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
li!e beloved and fragrant li!e his mouth odour/ or spent
sleepless nights at the mention of !lam mountain +where
beloved had made a stay/"
p

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3
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6. Then how do ou negate Ioe when it is proen

For ou two just witnesses, tears & inection
GIossar
6, Udool +

&

! +sing" J-'/ =ust and impartial which is

necessary condition to be a witness
7, Sa<a0 - ~ - +from '-~! '-~; , / disease affliction infection
E($lanator Notes! How can you deny about your being in
love when your tears and a long affliction- two =ust witnesses
have provided evidence against you on this matter" $ears
and sic!ness are e<posing the secret love that you hide how
can you negate thisN
________________________________________________________________
SpirituaI Contet; Allama %harpoti says that there are si< stanIas in
this =le'y --~ which are li!ed especially as most appreciable by the Prophet
_~ ; -' ~; " $his stanIa is the first one amongst them"
[

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. Grie puts two marks, tears and our getting Iean

As eIIow rose on our cheeks and Ana0 crimson
GIossar!
6, Asbat !?

@ / ~-- pl" '-- / demonstration proof strong

argument
7, ?a5d 5

&

! to grieve for
9, K#att A

B ! to put mar!s on something

;, Abran
C
#

! to shed tears
>, @anan
C
D

! 7ea!ness languor
A, Ba#ar 3E ! yellow rose
B, K#add B chee!
C, Ana0 $

! _ - rose-coloured !nam tree with a red fruit

+here meant red rose/" It is a tree of Hi=aI +7estern ;audi
Arabia/ with vine tendrils
E($lanator Notes! $his stanIa is corroborative of earlier
stanIa" $he grief has drawn up two lines due to flow of
tears" Gou have become wea! and your chee!s carry red-
rose tinge admi<ed with yellow rose colour of sic!ness"

&
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8. At night, m eIoed came in dream, m sIeep gone

Yes, Ioe curtaiIs pIeasures, changing them into pain
GIossar
1) Sara F

! At night came
2) Tef& G

! / ~'= '- ;=, to appear to someone in sleep/ a

thought that comes during sleep or in dream
3) A#%a F

I- ! / ; ;|- , / I am craIy about

4) Ya*tari:& J

> ! become an obstacle confront

E($lanator Notes! In this stage poet turns the narrative
into first person" 7hile so far he was an addressee who was
denying love now he admits of his love" DGes the one I
ardently love +my beloved/ came to my thoughts +dream/
during sleep last night and I got awa!ened" Love comes in
between lu<uries changing pleasures into sorrows and pain"
"

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9. M pardon, Iamer! on m U:ri (intense) aection

M ecuse! i ou e just, me ou won't condemn
GIossar
6, La*i0 $K,. !+from ' ;- / to blame to criticiIe
7, U:ri 6

3 L

! refers to Banu U;rah _-- -- tribe of Madinah

Munawwarah who are !nown for their beauty and fidelity
in true love and self-sacrificing spirit in the line of love"
$heir ladies are famous for chastity and good manners"
9, Tal&0 $ M ! see - above
E($lanator Notes! - you blame-layerH you censure me on
my true intense love I beg your pardon" -nly if you had
considered in depth with an eye of =ustice you would have
never blamed or condemned me for what I am doing"
F

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10. M condition reached ou, m secret not hidden

From sIanderers, to reak this (Ioe), no medicine
GIossar
6, Adat N #

! reached /or even surpassed/

7, Sirri F

! my secret
9, M&statar :

! hidden concealed
;, @a*&n O ' ! disease ailment
>, M&n#asi0&n $
9

! +from '~-! means to severe

brea!/
E($lanator Notes! My state +of love/ has reached you
+even surpassed beyond but you are indifferent/ and the
story has dispersed to others" 8o more my so far !ept-
secret remains as a secret" It has reached to
slanderers5gossip-mongers and there is no any medicament
that can brea! this involuntary spontaneous love cycle"

7
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11. I heard not our piece o adice, so genuine

Loers' ears, rom Iamers' taIk are immune
GIossar
A) Ma#adta ?

Q P

! you purified +PQR/ to be sincere

toward show sincere affection or love/
B) U::aal +

! +sing" J-' means - or blamer/ those

who lay blame
C) S&0a0 $

! deafness
E($lanator Notes! Although your piece of advice is so
sincere and genuine +about *uitting love/ but I shall pay no
heed to it" $ruly lovers always give deaf ear to all the
censure or advice"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet ;omeone rightly said:
; ~~- --- , - R ,- -- - S - ,;- ,- '- ;-~-
TransIation He is advising me as a great favour - Put cotton swabs in my ears
so I do not hear"

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+
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12. I reuk'd adice o m oId age, I hae suspicion

Though oId-age adice, o Iame has eemption
GIossar!
6, Itta#a0t& ?

M T I blamed
7, Al-S#s#eb 70 ! old age senility
9, A:al +L

! to blame
;, T&#a0 $E

M ! +plural of |- / blame rebu!e reproach

censure
E($lanator Notes! My old age brings me shame +advising
me to forsa!e bad deeds and strive for the world hereafter/
but love regrets to accept such advice holding it with
suspicion and disbelief" Although I confess that the advice of
the old age is far from being blameworthy or unwise"
J~ - - '-- _- _- - - ; ,- --
"#a$ter T%o
PREVENTING SELFISH DESIRES
$his ,hapter contains 16 stanzas which mostly pertain to
stopping inner self from lustful desires" Here the poet
laments with grief and sorrow over his ,-- -'- or selfish
inner-self +e<plained 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"
$hen he prescribes ways to reign in the selfish worldly
desires by !eeping away from fulfilment of such cravings"
Attaining satiation in desires is li!e a !iller-poison for the
man" $hen he advises that one should always oppose the
UV and the devil +;atan/ obey them not whether the two
present themselves as enemies or pretend to act as
arbitrators $he two always play tric!s and deceive one"& He
adds that say not anything which you act not upon"&
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1. M commanding eiI inner seI accepted no sermon

Ignoring aII that m oId age and Iong ears did warn
GIossar
6, A00arati Bissoo*e _- '- ; ~ -'- my own inner-self or
,-- that always orders me to do evil
7, Ma ta:t& ~ = -'- ! - -) to learn a lesson to ta!e a
warning from/ not accepted a lesson
9, Na:eer L

! a 7arner + ,--- ~~ - here means white hair

that have appeared in head/
;, 1ara0 (

! old age senility

EpIanator Notes My always evil commanding ,--
+inner-selfish spirit/ did not ta!e the warning of old age or
learnt a lesson from declining age due to sheer ignorance"
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1. It coIIected not good deeds, a hospitaIit ration

For a guest that came to m head, got no attention
GIossar
6, A*addat N #

= ! It accumulated not
7, .ira F

! Hospitality guest-feeding here it means

the deeds of 9odly obedience to grace the old age
9, Ala00a $

= ! +from '- landing descending/

;, M&#tas#i0 $0

! decent graceful + , ~--

disgraced one not given due respect/
E($lanator Notes! 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"
________________________________________________________________
SpitituaI Contet (y#es of UV!
i/ A00ara# UV W3

- ! It is a criterion" $his type of UV remains ready for

rebellion and is intransigent" Man loses his ultimate ob=ectives by its
misleading attractions"
ii/ La''a0a# UV "

! $his type when ma!es a violation feels repentant" It

!eeps criticiIing itself about misdeeds and mista!es"
iii/ M&t*0ainna# UV " XY ! $his is a UV in peace and tran*uility 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/ M&l#a0a UV "E ! $his UV gets inspired by Almighty&s words" It is endowed
with humility contentment and generosity" It is a source of patience
forbearance and than!sgiving" It also belongs to scholars"
v/ Radia UV "D3 $his UV has the full pleasure of Almighty it becomes a
source of miracle and pure deeds" It belongs to the friends of 9od"
vi/ Mardia UV "D ! A UV that is fully content with whatever 9od awards or
inflicts" $his UV is the one which 9od is pleased with and vice-versa" It
belongs to A&arif +!nowers of 9od or ~'~ ~-,- /"
vii/ Sali#a "P! UV $his is a UV upon which are revealed the secrets and
mysteries of 2ivinity and it preserves them in full trust and permits no
breech"

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1. OnI i I knew that I won't e giing it eneration

I wouId 'e uietI masked its Iook coIoration
GIossar
6, U%a<<ir#& W

&

Z D ! I did not respect it" to give esteem

respect veneration +,;-/" $his relates to the word guest
~~ +old age/ in previous stanIa
7, Kata0 $

1 ! / -- -- , to hide conceal
9, Sirran
[
%

! ;ecretly
;, Badali Min#&

"

! / -- means to appear loo!/" It

means what appeared for me from it i"e" the greying of
hair
>, Kata0 $

1 ! A herbal grass applied li!e dye +Henna/ on

hair
E($lanator Notes! Had I !nown that I would not be able to
give due respect and honour to my old age then it would
have been better if I had secretly applied hair-dye to mas!
what was appearing in the shape of grey hair" +$his would
have saved me from becoming target of peoples& slander
and condemnation/"
6
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16. Who wiII stop m un-reined inner seI rom its sin
Like a deiant horse is controIIed appIing rein
GIossar
6, Radd 3

! to stop repulse re=ect counter control return

7, +i0a# \5

! recalcitrance defiance + _= ,,-- C when

horse overcomes its rider
9, G#a%aa# ] ^ ! error sin enticement + ; ; ;- to
lead into error vice immorality/
;, L&5a0 $_

! +pl" of '- / rein

E($lanator Notes! 7ho can stop my defiant self-willed
inner self + ,-- -'- / from committing sins +drifting to
seductions/" As is an unbridled horse controlled by putting in
reins"
./

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1. Seek not to sudue seIish desires corruption

VeriI eeding adds to oracit, making it gIutton
GIossar
6, Tar&0 (

M ! to see! want
7, Kasr

` 1 ! to repress lower wea!en brea!

9, S#a#%at&#a EM

Ea ! appetite hunger +' refers to UV or

inner self/
;, Na#i0ee $

E V ! 9lutton greedy in eating

E($lanator Notes! 2o not see! to repress the uncontrolled
lusts and desires of ,-- by doing sins +for sin is the nutrition
of ,-- and by eating a glutton&s craving increases further"
+$his stanIa e<horts us not to treat ,-- by sins as it gives
harm instead of cure/"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Notes BayaIid Bustami says: DHe who has no mentor +Pir/
then ;atan becomes his mentor"E 0uran says: D- believers fear Allah and see!
a source unto Him for see!ing His pro<imity"E Here the poet is wishing to have a
mentor in order to rein in his uncontrolled desires of UV !mmarah"
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18. Inner seI is a chiId, ou Ieae it, it grows on

It Ioes sucking, ut i make it uit, it 'II wean
GIossar
6, Ta#0il#& "

EM ! / J'! / to give up
7, S#abba 7

a ! 9rew up reached adulthood

9, Rada*e b

! ;uc!ing of mil! as food by infants

;, Tafti0#& "

M ! / '=- to get one discontinue suc!ing mil!/

'=--! ma!e one give up feeding mil!"
EpIanator Notes ,-- / -'- / is li!e an infant" If you leave it
on suc!ing mil! it shall continue doing so till it reaches
adulthood +becomes habituated of doing sins/" But if you
attempt weaning off it shall give up ta!ing mil! in its natural
course" Accordingly leaving ,-- to its desires will result in its
habitual sinful activities /until death approaches+"
]
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19. So ward o its Iusts, aoid it eing our custodian

When Iusts oerpower, the kiII or ring distortion
GIossar
6, Sarf c

! / ~,~- / to turn away ward off turn off

7, 1a:ir 32

! / - - , / heed caution guarding against

9, T&%allia#& "

M ! be a ruler custodian over you

;, Y&s0 $

! +from _ ~ _ ~- , / to die on the spot _ ~ ,

_ ~- to !ill on the spot
>, Yasi0ee $

! +from ~; / to unshapen distort disfigure

find fault stain
E($lanator Notes! ;o you prevent your ,-- from desires
and lusts and be on guard against it overpowering you or
dictating you" -f course once ,-- becomes someone&s
ruler it either !ills him or distorts and stains his unblemished
character"

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20. Shepherd it when it grazes in the ieId o action

I it inds ieId too sweet, put grazing inhiition
GIossar
6, Ra*i#a E#

3 ! 9uard it monitor it +,--/

7, Sa*i0a ^K% ! +graIing/ livestoc! +from ;~/
9, Ista#il P:%T ! to regard as sweet nice pleasant
;, La T&si0ee $

M , '. ! +From '~ ~ '- to graIe pasture

grass/ let it not graIe
EpIanator Notes And guard your inner self +,--/ when it
is graIing in the pasture of deeds" $he moment it deems the
grass too sweet or sine qua non then do not let it graIe
further"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet ,-- has been compared with cattle which is without reins"
$he moment it starts wanton eating of grass it is immersing deep into worldly
lusts li!e a glutton hence a chec! is needed on it" HaIrat Abdul 0adir 3eelani ,-
_-'- -, ~ ,-,- ; -; _-'- --,- says: D- 9od-!nowerH !ill your ,-- in the love of
9od and see! Almighty&s pleasure indulge not in the count of deeds"E

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21. Man a times, it eautiied kiIIing Iusts or man
Where he couId not reckon i a dish had poison
GIossar
A) Ka0 $1 ! / - -, - How many times/
B) Min 1ais& e fd ! From where
C) La0 Yadr $ 3

! He did not !now +able to

comprehend refers to man/
D) Sa00a $

! Poison
E) @asa0 $%

! fat grease food oil

E($lanator Notes! Many a times inner self +,--/ showed
these wanton lusts and !illing desires in such a lovely and
appealing manner that a man could not distinguish whether
this delicious fatty meal contained a poison in it"
}

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22. Fear rom rauds o hunger and o satiation
Oten, hunger is worse than the indigestion
GIossar
6, A=#s# gB ! to fear + _~= _~=- , /
7, @asa*is

% UK

+plural of ~~ - ) frauds conspiracies

9, +ooE i 5

b ! Hunger
;, S#ib*in
h

! ;atiation fulfilment of appetite

>, R&bba i

! -ften many a times

A, Ma=#0asatin ^
h

! Hunger empty stomach

B, T&=#a0 $

j M ! +plural of =-/ means heavy stomach

or indigestion due to overeating
E($lanator Notes! -ne should always be on alert from
the tric!s and temptations arising from hunger as well as
from overeating" Many a times hunger is worse +enemy/ to
drive a person craIy than a satiated belly"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; said: Dpennilessness sometimes
ta!es one to infidelity so that one starts complaining about the ;ustainer and
spea!s ill things"E ;ome poor fellows will have dar! faces on the 2ay of
3udgment due to their having turned into a renegade on account of poverty" In
the same manner a full belly or satiation brings e<cess sleep lethargy
hardening of heart forgetting death and increased appeal towards lustful desires"
Prophet _~ ; -' ~; said to Ma&aaI ~ - : DMan&s ,-- is his ride"
$hen bring your ride in accord with you" If it is not in accord tame it by hunger"E

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2. Disgorge our ees with tears, the are swoIIen

O unIawuI scenes, stick to repentance regimen
GIossar
6, Istifra-# k:%T ! to empty disgorge
7, I0tala*a ) - *:T ! filled
9, Ma#ari0 (3P ! plural of ,- +forbidden banned
unlawful illegal illicit/
;, 1i0at ^d

! abstinence repentance regimen

E($lanator Notes! 2rain 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet TProphet _~ ; -' ~; said: Das the bodily impurity is
cleaned by washing shedding tears of repentance clears the stains of soul"E
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2. Oppose our inner seI and Satan, disoe the twin

Een i sincereI adise ou, the desere condemn
GIossar
6, K#alif G

B ! oppose disobey violate

7, A*asi#i0a E

#- ! disobey the two disregard the two +'

refers to the inner self and ;atan/
9, Ma#ada= l

QP

! the two purify be sincere

unadulterated in advising you
;, Itta#i0 $E M T ! deem false condemn blame +their sincerity
is impossible/
E($lanator Notes! Gou must oppose ,-- +inner-self/ and
;atan- the devil vehemently and disobey them at each front"
#ven if they try to pretend being your sincere advisers
disregard their advice and condemn them"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Ahmad Bin Ar*am was advised by ,-- or inner-
self to =oin an Islamic battle" He !ept pondering whether this was truly an advice
from ,-- " But he realiIed that ,-- s real aim was to gain popularity" ;o he
desisted from following the advice of ,-- and said: I can sacrifice myself for the
cause of Islam but =ust to oppose ,-- I shall not go this time" ,-- said: DI wanted
to !ill you by this advice but again you have escaped" D
(

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2. The oth, as enem or aritrator, oeing oridden

You know weII the raud o enem and his aritration
GIossar
62 Kaid 1 ! tric! treachery fraud
72 K#as0 $

B ! enemy
92 1a=a0 $;

! arbitration third party neutral umpire

E($lanator Notes! Follow not the two i"e" ,-- and ;atan in
any capacity whether they present themselves as enemy or
as an arbitrator" Gou !now well the tric!s of enemies and
arbitrators"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet In Arabic ,'- ' ~ = ; _-)' ,- -- ) means to be a =udge of
oneself in a case where one himself is a party" ~= is inner self or ,-- and is
;atan" Human beings have three pull factors: heart inner self or ,-- and ;atan"
7hen heart intends to do a good deed ,-- / -'- / prevents it and confronts with
heart" $he two go to ;atan who decides in favour of evil deed so ,-- becomes
an enemy in this case and ;atan acts as an arbitrator" Li!ewise if ;atan wants
some ill and insists on it the case goes to ,-- and ,-- decides in favour of
;atan" In this case ;atan becomes the enemy of heart and ,-- acts as an
arbitrator"

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26. I repent eore the Lord on a taIk without action

It 'd e as i I attriute irth to an inertiIe woman
GIossar
6, Nasabt& ?

V ! I attributed I related +from - ~- /

7, U<&0 $

m #

! Infertility a woman&s inability to bear children

E($lanator Notes! +Here the poet comes into first person
again/ I repent and see! 9od&s forgiveness on something
that I say but act not myself upon it" It would be as if I
established the relationship of a child5off spring to a woman
who is infertile"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Imam Bouseri is comparing his UVW which is devoid
of +good/ action to an infertile woman as both do not give out a fruit or a child" As
0uran says: - , ;-;- - '- , ; -- (urah G

FA , 5erse B) Translation! Wh sa
e that, which e do not? It signifies that one should not attribute a thing to his
inner self which does not e<ist in him at all" Prophet _~ ; -' ~; passed
on ISRA +Ascension/ night by a group whose lips were being cut by fire" -n
en*uiry the Prophet _~ ; -' ~; was told that these are the preachers of
your Ummah who were preaching advice without acting upon it"
F

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2. I ordered ou or good ut m own insuordination
Steadast I 'm not, how 'd I seek our determination
GIossar
6, A0art& N

- ! ~ - - ~ '- I ordered commanded

7, Ma*ta0art& N

! +from '- ( / I obeyed not the order

9, Mas ta<a0t& ?

m :

! I held not steadfast I wavered

E($lanator Notes! I ordered you to do good deeds but I
myself never complied with this order" ;o 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; said: _- - - ~ -;~ -; I have been
aged by the verse of ;urah Hud" $he words ,- +line one/ and --~! +line two/
have a reference in urah Hud of 0uran which says: - - ~ '- '- , - ( 5erse AAB)
Translation! Thereore stand irm (in the straight Path) as thou art
commanded. Abu Ali 3ar=ani says that man should strive for
steadfastness +desired by 9od/ not for miracle power +desired by ,--/"
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28. Beore death, I added not suppIementar deotion

OnI oIigator praers and oIigator asts done
GIossar
6, Ta:a%%adt& N

&

M ! I prepared +=ourney&s ration/

7, Nafilatan ^C

V ! e<tra or supplementary worship done

voluntarily after fulfilling obligatory prayers&
re*uirements
9, Fard J ! -bligatory worship i"e" five prayers daily and
.) fasts in the month of >amadan
;, As&0 $

= ! I fasted
E($lanator Notes! I never padded my travel bag +for the
hereafter/ with supplementary prayers and never did I offer
prayers or observed fasts e<cept those which were
obligatory"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet As per the Prophet _~ ; -' ~; &s saying to spend life
in this world as a wayfarer and count oneself as the dweller of the grave Imam
Bouseri e<presses his own deficiencies in preparations for the eternal
=ourney" According to Prophet _~ ; -' ~; Allah Almighty says: Man
always gets my pro<imity through +voluntary/ supplementary prayers +done in
addition to obligatory prayers/ until I raise him as my loved one"

"

_~ ; -' ~;
"#a$ter T#ree
IN PRAISE OF PROPHET MUHAMMAD _~ ; -' ~;
$his ,hapter contains 1 stanzas" All of them e<press
devotion for and immense praise of the person of Prophet
Muhammad _~ ; -' ~; " Poet refers to his regular night
vigil in prayers abstinence from food selflessness etc" He
accepts the Prophet _~ ; -' ~; as the Lord and Master
of Arabs and non Arabs human beings and 3inns and an
intercessor with the Lord on behalf of the sinners in the ne<t
world" Prophet _~ ; -' ~; commands for good forbids
from evil and he is Allah&s most beloved Prophet" He e<cels
all other Prophets | ~- in any standard of comparison"
His bodily or spiritual constitution is perfect" $here is no limit
to his grandeur and dignity" Although he is a human being:
yet he is supreme amongst all creations of Allah" ;tanIa (K
sums up such high *ualities beautifully"
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29. Injustice I did to his wa who darkness did Iien

His eet used to suer hurt and the got swoIIen
GIossar
6, 8ala0t& ?

! I did in=ustice
7, 8ala0 (

)*o

! dar!ness nights
9, Is#ta=at ? ;

a ! +from ;a ) to complain to suffer

;, @&rra

! harm damage hurt

) ?ara0 (3

& ! swelling tumour

E($lanator Notes! I did great in=ustice to the method and
ways +unnah/ of the one who had !ept alive dar! 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet $his refers to Prophet _~ ; -' ~; &s habit of
spending long hours in prayers during the most part of the night on
regular basis" 7hen his companions as!ed him why he being A sin-free
person indulged in such hardships his reply was that shouldn&t he be a
than!sgiving servant of Allah ,- , ;- - - ; ~ 7ho has been so highly
Benevolent and %ind to himN $hen Allah Almighty sent down the verse:
= '- '--, - -! , ',- - _-~ - - (urah = BG , 5erse A H B) Translation! TAHA!
We hae not sent down the Quran to thee to e (an occasion) or
th distress. Allah almighty also said: J - ! +urah

n IC , 5erse
B/ Translation! Stand (to praer) night ut not aII night.

+
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0. TightI astened at the hunger hour, his adomen
He did oId his sot-skinned side, under the stone
GIossar
6, S#adda a ! tightly tied fastened
7, Sa-#abin 7h p %

! intense hunger
9, A#*s#a*a O '0d- ! +plural of '~/ the organs in the
abdomen
;, Ta%a FH ! folded rolled up
>, Kas#*#an 01 ! from flan! +side waist/ upto ribs
A, M&traf c

! lu<urious living in ease +soft part of s!in/

B, Ada0 ^

= ! dermis cutis s!in

E($lanator Notes! +$his stanIa is in continuation of
previous one/" $hat one +Prophet _~ ; -' ~; /
tightened his stomach at the times of acute hunger +;=
means folded&" It also means !ept as secret&/ and also hid
his tender rib-side under the stones at the hour of hunger"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 8ot only on the eve of the Battle of $roops -;, , & when
Prophet _~ ; -' ~; had tied two stones under his stomach to mitigate
hunger he used to remain ever-in-hunger because of piety" -nce his wife A&isha
_~ '|- started weeping on seeing him hungry Prophet _~ ; -' ~;
said: Dby 9odH If I as! Almighty to convert for me all the mountains of Ma!!ah into
gold wal!ing alongwith me wherever I go my prayer will be accepted" But by
adopting hunger in this world I accept ,-- +poverty/ over satiation" Full satiation
suits not Muhammad _~ ; -' ~; and his progeny" ,--- ,=- Hunger is
my pride"E

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1. Beckoned him, goId heaps o Iot mountain

He turned awa, showing it his magniication
GIossar
6, Ra%ad

&

3 ! to seduce tempt
7, S#&00& $

a ! +from ' ~, ~ / means pride arrogance

stature
9, Ara#a I3= ! He showed them +Prophet _~ ; -'
~; to mountains/
;, Aa0a

= ! what is whatsoever is 7hatH

>, S#a0a0ee $
h

a ! grandeur height
E($lanator Notes! Lofty mountains full of gold +made of
gold/ also attempted to attract +and distract from propagation
of Islam/ Prophet _~ ; -' ~; towards themselves but
he showed a grandeur greater than theirs and turned away
their tempting appeal i"e" deemed them inferior and of mean
worth"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI contet >eference to mountains +namely Abu 0abees Hira $haur
Batha and Arafat/ who had presented themselves at Prophet _~ ; -'
~;&s disposal +to become gold-made/ but he declined their offer" Angel 9abriel
~ - came with Allah&s message to convert these mountains into gold for his
use" Prophet _~ ; -' ~; said: - 9abrielH 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"&
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2. For needs, his asceticism gae him ortiication

A need can't oercome the (God-gited) protection
GIossar
6, A==adat N 1 - ! strengthened solidified fortified
7, 8&#d I q

! asceticism abstaining from worldly pleasures

9, @ar&rat &

N3

! need re*uirement worldly necessity

;, T*ad& & >M ! antagoniIe overcome be inimical against
>, Isa0ee $

! +plural of ~ / protection preservation

safeguard
E($lanator Notes His shunning of worldly pleasures +-,/
strengthened him against wanton needs" -f course desires
can not overcome a barrier of protection +that is provided by
the Lord to his Prophets and pious men/"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI contet -ne day @mar _~ - saw that the Prophet _~ ;
-' ~; was resting on a coarse bed made from dry dates& branches which had
put their rough pressing signs in the side-s!in" He started weeping saying he
li!ed not the scene that >oman and Persian %ings en=oyed worldly lu<uries and
Prophet _~ ; -' ~; - the Master of the two worlds was sleeping in this
condition" Prophet _~ ; -' ~; said: their lu<ury is temporary but Lord&s
grants in our share in the hereafter will remain everlasting"& 9abriel XYZ[ \]^_` came
and informed that Allah has determined that those who en=oy the worldly lu<uries
as much their share of pleasures in the ne<t world will be diminished by that
proportion"
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. How can needs orient to the worId,

someone
Hadn't he een, worId erupt not rom oIiion
GIossar
6, Lola#& W,. ! if he had been not
7, La0 Ta=#r&5 $

jM ! could not appear come out

9, Ida0ee ( #

! non-e<istence oblivion naught nullity

E($lanator Notes 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-e<istence"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet $his stanIa removes the astonishment of earlier stanIa" It
clarifies that the world is dependent on the Prophet _~ ; -' ~; " If
Prophet _~ ; -' ~; had been in need of worldly things he would have
been a dependent person" -n the contrary the situation is vice-versa" 7orld
rather entire universe is dependent on the Prophet _~ ; -' ~; who is '-
'-- -! +on whom all rely/" Allah said: 4;- '- ~ -= _- '-- -; Had , not created
you, , would not ha"e created the world and all created thin's (#lanets). A
tradition of Prophet _~ ; -' ~; says: love of this world is harmful for the
ne<t world and the love for the world hereafter is harmful for this world" Gou
should hold dear the favour that will last forever against the one which is mortal"&

M
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. Muhammad- Ieader o two cosmos, twin congregation

And o two ands, one is Araian, other eing oreign
GIossar
6, Said

! Leader Master Lord ,hief Head" $itle

conferred upon the Prophet _~ ; -' ~; by Allah
on the night of I;>A r>
7, Konain eV1 ! +from 41 which means world cosmos
universe/ two worlds i"e" this world and the world
hereafter
9, Sa<alain em@ ! +from m@ which means heavy/ two heavy
groups or parties i"e" Human beings and 9enies +3inn/
;, Faree<ain em ! +from / which means party band or
group/ two groups i"e" Arabs and non-Arabs
E($lanator Notes Muhammad _~ ; -' ~; is the
leader of both the worlds and also of human beings and
3inn" He is also the Master of two groups namely: Arabs and
all other non-Arab nations"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Muhammad +the Praised one/ _~ ; -' ~; is a uni*ue
name because never before in Arab or non-Arab world this name was prevalent
before the advent of Prophet Muhammad _~ ; -' ~; and it was chosen
by Allah Himself" His other names vary in number: i/ ,rshadus aari, harah
Bukhari mentions J))) names ii/ Abu Abdullah Muhammad bin ;uleiman al
3aIoli author of Dala<ilul >hairat says ')) iii/ ;hei!h Abdul Ha* Muhaddis
2ahlavi in Madari8un ?abuwwat says ')) iv/ 0uran itself has .) great names of
Prophet _~ ; -' ~; common to Almighty&s attributes it has otherwise
J.A names for the Prophet _~ ; -' ~; of which JA carry the word 8abi
v/ different traditions of Prophet _~ ; -' ~; carry JJ( names" His name
or mention must be followed by 2urood |- J ~ _ '--~ -, - _; J' '--~ -- -';
-~; ~; Allah Himself sends alat and so do his angels +0uran urah !h;ab
CC, 5erse EF/" Allah sent no Prophet on earth but with a covenant that as and
when Prophet Muhammad _~ ; -' ~; was sent the former ones will
believe in his prophethood and e<tend him all support"
-

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. Our Prophet enjoins right, oridding corruption

None etter in matters o prohiition, permission
GIossar
6, Nabi V ! +from '-- or news/ -ne who gives divine
message or news
7, A*a0ir ' ! (from ,- to command order en=oin/ one
who commands
9, Na#ee IV ! -ne who forbids +things religiously declared
unlawful/
;, Abarra

- ! more true or accurate very relevant

E($lanator Notes Prophet Muhammad _~ ; -'
~; is the one who en=oins right and forbids wrong and who
can be better to e<plain such lawful and prohibited matters
than him"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet He who follows Prophet _~ ; -' ~; actually follows
9od" ,-; =- J;~, - --- _'= " Imam ?ainul A&abideen said:
-! '- '= -' J - ~ ~ - - - '~ -', - '--',- ,'--V'= ~- ~-
7hoever as!ed for anything or need from Prophet _~ ; -' ~; he was
never refused or denied" FarIa* Abul Faras says: '- J' = ! _- --|~- - ;-
-|~- ~-'- - - He never said 8o& to any one ever e<cept in the -|~- of !l$
(ahiyyat in prayer +in -|~ , -!7 /" ;o if there was no !l$(ahiyyat his +8o/
would have borne a - +yes/ meaning"
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6. He is the BeIoed in whom is hope o intercession

From aII ears which aII on peopIe compuIsion
GIossar
6, T&r5a 5M ! +from '= ;=,- , / to hold hope" Ibne 3oIi
says '= _=,-) ) is a desire that is attainable contrary to
a wish +_--/ which may or may not come true"
7, 1ol +I ! fear terror horror shoc! +plural is J;/
9, M&<ta#i0ee $

! from '-! / to plunge into ta!en by

storm to fell in some fear unwillingly force ma=eur to be
embroiled and assailed
E($lanator Notes 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says: ,! --- , ;-- _-; - -'- - - - Translation! Sa
(Muhammad _~ ; -' ~; to mankind) i e Ioe AIIah, oIIow me,
AIIah wiII Ioe ou (urah !<al ,mran C, 5erse CA). 0uran says further about this
Prophet _~ ; -' ~; : , - - - '- - - - ,- - -- '-; , = '- (urah 6atah DJ, 5erse
B)(ranslation* AIIah ma orgie or our sake, earIier sins and those which
are to come. -f course all Prophets | ~- are sin free" ;o one should not
assume that this verse assures Prophet _~ ; -' ~; that his sins will be
forgiven" If we ta!e that sense even then this verse gives him a special stature
that you are e<empt from sins whether in the past or in the future +innocent/" It
was for the sa!e of this Beloved Prophet _~ ; -' ~; that Allah changed
Ma!!ah ;anctuary as the 0iblah for Muslim @mmah =ust to please His most
Beloved Prophet as stated in 0uran" Li!ewise Prophet _~ ; -' ~; said:
'- ~- ; , =- (, am !llah<s belo"ed and , don<t feel arro'ant about it). Allah has
said: '-; 4'-~ ! ,-'- +;urah Anbia&a 'J 1erse J)4/ Translation! We
sent thee not sae as a merc or the peopIes.
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. He inited peopIe to AIIah, those who did asten

As i the cIinged to a rope that stas unroken
GIossar
6, @aFaa #

! Invited +refers to Prophet Muhammad _~

; -' ~; )
7, M&sta0si=oon 4 ;

! +from ~ -/ to stic! to hold fast

adhere to cling on
9, 1abl d ! rope chord +here means Allah&s religion/
;, M&nfasi0ee $

!+from '~--! / brea! severe

E($lanator Notes! He +Prophet Muhammad _~ ;
-' ~; invited people to Allah so those who held him
+Prophet _~ ; -' ~; / fast they clung to a strong
rope that is unbrea!able"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; was a caller to the message of
truth for which 0uran says: ' - _-! - -\- ; '=,~ , -- (urah !h;ab CC,
5erse DF)Translation! And as a summoner to AIIah His permission and
as a Iamp that gieth Iight. 0uran says: ; ~ - ; J- - ' = ; , - - ;
(urah !<al ,mran C, 5erse AGC) Translation! And hoId ast, aII o ou
together, to the caIe o AIIah and do not separate. A Hadith of Prophet +_~
; -' ~; / says: - - -'~- _-- - , = - '- - | ~ ,- ~ - _--~ - He who held fast
to my unnah (way) at the times of crisis in Ummah, he shall earn a reward
equal to a hundred martyrs.
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8. Surpassed he Prophets, in manners and in creation

The did not match him in knowIedge or eneration
GIossar
6, Faa< < ! -vertoo! surpassed e<alted
7, Y&danoo# WV

! +from V / to access parallel +for

comparison -'--- /
9, Kara0 (

1 ! honour veneration
E($lanator Notes #<alted is he among all Prophets in his
beautiful form and creation as well as in terms of best
manners and conduct" -ther Prophets never attained the
level of !nowledge or honour that he was bestowed /by the
Almighty"+
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Allah says: -!; _ - _, = = Translation! And Io! Thou art o
a tremendous nature. -f course he e<celled all other Prophets in !nowledge
honour beauty manners conduct and virtues" He is rightly the one who was
given the !nowledge of earlier ones as well as of later ones" `a ~ -; ,-; ,-, = 7;
Quran sas; - J ~ , - '- - | - _ , - | -- ,- - - ; | - , '= - (urah
Baqarah B, 5erse BEC) Translation! O those messengers, some o whom We
hae caused to eceI others and there are some unto whom AIIah spoke,
whiIe some o them He eaIted. A tradition says: '- -~ --; -' ; , = - (, am the
Khief of !dam<s #ro'eny, , am not arro'ant about it). In terms of creation he was
the first of Prophets but in commissioning he appeared as the last and final
Prophet of 9od"
,~ ~~;- - _~ -- '- - - -' S ,'-;= S --- ;- '|-- -
)

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9. AII Prophets with AIIah's messenger, in petition

A spoon rom sea or a sip rom continuous rain
GIossar
6, M&lta0is U

! Petitioning applicant solicitor

7, G#arfan C ] ! a large soup spoon ladling scoop
9, Ras#fan C a 3

! sip sup
;, @ia0 $

! plural of "

continuous heavy downpour

E($lanator Notes All Prophets | ~- are in demand of
a scoop of blessings from his immense sea or even a sip
from the generous downpour of his favours"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; said: I was born when Adam
was between water and clay" -nce Prophet _~ ; -' ~; said: had Musa
~- been alive he had no recourse but to be my disciple _-- .' -n the 2ay of
3udgment Allah will bestow on him the favour of intercession for sinners" He will
have a say about paradise on that day as writes Madari8un ?abuwwat +page
JJ)/" A Hadith says: ; _=- '-; ~' '|, !llah 'rants me and , distribute His
#ro"isions. A sum up of tradition from 3abir _~ - states that Pen and $ablet
+ _;- ; / heaven and earth angels hell and paradise prophets and believers all
were created for the sa!e of Prophet Muhammad _~ ; -' ~; and their
combined !nowledge is =ust a drop from the vast sciences bestowed to the leader
of the Prophets i"e" Muhammad _~ ; -' ~; "
;

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0. AII Prophets stand at him in their respectie position

As are dots in ast science or oweIs eore acumen
GIossar
1) ?a<ifoon 4

&

! they are standing hold a position

2) La*dai# "

! before him in his pavilion

) S#a=la ^ ;a ! vowels of Arabic language called ,
diacritical mar!s
) 1i=a0ee $

! wisdom sagacity +here it is plural of

or divinely bestowed discernment power/
E($lanator Notes! All the Prophets | ~- hold to their
own position in front of his high calibre" $heir position is =ust
li!e the dots in a script in the field of !nowledge or vowels
placed on a te<t in the domain of divinely bestowed wisdom
or
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI contet 9iven the contents of previous stanIa some scholars suggest
that all Prophets | ~- are solicitors of dots vowels and !nowledge from
him say some portion from the vast !nowledge that Prophet Muhammad _~
; -' ~; possesses by the grace of Allah" Another one e<plains that =ust as is
the worth of dots against !nowledge or vowels are worth against wisdom-
same is the relationship of other Prophets compared to the high stature of
Prophet Muhammad _~ ; -' ~; "
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1. He whose moraIs and appearance done in perection

Then, the Creator o mankind, as BeIoed chosen
GIossar
6, Ta00a $

M ! completed perfected accomplished

7, Ma*na >

! morals personality traits virtues

9, S&rat 3

! appearance figure shape form

;, Astafa*a Y

- ! chosen selected adopted

>, Baari*& O F3 ! ,reator
A, Nasa0 $

V ! +plural of bc^W / Human being soul man!ind

E($lanator Notes! It was he who was created with
perfection both in bodily form and beauty as well as in
manners and moral conduct" ;uch was his perfection that
even the ,reator of man!ind himself appreciated him and
too! him as His Beloved"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet An Arab poet said: ~ -= , - - ,- J - ~, -'- - ~ -= '- '~ - Gou
were created free of every defect O As if you were created as you wished
yourself to be" -f course Prophet _~ ; -' ~; is at the highest standard
of character" A Hadith says: ~-- - '- _= , was commissioned to
-ro#hethood to #erfect the 'ood manners. He is chosen by the Lord to be His
Beloved" ;ayyadna 9hous ul AIam Abdul 0adir 3eelani ,- _-'- -, ~ ,-,- ;
; - _-'- ,- -- says:
,~; , -;=; ~~- ,-;- - s ,'= ; ~-='- S ;- - s -~ -'-- t J~,- - s ;,~ -'-; t
;-~-

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2. He is eempt o partner in his irtuous disposition

IndiisiIe is essence o eaut in his composition
GIossar
6, M&na::a# Wn

! +from "nM/ too e<alted for free from far

above
7, Ma#asin e%

! plural of ^P / charms *ualities

virtues best manners merits good features
9, +a%#ar I

5 ! essence substance core

E($lanator Notes He is unparalleled and unmatchable in
his great virtues and beautiful attributes" $he essence of
beauty of every type in his composition and disposition is
inseparable and indivisible"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet A Prophetic tradition says: DAll the praise belongs to Allah
who e<alted me among all the Prophets: even in my name and in my attributes"E
;omeone rightly said: S ~'~; -'-- t '= - -,- = S ,- -= '-
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AppI as ou wish in his praise, sa it sans hesitation
GIossar
6, @a*a b

! give up
7, Idda*at#& "

: #

T ! what claimed about him +refers to

,hristians/
9, A#=&0 $;

= ! apply ruling define

;, S#e*ta ?

Xa

! you desire as you please

>, I#ta=i0 $;

T ! see! a ruling get ad=udged decide

E($lanator Notes! In the conte<t of praise of Allah&s most
beloved Prophet Muhammad _~ ; -' ~; remember not
to attribute the e<cess of 3esus ,hrist&s followers who
wrongly and un=ustly e<aggerated his Prophethood into his
being a son of 9od" #<cept this act of ascribing a family +or
partners to Allah/ be as much liberal in the praise of Prophet
Muhammad _~ ; -' ~; as you wish +with confidence
and certainty/ and for this even you can go to any court or
=udge to see! a ruling on this"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Allah says in 0uran: '-- ; - 4 , - - )S&ra# Ins#ra# G;E
Verse ;, Translation! And raised high the esteem (in which) thou
(art heId)
;a&adi rightly said:
'- ~ '~ J ' - '-; , ~ - -- ~ - ,- | = ; , - - - - - , - -; -
, - '--- '- , '- - - -- , -= ,- - - ; _- ~ S ,~-=-
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. Then attriute to him whateer ou wish in distinction

And gie him as much ou Iike, measure o eaItation
GIossar
6, Ans&b 7

V= ! attribute ascribe
7, S#arafin c
h

a ! distinction nobility
9, .adar 3 ! value estimate measure ran!
;, I:a0 $u

! 'reatness, 'randeur, e9altation, au'ustness

E($lanator Notes +e<cluding 9od&s divinity and
uni*ueness/ Ascribe in whatever measure you wish to
attribute the distinction and greatness to Prophet _~
; -' ~;
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says: '-- ; - 4 , - - At another place he is referred to as
the one on the highest standard of character + ; -! _ - _, = = /" A divine Hadith
says: D- BelovedH 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 e<posed Myself as the Lord"
;ayyad Abdul 0adir 3eelani ,- _-'- -, ~ ,-,- ; ; - _-'- ,- -- says:
s ,~ ~-'~ , ;- ;- - ;~-- ~-'=- , ;- ;|~-
, ,- ,'|- - |- ' ~~ - - -~ S - S ~'-~ ;- ;--
;
+
j

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4

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. So merits or AIIah's messenger 'e no Iimitation

None can epIain uII een with the est oration
GIossar
6, Fadl

Q ! merit credit superiority e<cellence

7, Y&*riba i

>

!+from ,!/ articulation enunciation

declaration e<pression
9, Nati<&n /
9
H

V ! +from _=-/ spea!er articulate orator

E($lanator Notes $here is no limit to the merits and
virtues of Allah&s messenger _~ ; -' ~; hence even
the best orator or articulate spea!er can not do =ustice in
describing his great attributes"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Poet of the Prophet _~ ; -' ~; Hassan Bin $habit
says:
~; - '~V ~\- -- - - J' _- ,=- ,-;- -|~
_~; - ,- ~ - - ,,-;-- -;- ; - --
Poet of the #ast Allama I*bal says:
- -' _~ ; _-~- ,- _; J; _; ,=' - _; ,', _; ,',- _; ,~'- _; =

"

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3
0

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45

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6. I his miracIes had matched his ( actuaI ) estimation

His name 'd hae gien rotten ones a resuscitation
GIossar
6, Naasab 7%

V ! +from -~'--/ relevant matching

proportionate
7, Aaat N' ! +plural of -'/ miracles wonders marvels
9, @aras v

! +from - , / to obliterate efface wipe out

e<tinguish blot out
;, Ri0a0 $

3 ! +plural of -/ decayed decomposed rotten

bones
E($lanator Notes! If his miracles +e<cluding 0uran/ had
been fully e<posed as per the measure of his highest
estimation and grandeur reciting =ust his name alone on the
dead and decomposed bodies would have brought a new life
into them"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 9iven his undoubtedly the highest stature among the
Prophets had Muhammad _~ ; -' ~; started e<posure through miracles
li!e resuscitation of dead it was a very minor thing compared to his greatness"
Had the miracles as contended by Imam Bouseri in second line of this
stanIa been e<posed fully the bio-system of our world which is mortal one
would have been disrupted" -therwise the miracle of reanimation of the two
sons of Prophet&s companion HaIrat 3abir '~ - who died +one !illed the
other and then fled in fear subse*uently falling from a rooftop and dying
instantly/ is well-!nown as are some other high-profile miracles starting from his
birth" ;ome will follow in the coming chapters of this #legy" #ven during Prophet
_~ ; -' ~; &s times an old emigrant lady had lamented on her dead son
and she implored 9od bringing in the sa!e of Prophet _~ ; -' ~; and
the boy had come bac! from the death valley" $his 3esus-gifted miracle is small
thing before Prophet Muhammad _~ ; -' ~; " $his phenomenon
remained discreet and concealed simply because Islam wants a faith on the
unseen , ;-- ;- ~ -'- and not on the basis of witnessing miracles"

&

"
+

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*!

"X
3
4

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. He tested us not in things which aIe the reason

Wanting our est so we douted not, nor did stun
GIossar
1) I0ta#ana e

T ! to test to put one into trial to assess

worth of
2) Ta*a >

M ! +from _ / to falter stammer become

incapable powerless
3) 1irsan !
C

! +from , / desiring wanting coveting

see!ing
4) Nartab 7M V ! +from '- ! or ~-/ we doubted *uestioned
mistrusted had scepticism or misgiving
5) Na#i0ee $

E V ! /from +' to wander roam or straggle

aimlessly
E($lanator Notes! He did not put us in trials by presenting
things which made no sense or were beyond rationality" He
is always !een for our betterment +and welfare in both the
worlds/" 7e- his Ummah never came in doubt or became
aimless wanderers because of his righteous teachings and
following his unnah"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet His teachings were clear unambiguous and in plain
language bringing no hardships" For e<ample 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/ @akat +poor-
ta</ was '(d instead of what Allah ordained for his Ummah at '"(d rate per
annum" Prophet _~ ; -' ~; got () daily prayers for believers reduced
into five a day on the night of Ascension +I;>A/" $he words '~ , '- from
second line of this stanIa refer to a 0uranic verse which says: , -, '- --
-, , - - ; -'- ~ ; (urah (aubah L, 5erse ABJ)Translation! It griees
him that e shouId perish; ArdentI anious is he oer ou; to the BeIieers
is he most kind and merciuI.

&
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8. Creation conused at his uaIities, no one seen

Near ones or ar o, aII eeIe in comprehension
GIossar
6, A*aa #= ! +from '!/ fatigues helpless powerless
baffled
7, Al%ara F3

- ! man!ind human beings

9, Lesa Y&ra U

! none is seen no one seems to

escape
;, M&nfa#i0ee $

! +from '--!/ helpless powerless

incapable
E($lanator Notes His perfect manners +and miracles/
have so much put into astonishment the man!ind that
nobody seems to comprehend their depth and estimation
fully and all stay in awe and helpless in understanding"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 8o 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 *ualities such as truthfulness
honouring commitments and covenants trustworthiness care magnanimity
towards neighbourhood as well as to all and sundry graciousness treatment to
orphans sweet tal! beauty in action height of !nowledge and reason
forgiveness chivalry modesty and chastity social relations =ustice leniency
asceticism piety contentment focus and stress on the world hereafter immense
patience resoluteness no worldly cravings etc are matchless" Allama 0artabi
says that Prophet _~ ; -' ~; &s full e<tent of beauty did not e<pose in this
world" Had it been so his companions would not have been able to loo! into his
eyes even for a single glance" Maulana 3ami
says:
;- ,'= _-' ,~ ,~- - t ' ; 4'= s ,-,'- - ; , ,'= 4' ,- _; 4-- s ,-,'-
,'-' ----- , -; t ;- ,'= --- -- -;- t ;- - - -,- -;- t ;- -~ ,'= 4' s ,-,'-
r

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9. Appearing to ees rom a distance, Iike the sun

It Iooks smaII, getting it cIoser gies ees strain
GIossar
6, Ta:#ar

M ! 7hich appears
7, T&=ill

M ! +from J - / fatigue feebleness tiredness

9, Tarf cH

! eye
;, A0a0 $

= ! nearness pro<imity
E($lanator Notes! +Miracles of Prophet Muhammad _~
; -' ~; / are li!e the sun which loo!s so small to eyes from
a distance but when it comes nearer it lends fatigue to the
eyes by virtue of its intense light +ma!ing one helpless so
one can&t dare loo! into its light/"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet His attributes and miracles are beyond one&s comprehension"
Prophet _~ ; -' ~; himself said: D- LordH Belittle me in my eyes but
ma!e me esteemed one in the eyes of the people"E $he analogy of sun is given
because sun itself is the largest entity in the solar system yet how small it loo!s
in our daily vision because of sheer distances involved" -rdinary eye can not see
it from a close distance" Li!ewise the gracious manners e<cellent virtues and
the most high esteem of the Prophet _~ ; -' ~; is not comprehensible
by anyone to its full e<tent neither by those who were his companions- -'~ S ,-
subse*uent pious generations -'- , nor by us who have been born many
centuries later"
p

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V

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V
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0. How can the worIdI ones, his uII truth

discern
Content aout him, as in dream sIeeping nation
GIossar
6, Y&dri= l3

! +from 4-!/ to perceive discern realiIe

recogniIe come to !now
7, Nia0&n (
9
V

! in sleep slumber
9, Tasallo "

M ! +from ~ - / to forget to console oneself

on thin! no more about
;, 1&l0 $

! dream
E($lanator Notes 8ow how can a people come to !now
the true status +facts/ about his personality who are in
slumber content on believing what they see in a dream"
$here&s a great difference in dream and reality that comes
with awa!ening in the morning"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet ;ufis say that the true colours of the ma=estic personality of
the Prophet _~ ; -' ~; were not fully disclosed in this world which will be
e<posed in the world hereafter" 8ot only will he be bestowed e<clusively the right
of intercession he will be a witness over nations of other Prophets on the day of
=udgment" About that day 0uran says: ~ - - ! '--= ,- J - , - -, | ~ - ; '--= - _ 7; '
- | ~ (urah !l$?isa D, 5erse DA)Translation! How then when We rought
rom each peopIe a witness, and We rought thee as a witness against
these peopIe.
~-'~ ; '~ - _- -'- - ~~; _ ; _-; ~~- _=-- -'-
,', ,='- - -; ~-~ = -'~= - ' -~ '- -- '= ~ ;~ ; -'
y

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1. In the scope o knowIedge, he appears a human

He is the est o aII among God's entire creation
GIossar
6, Mabla-# w

! e<tent scope range limit degree

7, Fee# "

! About him +In recogniIing his person the

e<tent of !nowledge/
E($lanator Notes! $he ma<imum that !nowledge has led
us to believe is that he is from the man!ind but with the
difference that he is the best and most supreme amongst the
entire man!ind and amongst all the creatures" A poet says:
'|'-' - ----, ,|- ,'-- ---,;
'~- ,'-;= ---- ,- ;- , s -- ,
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2. AII miracIes that esteemed prophets put into action

His iIIumination upon them, the had his connection
GIossar
J/ A*ain F
h
' ! plural of -' / miracles signs
'/ Ata bi#a M = E

! they came with they brought along

./ Ittasalat ?

M T ! =oined combined attached

connected
E($lanator Notes! All those signs +miracles/ that were
brought by venerated Prophets of 9od were bestowed on
them from the light of Prophet Muhammad _~ ; -' ~; s
much more illuminated e<istence"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says: - - '= ,- ;- '-- ; , - - (urah Mai<dah E,
5erse AE)Translation! There hath come to ou rom God a Iight and a
perspicuous Book. According to a Hadith the light of Prophet _~ ; -'
~; was created before everything"

+
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7
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+

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5
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. The are stars, he an honoured sun in consteIIation
For peopIe in darkness, the reIect his iIIumination
GIossar
A) Ka%a=ib 71

1 ! stars heavenly luminous entities

B) An%aara#a I

V = ! its lights +' refers to sun i"e" the

Prophet _~ ; -' ~; /
E($lanator Notes! ;ince Prophet Muhammad _~ ; -'
~; is gracious one analogous to the sun whose stars or
planets are made up by none else but comity of other
prophets" $hese other Prophets also deflect the light of
Prophet Muhammad _~ ; -' ~; to guide the man!ind
which is in dar!ness"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 3ust as the sun sets then stars start fortifying their light
whose actual source is the sun itself" Li!ewise other Prophets also got their
illumination while Prophet Muhammad _~ ; -' ~; remained behind the
scene" As mentioned in spiritual notes of previous stanIa;- or light is nothing
else but Prophet Muhammad _~ ; -' ~; himself and from his light
radiates guidance" $hat is why 0uran has referred to him as '= ,~ , -- +a Lamp
giving light/" -ne of the Prophet _~ ; -' ~; &s numerous names is ,~
meaning the ;un"
N
+
4

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"-

[
&

4
&

. UntiI rose it in the worId and ecame

common
Its guidance, reanimated peopIe o eer nation
GIossar
6, 1atta :

! until so much that

7, Tala*at ?>

! it rose +the sun/

9, A00a $

! become universal global common

;, A#at ?

= ! it reanimated re-livened resuscitated

>, Sa*ir K '% ! all entire each and everyone
E($lanator Notes! $his stanIa is a further elaboration of
the previous stanIa in the conte<t of sun which when rose in
the dar!ness 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"

A

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6

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+
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. What a ine igure o Prophet , decked

disposition CheeruI countenance marked a
eaut cordon
GIossar
6, A=ra0a (

1= ! what a wonder
7, K#al< /

B ! figure ma!ing bodily shape creation

9, 8ana#& "

V q ! decorated him bedec!ed him

;, K#&l&<&n /
9
B ! good manners disposition refined
conduct
>, M&s#ta0ilin
9

! encompassing cordoned by
A, Bis#r 0

! gaiety =oy smir!ing face

B, M&ttasi0 $

! characteriIed by mar!ed by
E($lanator Notes! 7hat a person Prophet _~ ; -' ~;
is his physi*ue composed in delicacy and grace and his
manners be=ewelled" His visage is so cheerful and beauty
encompasses him all"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says: ; -! _ - _, = = 1ou stand on an =9alted
standard of character. ;omeone as!ed ;ayyidah A&isha ;iddi*a '~ '|- +wife
of Prophet _~ ; -' ~; / about the manners of Prophet _~ ; -' ~;
she said: Dhaven&t you read 0uranN He was a perfect e<ample of 0uran in his
manners and conduct"E Abdullah bin Harith _~ - said: I never saw a person
more cheerful and carrying a welcoming smile than Prophet _~ ; -' ~;
so that even a sight of him would efface grief of the onloo!er" Allama I*bal says:
_~ ; _-~- ,- _; J; _; ,=' - _; ,', _; ,',- _; ,~'- _; = - -'
Poet of the Prophet _~ ; -' ~; Hassan bin $habit said:
, ~ ; -- - ,- = _- - J = ; -- - '~--- -
~ - = ,- , - - J - ~, - -'- - ~ -= ' - '~ -

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6. He is resh Iower, his esteem is o a uII

moon
Generous as ocean, an epoch in determination
GIossar
6, 8a#r Iq

! flower blossom
7,Taraf c
h

M ! softness freshness supple

9, S#araf c

a ! honour esteem ran!

;, Kara0 (

1 ! generosity magnanimity
>, @a#r I

! time period epoch aeon

A, 1i0a0ee $

! +plural of / resolution determination

E($lanator Notes He is so supple and tender li!e a
blossoming flower who bears high esteem as does a full
moon +which enlightens everything/" His generosity e*uates
the magnitude of oceans and his firmness and determination
is impeccable"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Hassan bin $habit says:
- , ;- '~- '-;= - ,'-,--' --,-- ,- ,--
- _|--- ''-- - -; ,~- J= ,- ,--
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 _~ ; -' ~; said: Dwe are the most generous in
Adam&s progeny"E 8ever did he refuse an as!ing hand" -nce someone re*uested
him for the grant of a goat he gave him all the goats that were graIing between
two mountains" Bac! home the man cried to his nation: - peopleH convert to
Islam"E

+
:

V
/

.U

C 6

"J

. His majest is so great, een eing just

one aIone You see him, as i attended retinue
or attaIion
GIossar
6, Fard
9
! alone singly
7, +alalat ^

)*5

! splendour grandeur dignity

9, As=ar ;

! army troops soldiers

;, Tal<a#& W

mM ! you see him

>, 1as#a0 $0 d

! retinue cortege entourage attendants

E($lanator Notes! He has a grace and dignity to an e<tent
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 bac! and call all the time"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet e has a $ommanding and towering personality. A poet says* s
s
+n$e Abu ,ahl- the .rophet/s ar$h-enemy sei0ed an orphan1s inheritan$e. (he 2i$tim too)
his $omplaint to the .rophet who a$$ompanied him and got ba$) his
due from Abu ,ahl. .eople as)ed Abu ,ahl! why had he returned the illegally o$$upied
wealth. e said* 3by 4od! 5 reali0ed that if 5 disobey 6uhammad 1s
order! 5 saw two lan$e bearers who would instantly )ill me so 5 ga2e up.7
W

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8. As i (his teeth) are the pearIs, in a sheII

hidden When he speaks or smiIes, it shows a
twin mine
GIossar
6, Lo& L& x

! pearls
7, Ma=noon 4

! hidden concealed
9, Sadaf c !

! shell oyster conch

;, Ma*adina V

>

! two mines
>, Manti<in /h Y

! place of _=- or speech +mouth/

A, M&btasa0ee $

! place of smile '~- -!+lips/

E($lanator Notes! His speech and smile are li!e the e<posure
of two mines which show a string of pearls that are so beautifully
arranged and hidden as is found a pearl in its shell"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 8ot only the word pearls& refers to Prophet _~ ; -'
~;&s teeth but some e<plain that whatever Prophet _~ ; -' ~; uttered
those blessed words from the blessed mouth are also li!e pearls" 0uran says:
'- ; _ = -- , ; | - , ! ; ! _ ; _ ;- (urah ?a8m EC, 5erse C$D) Translation! Nor
does he sa (aught) o (his own) desire, it is no Iess than inspiration sent
down to him. ;o even besides the revealed 0uran 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"
e %

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+
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9. No ragrance euaIs the dust, his od's

cordon BIessed are those who
kiss it or get an inhaIation
GIossar
6, Teeba 7

! fragrance
7, Ya*dil +

>

! e*uals matches e*uates

9, T&rban
C
M ! from ,- earth soil
;, A*a:&0 $

#= ! from '= bones

>, T&ba H

! blessed how fortunate they are

A,M&ntas#i< /0

! from _'~--! to smell inhale

B, M&ltasi0 $`

! from '-- -! means to !iss

E($lanator Notes! 8o 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
;ayyadna Muhammad _~ ; -' ~; " How blessed and
venerated are those souls who have visited that place in Madinah
and touched that blessed premises and its surrounding earth
!issed it and breathed its fragrance"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; &s true lovers believe and rightly
so that the blessed grave and even the tomb area of the Prophet _~ ; -'
~; is 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" $hus the
sanctity of that specific place where rests that Blessings of the two worlds& is
beyond any doubt" His beloved daughter ;ayyidah Fatima ~ _-'- '|- said:
K"$ 6$

+
Y ! [

45

- ;5

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+
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+
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+
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+
X

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+
D

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Imam Ahmad bin Hanbal said that Abu Ayub Ansari _~ _-'- -
used to embrace the holy grave out of immense love for the Prophet _~ ;
-' ~; " Many great companions too used to !iss and hug the holy shrine out of
their immense involuntary uncontrolled love and sentiments of deep affection for
the Prophet _~ ; -' ~; " Anas _~ _-'- - said: DI never smelled any
thing or found the fragrance of mus! or ambergris better than the smell that
emanated from the Prophet _~ ; -' ~; .

_~ ; -' ~;
"#a$ter Fo&r
REARDING THE BIRTH OF PROPHET MUHAMMAD _~
; -' ~;
Introd&/tion! $his ,hapter contains 1 stanzas" In this part
is the mention of blessed birth of Prophet _~ ; -' ~;
and related miracles and events that coincided with the
auspicious arrival&" $hese include the destructive ruptures in
world powers& castles and their arches +ultimate con*uest of
Persia and >ome/ Magian&s longstanding fire put off drying
up of a"ah la!e lights appearing over the >a<aba and on
Ma!!ah s!ies fall of idols in the Holy ;anctuary of Ma!!ah
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 ;atanic perversions and
practices"
;

"

6
&
%

"

5
9

1
&
$

&
$

f& $

60. His irth was, his impeccaIe roots' maniestation

What an immacuIate eginning, what a cuImination
GIossar
6, Abaana 4 = ! to show manifest e<pose reveal bring to
light
7, Teeb 7 H

! impeccable +no faults mista!es/ immaculate

+clean tidy/
9, Unsar&

! roots race stoc! descent

;, M&btada*in -
h
:

! beginning origin start +period of birth/

) M&=#tata0ee $

! end culmination +period of demise

departure/
E($lanator Notes! His birth was accompanied by
miraculous events which indicated how noble his family was
and how original his roots are" 7hat a blessed occasion was
the point of his arrival in this world +as a light to efface
dar!ness/ and what an e*ually blessed was the =uncture of
his departure when light of guidance had spread towards all
directions he having completed his divine mission"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet ;ome strange events that accompanied Prophet _~
; -' ~; &s birth +Monday J' >abi-ul Awwal the year being (4)
A"2"/ were: i) His blessed mother ;ayyidah A&aminah ~ _-'- '|-
saw a light e<posing far off castles of ;yria 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
immediately after birth: i) whole house got illuminated: ) his paternal
aunt ;afia ~ _-'- '|- saw the sign of Prophethood between the
two shoulders on the newborn&s bac! a circle-shaped seal: i) a long
standing famine prevalent in Ma!!ah in those days gave way to immense
prosperity and green foliage" Li!ewise on the occasion of his demise
+again Monday J' >abi-ul Awwal JJ A"H" corresponding to K.' A"2"/
there were no signs of death in he breathed his last his body was fully
fragrant and an illumination radiated from his smiling countenance" 7hen
they intended to put shirt off the body a hidden voice came stopping
them to do so hence the showers were poured while he had his shirt on"
His blessed body was lowered in the earth in the *uarters of A&isha
;iddi*a _~ _-'- '|- - the same premises where he departed to meet
the Lord- _ - , - _V
A
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61. A da when Persians reaIized weII their acumen

The 'd to e terriied suerings and indignation
GIossar
6, Tafarrasa v

M ! from ~,-/ acumen vision discernment

realiIation
7, F&r&s v

! Persians +Iran&s old name ,'- or Persia/

9, Un:iroo &3

VZ ! from --!/ become frightened warned

alarmed
;, 1&lool + d

! arrival advent staying putting up

>, B&*oos v

! from ,'- dread terror also means suffering

pain hardships
A, Ni<a0ee $

m V

! plural of -- / wrath revenge indignation

E($lanator Notes! His birth day is a day when Persians
by their wisdom came to !now that their time was up" For
them the days of indignation and hardships were
approaching"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet -n the morning of Prophet _~ ; -' ~; &s blessed birth
the ;assanid %ing of Persia had a horrifying dream" 8e<t day he called his
astrologers" He as!ed its interpretation without being able to narrate the dream"
-ne of the %ing&s closest astrologer Abdul Masih left for Bahrain to see! its
interpretation from the renowned astrologer ateeh" ateeh said the dream
meant that Arabian horses will fill the land of ;assanid %ingdom Ira*i 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"
;assanid people had later !illed the Bahraini chief astrologer ateeh after
hearing his interpretations"
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62. As night traeIed in Khosro's court, it was roken

Like the troops o Khosro who went in
dispersion
GIossar
6, Baata N

! night passed
7, Kisra F

! e*uivalent of Persian word ;,~= O title of

;assanid Persian !ings +Here it refers to Anushervan
who ruled Persia at the time of Prophet _~ ; -'
~;&s birth"/
9, M&nsadi*&n b9

! from _-~- / brea! cleave crac!

split fissure
;, S#a0l a ! unity assembly protectors
>, M&lta*i0 $X

! convened assembled
E($lanator Notes! -n the night of his +Prophet&s/ birth
there appeared crac!s and fissures in the structures of solid
palace of Persian %hosro +Anushervan/" +;ubse*uently/
another Persian %husro +GaId 3ard/&s troops were also
defeated years later and they got dispersed +by Arab armies
during the reign of HaIrat @mar ~ _-'- - /
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet -n the eve of Prophet _~ ; -' ~; &s birth Persia
was the largest empire followed by >oman empire on the globe" Gemen&s ruler
called (ubba, was under the Persian suIerainty" #gypt had Pharaohs as rulers
while $ur!ey was ruled by %ha*ans" 8egus +8a=ashi/ ruled the Abyssinia" -n
blessed _ -----;- night Persian %ing&s palace lost J6 of its '' arches" $he
remaining A were badly damaged indicating the number of remaining A !ings
before the fall which then occurred during the rein of HaIrat @mar ~ _-'-
-. +$he translator himself saw the cleavage of the palace in the remnants near
the present Ira*i town of Mada&in during his visit to Ira* in ')))/" $he last %ing
GaId 3ard son of ;hahr yar sent an army of '))))) under >ustam bin
Farru!hIad which lost before ;a&d bin Abi 7a**as at the famous :adissiyah
battle in Ira*" Persian army lost thousands of troops and rest were dispersed and
fled as referred in line two of this stanIa"

"
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6. FeeIing sorr, Iames o the raging ire died down

And the Iowing rier stopped at source
rom pain
GIossar
6, K#a0ida

B ! go out die down e<tinguish

7, Anfaas vV ! plural of ,-- or breath +here its sense is
rising flames&/
9, Saa#ee I

! stop from flowing

;, Aen e #

! eye flow spring

>, Sada0 ( %

! grief
E($lanator Notes! $he Magian&s temple which had a
longstanding high fire raging all the time got e<tinguished the
night the blessed birth too! place" #ven the =u#hrates
stopped flowing its course at its source in sheer grief"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet $he J6)))-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 _~ ; -' ~; " Li!ewise =u#hrates river
which crosses by the town of %ufa in Ira* and around which Anushervan
had built bridges and temples lost its course and place of source
resulting in destruction of palace-structures" '- J;~ ~=-! ,=--- ,- - ;-

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6. Saah citizens got grieed, their rier in recession

Turned ack angr, eer approaching thirst one
GIossar
6, Saa*a O '%

* saddened annoyed grieved offended

7, Sa'a# W&%

* an old river that flew between Hamdan and

>ay +Iranian cities/ surrounded by pantheist temples"
Many boats traversed it ta!ing people to )ay +now a
suburb of Iranian capital $ehran/ and !;ra<at" 9iven its
sweet waters Magians used to treat it with adoration"
$he blessed --;- also affected this river which was an
attraction for polytheists" $hus it dried up" Its remnants
can still be seen"
9, G#adat ?D

] to decrease diminish recede

;, B&#aira#

! la!e small river

>, R&dda

! was turned away sent bac!

A, ?aarid 3 & ! the one entering approaching accessing
+the river/
B, G#ai: y

] ! anger resentment fury

C, 8a0ee $

! to feel thirst be thirsty

E($lanator Notes! $he inhabitants of a"ah town were
saddened by sudden drying up of their river +a"ah/ with
which they had navigational interests" Also its sweet waters
and location had an aura of worship status" $hose who came
to *uench their thirst found that its waters had all of a
sudden receded on the eve of Prophet _~ ; -' ~; s
birth" $his made them angry and they turned bac! without
satiating their thirst"
;
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6. As i the (Magian's) ire, watering did moisten

In grie, Saah waters got rom ire
inIammation
GIossar
6, KaE anna 4

1 ! as if it so happened
7, Balalin h

! +from J - to moisten bedew wet) humidity

moisture dampness
9, @ara0ee (

! +from ,=~!/ to burn flare flame blaIe

E($lanator Notes! $he Magian&s longstanding raging fire
had died down because it had attained the humidity of water
in a state of grief" Li!ewise a"ah river went dry in the heat
of intense burning as if it had been inflamed by a fire which
consumed its waters"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet ;ome scholars e<plain that the first one to worship fire was
0abeel son of Adam who had !illed his innocent brother Habeel on the issue of
his desire to marry his twin sister" Adam and #ve '| ~ - O the 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" $he
daughter of one cycle of delivery was then married to the son of the ne<t cycle
and vice-versa" 0abeel violated this method and forcibly married with his twin
sister" As regards fire-worship he was told by the ill-advising ;atan 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"
$his was an utter lie on the part of ;atan" $hus 0abeel accepted the ;atan&s lie
and started worshipping fire which ultimately came down through centuries
among the Magians" 9rief 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" $he same happened with both: Magians&
longstanding fire and the ;avah river one dampened down in grief the other got
consumed through burning in grief"
6
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66. inn's greeting oices (in hiding), Iights in diusion

Truth appeared through signs and in
conersation
GIossar
6, Ta#tif& G

M ! from ~- a shout or loud voice whose

source is invisible +~-' is such an spea!er/
7, Sati*at&n ^9 >

! from _ ;= ~ radiance diffusion

emanation +also means shine illumination/
9, Ma*nan
C
>

! signs +here it refers to special events and

miracles that appeared on the eve of Prophet _~
; -' ~; &s birth
;, Kala0ee $

1 ! from -/ sayings +spread among =inn/

greetings
E($lanator Notes! Lights had spread all around and 3inns
started greeting one another on the blessed birth of the
Prophet _~ ; -' ~; " ;o the truth had at last
appeared in the wilderness of dar! by these signs and
greeting sounds"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 3inns are also a creation li!e man!ind but made from fire
essence" $hey can ta!e forms which can fly in the air ta!e animal shapes or
even ambulate li!e human beings" Li!e men they also have good and evil type
belonging to various faiths" ~;- --- author says that at the time of blessed birth
of Prophet _~ ; -' ~; eastern and western 3inns had e<changed
greetings on the blessed arrival of a Prophet"

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6. Staed Iind and dea at good news, its decIaration

Heard not, nor aIarm o Iightning the couId reckon
GIossar
6, A00& ?a Sa00&

&

8
!

! blind and deaf +from _ e

~ +
7, Bas#air K

'0

! plural of ,~-/-'~-/ good news glad tidings

9, Bari<a ^3 ! from _,-/ lightning
;, In:aar 3LVT ! to warn admonish frighten terrify
>, T&s#a0ee $

0 M ! from ~ - / to search for see! gather

E($lanator Notes $hose 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/"
$hese signs had appeared on the occasion of the blessed
birth of Prophet _~ ; -' ~; " $he impending divine
curse was also not comprehended by these arrogant
ignorant ones"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says: ~ - _ | - , ; = ,- (urah Baqarah B, 5erse
AJ H AIA also)Translation! The are dea, dum and Iind, the wiII not
return (to the path). Another place it says: | - ; , ;| - -- '|- | -; , 7 , ;, ~ --
'|- | -; , -' , ; ~- '|- (urah !a<raaf I, 5erse AIL) Translation! The hae
hearts wherewith the understand not, ees wherewith the see not and
ears wherewith the hear not.
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68. SpeciaII when priests had gien 'em inormation

That their aith wouIdn't stand, eing in distortion
GIossar
6, Kaa#in eI

1 ! priest parson clergyman

7, M&*a%%a5 r

>

! twisted distorted
9, La0 Ya<&0 $

! not last long be durable

E($lanator Notes! 7hat is worth astonishment is that they
fell blind and deaf to these clear signs even after the fact that
their >ahins +clergymen/ had forecast that their !ind 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Many tribal %ahins had foretold about the arrival of an
impending Prophet" -n the night of blessed birth a 3ewish priest as!ed: D-
people of Ma!!ahH has tonight been the birth of some child in Ma!!ahNE 7hen
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 9odH this child will impact and
impress the whole world" His news will soon travel from the east to the west"&

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69. The noticed that shooting stars o the

horizon
FeII down, as did aII earthI idoIs in prostration
GIossar
6, A*aanoo #

! / - ' - - / to view eye see with one&s

own eyes
7, Ufa< _- horiIon
9, S#&#&bin 7h E

a ! plural of '|~ / spar!s from shooting

stars
;, M&n<addatin ^
h
Q m

! +from - -!/ to swoop down

pounce down
>, ?afa< /

&

! corresponding to as was the case with

E($lanator Notes! $hen those disbelievers also saw that
shooting stars in the s!ies 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 _~
; -' ~; into this world"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet As reported by Allama %harpoti some devils
+satans/ used to eavesdrop and circulate the heavenly news +or divine
commands/ that traveled to the earthly layer of s!y by angels" $hey transmitted
such news to priests5astrologers" At times they even admi<ed these things with
e<aggerations" -n the eve of the blessed birth this route was closed down"
0uran says: ''- = ; ;= ,= '~ - (urah Mulk FI, 5erse E) Translation!
And We hae made such (Iamps) (as) missiIes to drie awa the eiI
ones. Li!ewise on the blessed birth of Prophet Muhammad _~ ;
-' ~; idols in sanctuaries fell by their nec!s" In the words of Prophet
_~ ; -' ~; &s grandfather Abdul Muttalib:
,- -;-;- ~-'~ -;-- - = V='- ,- _,~ ; ,- ,
,=; - ,'-;V ,= ; - - ; 4;- V ' = ,- ~,-
(ranslation* Gou saw a newborn whose light illuminates all corners of the
east and west all earthly idols are down worldly !ings shiver by his awe"
;awad bin 0arib ~ _-'- - was an astrologer" His 3inn told him that
henceforth he won&t be able to bring heavenly news as shooting stars
had fallen upon him and his il!" ;awad was advised by his 3inns to *uit"
At last he got disappointed in his endeavours and realiIed the truth had
arrived so he came to Ma!!ah and embraced Islam in the court of the
Prophet _~ ; -' ~; .
N
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0. UntiI rom reeIation path, Iike ugities

the ran Satans Ied one one, Ieaing oot
impression
GIossar
6, G#ada ] ! they became
7, M&n#a:i0&n , | -- ! from ,|-! / a runner fugitive
9, Ya<ifoo m

! to follow into the footsteps

;, It#ra

@T ! rear behind foot impression

E($lanator Notes! ;hooting stars led to such a panic that/
the satans and 3inns started fleeing from the heavenly path
of revelation in a succession leaving behind their visible foot
impression"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet As e<plained in the previous stanIa these eavesdropping
satans were sealed in their ill activities by a constant rain of shooting stars thus
turning them bac! to the earth where they fell upon one another" As ;hah Abdul
AIiI 2ahlavi puts it: this shooting star '|~ ~'- is something which
!ills any ;atan to whom it stri!es" $hose who escape death become lunatics"
)

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1. Their Ieeing- as Ied Abra#a's man a

champion Or troops on whom two paIms cast
man a stone
GIossar
6, 1araban
C

! running away fleeing

7, Abtaal + Y

- ! plural of J=- / champions heroes warriors

9, Abra#a ^I

- ! Arrogant Gemenite %ing ,~V,- +he hailed

from Abyssinia/ who attac!ed Ma!!ah sanctuary 6) days
before the birth of Prophet _~ ; -' ~; in (4) A"2" but
his troops were defeated by stoning at the hands of heavenly
birds referred in the Holy 0uran as J-'-"
;, 1&saa

! plural of -'~/ small stones pebbles

>, Ra#atai# "

! singular: means palm/ two hand palms

A, R&0ee ( 3

! thrown at cast
E($lanator Notes! $hose satans53inns fled" $heir fleeing was
li!e flight of so-called champions& of Abraha who had attempted
an attac! on %a&aba in (4) A"2" with their army of elephants +'
J-- O the 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 panic!ed which resulted in their defeat"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran refers to the incident of Abyssinian ruler Abraha&s
attempt of assault on Ma!!ah ;anctuary in (4) A"2" in ;urah J- . About the
battle of Hunain 0uran says: '- ; ~ - -! ~ - , - ; _- (urah !nfaal J, 5erse
AI) Translation! When thou threwest (a handuI) o dust) it was not th act
ut God's. Abraha&s captain Aswad bin Ma*sood had seiIed Abdul Muttalib&s
')) camels which the later got bac!" Abdul Muttalib then told Abraha that
D%a&aba is the House of Lord and He himself will protect His House"E Bac! to
Ma!!ah Abdul Muttalib advised inhabitants to see! refuge in the nearby
mountains" Before retiring to suburbs he himself approached %a&aba got hold of
;anctuary&s gate and uttered the followingC
'- ;= |- '-;~ - '- --'- |-- '-' - , ~--;- ,- '--' - |-- ;-,=-
'-'--
TransIation 2 %od7 sa"e 1ou , see no ho#e to beat 1our enemies, sto# them in
their folly, enemy of 1our House is 1our enemy, hold them back from
destroyin'Mdama'in' it. #ventually the pebbles by heavenly birds J-'- destroyed
the invaders& army" Abraha too died of his wounds in ;an&a a few days later"
=
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2. Stones cast rom twin eII ater God's gIoriication

As did morseI-making intestines, onah's epuIsion
GIossar
6, Naba:a L

V ! throw cast pour out

7, Batn eY

! belly stomach +here refers to two hand palms/

9, M&sabbi#

! Prophet 3onah O Gounus ~ - )

;, A#s#a*i O '0d- ! plural of '~/ intestines
>, M&lta<i0ee $

! one which eats in morsels +here it refers to

fish that had swallowed Prophet 3onah/
E($lanator Notes $he sand or stones that were thrown by
Prophet Muhammad _~ ; -' ~; at his enemies were
thrown out from his two hand palms after having been read verses
thereupon glorifying 9od" $hey acted the way the engulfing fish
had vomited out from her belly the Prophet Gounus ~ -
+3onah/ whom it had swallowed"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet Gounis ~ - had recited 0uranic verse to get rid
of his strange imprisonment: -! ! ~- -'-~ _-! ~ -- ,- , -'= -

z 1

"

_~ ; -' ~;
"#a$ter Fi'e
ABOUT THE BLESSINGS OF CALL (MIRACLES) OF
PROPHET MUHAMMAD _~ ; -' ~;
Introd&/tion! $his ,hapter contains 1 stanzas" It reflects
the miracles performed at the hands of Prophet Muhammad
_~ ; -' ~; which corroborated his Prophethood"
;ome important miracles have been beautifully reflected in
poetic rhyme in the verses contained herein" For e<ample
when he wal!ed trees bowed before him clouds always
hovered high above him for comfort moon got split by a
gesture of his inde< finger his chest was cleaved in
childhood for removing worldly desires the entrance of his
hiding place in the cave of (haur on the occasion of his
emigration to Madinah alongwith ;ayyadna Abu Ba!r ~
_-'- - cobwebbed by the spider to protect him from
enemies and laying off eggs by a dove on that spot" Imam
Bouseri concludes that prophethood is a divine
honour and a mission- an assignment which is not to be
earned by enduring some e<ertions or specific hardship acts"
1isions of prophets are always true they are in a way a
form of revelation because even in slumber the hearts of
prophets are always awa!e and attached to the sublime
divine lin!"
q
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. On his caII, approached trees in

prostration WaIked to him, not on eet, stems in
motion
GIossar
6, As#5aar 3_

a- ! trees
7, Sa5idatan C 5

! bowing their heads down +here

obediently/
9, Ta0s#ee 0

M ! wal!ing
;, Sa<in <
h
%

! leg shan! + _'~ -,~- trun! stoc!/

E($lanator Notes! 7hen 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet -nce Prophet _~ ; -' ~; had been in=ured by the
0uraish" He was in melancholic spirits when angel 9abriel XYZ[ \]^_` came to him
and as!ed if Prophet _~ ; -' ~; would li!e to see any sign" $hen he
as!ed Prophet _~ ; -' ~; to call a certain tree which was in a certain
valley" 7hen Prophet _~ ; -' ~; called that tree it obediently came up
all the way" $hen when it was ordered to go bac! it obeyed the Prophet _~
; -' ~; " A similar miracle was once sought by a villager as a corroboration
of his Prophethood" He was amaIed to witness the advance of a tree wal!ing
approaching the Prophet saluting him and then going bac! when prophet _~
; -' ~; ordered it so" Prophet _~ ; -' ~; is reported to have
received greetings from trees their obedient wal! towards him on his orders and
their confirmation unto his Prophethood"
"

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f /

. As i wa o writing, some Iines are

drawn
Artistic script ranches in mid-path written
GIossar
6, Satarat N

! drew a line +,=~ means draw a line/

7, Li0a

! for which
9, F&roo*& b

&

! plural of _, - / branches
;, Badee*i

! marvellous artistic wonderful

>, La<a0 $

! middle of the road

E($lanator Notes! 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet $his e<plains 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"
-nce Abu 3ahl as!ed Prophet _~ ; -' ~; for some sign to be shown
as!ing if a tree could emerge from a nearby stone" At Prophet _~ ; -'
~;&s gesture a tree came out cleaving the stone bowed down before the
Prophet _~ ; -' ~; and once ordered by him left bac! leaving behind
impressions of its branches" A poet said: ~ ,~ _-- ,-
G

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+
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. Like a cIoud, whereer waIked the

pedestrian
It preented heat, urn or scorching hot noon
GIossar
6, G#a0a0a ^

] ! one cloud
7, Sa*iratan C

! wal!ing on foot pedestrian

9, Ta<ee# "

M ! from -'; / to prevent bloc! obstruct

;, Teesin Uh H

! intense heat
>, 1a5eer _

! mid-day heat scorching sun

A, 1a0ee

! become hot flare up

E($lanator Notes! +$hese trees obeyed him/" Li!ewise
clouds too hovered over his head wherever he headed to
preventing him from heat burn and the intense heat wave
which was at its pea! during the mid-day +noon time/
adding into sun rays& intensity"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet $he incident of Bahera&s mon! in ;yria who had witnessed
the shadow of a cloud on Prophet _~ ; -' ~; who had gone on a trading
e<pedition is well-!nown which was also narrated by %hadi=ah ~ _-'- '|-
's servant to his lady master upon return" $he mon! 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 recogniIed the Prophet
witnessed the accompanying cloud as!ed the blessed boy&s name5family and
confessed about his prophethood"
[

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"

;
+

6$

R3 1

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6. O course, Iet me swear that spIit

moon
His heart has reIation, with moon partition
GIossar
6, M&ns#a<< /

! split fissured cleaved

7, Mabrooratan C 3

&

! true valid proper accepted

9, .asa0ee $

! division partition cleavage

E($lanator Notes I swear by that split moon +a miracle
performed by Prophet Muhammad _~ ; -' ~; with
the gesture of his one finger/: that fissured moon has a
blessed similitude to his +Prophet _~ ; -' ~; &s/
heart&s dissection"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; 's chest was cleaved by angels in
childhood and replaced after further purification which his foster brother +son of
his wet nurse Haleema ;afdiah/ had reported to his own parents" Li!ewise
Hadith boo!s refer to a similar cleansing and illumination of his heart on the eve
of his I;>A +!scension/" As regards the moon-splitting miracle Abu 3ahl- the
archenemy of Prophet _~ ; -' ~; had wrote a letter to ;yrian #mir
Hubaib bin Maali! to come and suppress the newly proclaimed Prophet who was
a nice truthful man until 6) but had started disclaiming Ma!!ans& ancestral faith
afterwards" Prophet _~ ; -' ~; alongwith Abu Ba!r met with Hubaib who
had come to Ma!!ah to see for himself the matters and had re*uested through a
Ha=ib +representative/ if he could meet the Man of the ,all" 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 bac! to its heavenly place and
assume its usual full measure" Prophet _~ ; -' ~; went to mount !bu
:ubays of Ma!!ah performed two >a!ah prayer" Angel 9abriel ~- came
and gave the glad tidings" A small gesture of the inde< finger and the desired
things went in fashion" Prophet _~ ; -' ~; also 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 bac! as a normal person" $his has also
been fulfilled" Hubaib immediately embraced Islam"
"$

>

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9
L 6$

A
9

G
H
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9

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. What Ianded in cae, o eneration, o
estimation
AII ees o diseIieers, o him staing in oIiion
GIossar
6, 1a'a F

! encircle encompass
7, G#ar 3]

! ,ave ;- $haur near Ma!!ah

9, K#air B ! goodness +some refer to Prophet _~ ; -'
~;
;, Kara0 (

1 ! honour esteem +some refer to Abu Ba!r ~

_-'- -
>, Tarf c
h
H

! eye
A, A0ee

! blind
E($lanator Notes! 7hat about the +miracle/ of (haur
cave where Prophet _~ ; -' ~; had ta!en shelter on
the eve of his emigration from Ma!!ah to Madinah alongwith
HaIrat Abu Ba!ar ~ _-'- - $his cave was at that
moment blessed with a venerated person& +of Prophet _~
; -' ~; / who was accompanied by his esteemed
companion& HaIrat Abu Ba!r ~ _-'- - and the two
were so concealed in that cave that all the eyes of the
chasing disbelievers failed +stood blind/ in locating the two"
E

&

?
"/

"'
&

"$

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"' "

6$

8. In cae were Truth and true one, asent

none But the were saing, in this cae
there's no one
GIossar
6, Sid<& < !

! $ruth +refers to Prophet Muhammad _~

; -' ~; who was always a trustworthy and truth-
spea!ing person/
7, Siddi<&e /

! the $rue +title of HaIrat Abu Ba!ar

/
9, Ari0 ( 3 ! anyone +In Arabic '- _- -- - ; 8o one is in
the house/
E($lanator Notes! 7hile Prophet _~ ; -' ~; and
his companion HaIrat Abu Ba!r ~ _-'- - referred in
this stanIa as ;id*u _-~ & and ;iddi*ue _--~& respectively
were in hiding in the cave +9od so blinded the chasing
party/ that they !ept saying in this cave there is no one"&
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says about the Prophet _~ ; -' ~; : - -; '=
_ - -'- ; _- ~ - (urah CL, 5erse CC) Translation! And he who rings the Truth
and who conirms (and supports) it. HaIrat Abu Ba!ar ~ _-'- - had
sealed all the holes of the uninhabited cave by pac!ing them with pieces of his
robe still one hole was left wherefrom he had been stung by sna!e-bite" But
Prophet _~ ; -' ~; 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 Ba!ar ~ _-'- - said: - Prophet _~ ; -' ~; if they
only loo! at their feet they might spot us"& Prophet _~ ; -' ~; said: ,, -
, ! '- - (urah (aubah L, 5erse DG) Translation! Hae no ear, or God is
with us.
A

"

H
_

&
*

H
_

&
C

&

9. The thought that neither a spider nor a

pigeon
CouId put cowe or circIe or the est creation
GIossar
A) 1a0a0 (

! plural of -' , pigeon

B) An=aboot N

! spider
C) K#airil Baria ^

B ! Best amongst all the creations

D) Tans&5 {

M ! from ~-! harmoniIe !nit ma!e a

cobweb
E) Ta#&0 $

M ! from ; to circle hover around +by

pigeon/ ma!e a nest
E($lanator Notes! 2isbelievers thought that it was not
possible that Prophet _~ ; -' ~; would be located
in a place li!e cave (haur4 specially since he had left
Ma!!ah 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 ma!e such a harmoniIed cobweb +which routinely
ta!es wee!s or months&of labour before ta!ing shape"/
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet In the course of Prophet _~ ; -' ~; s migration to
Madinah Allah made two of physically wea! and docile creatures to protect His
beloved Prophet _~ ; -' ~; namely: the spider and the eggs of a
pigeon" 0uran says: ; , , ; ;-- ~ - - ;- - - (urah !nkaboot BL, 5erse DA)
Translation! And Io! the raiIest o aII the houses is the spider's house. -n
the contrary Prophet _~ ; -' ~; said: &spider is a ;atan effaced by
Allah !ill it"& Further he said: !eep your houses free of spider&s web if left intact
the web brings financial hardships"& @mayyah bin %halaf- one from the search
party sent by 0uraish 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 _~ ; -' ~; "
R

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2
&

6
&
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9
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"7

6 8
9
" 6

80. Careree o an addition, God's protection
O (odiI) armour or an Iotiest ortiication
GIossar
6, ?i<aat ^ & ! protection preservation guarding
7, A-#na ]

- ! made carefree immune to not dependent

on
9, M&da*afatin ^
h
#

! duplication double coating

multiplication addition
;, @&roo*I b

&3

! +sing" _-/ armour +double-plated/

>, Ut&0 $

! +sing" =) fortress bastion fortification

E($lanator Notes! Allah provided Prophet _~ ; -' ~;
and 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet According to A&isha ~ _-'- '|- in the early days of the
,all early converts had ta!en upon themselves to provide guard to the Prophet
_~ ; -' ~; " $hey used to do this duty in turns" 7hen this verse was
revealed: ; ~ - , - ,'-- (urah Mai<dah E, 5erse FI) Translation! AIIah wiII
protect thee rom mankind, Prophet _~ ; -' ~; came out and said: D-
peopleH rest at your homes henceforth my protection rests with my Lord"E
"$

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81. I worId trouIed, wronged me, I sought his haen

I ound with him neighourhood sans oppression
GIossar
6, Saa0 (

! give trouble suffering

7, @a#r

! world passing of time cloc! cycle

9, Dem ~ in=ustice wrong
;, Istee5ar 3_:%T ! to see! shelter refuge safe haven
>, Nilt& ?

! from J'- +to ac*uire gain obtain gain access

reach/
A, +a%ar 3

! pro<imity neighbourhood closeness

B, Y&da0 $Q

! from ~ / cruelty oppression degradation

E($lanator Notes! $his 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
_~ ; -' ~; " His blessed shadow of pro<imity and
sense of nearness +his thoughts and remembrance/ was a
great solace which no any ill-intending oppressor could cast
an evil-eye upon"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Maulana Abdul >ahman 3ami says:
_- ~- _-, _--- _~, - - S -;- ; -- , -'- S -'~ ; _
|- , S -- ; _-, ,- _ - ~ ,,|- S -, ; _~, ,- _~-
,- S -~ ,- S ;- ~~ , ,- ,=- - =; _- ,=- J- -- ; _~
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82. I egged two worIds' weaIth- his

possession
At the est estower, I aIwas got a donation
GIossar
6, Ilta0ast& ?

! I begged re*uested I as!ed for

7, G#ina @arain e 3

|]

! riches of both worlds +this world and the

hereafter/
9, Istala0t& ?

! from - ~ receive assume collect ta!e

;, Nada F V ! liberality generosity
>, M&stala0 $ :

! -ne from whom something is received

bestower
E($lanator Notes! 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; was and is always a liberal giver
and donator" People used to come to him as! 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" -nce he had been
sent large *uantities 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"
(

4
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"

"1
3

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8. Den not his true dreams, the were

reeIation
His ees in sIeep, his heart aIwas in animation
GIossar
6, Roo*a# W

}3

! his dreams + _;- ,- -'-; commands that are

revealed by 9od to his prophets through dreams or vision/
7, Lam anim - - - he did not sleep
E($lanator Notes! -ne 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 messages5revelations as were received in the
sleepless state"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet >evelation to Prophet Muhammad _~ ; -' ~; came
through vision in initial si< months prior to subse*uent messages received
through Arch-angel 9abriel ~- in the remaining '. years after the
declaration of the ,all" ;ome scholars are of the viewpoint that before actual
e<posure of the prophethood at the age of 6) Prophet _~ ; -' ~; used
to get relevant information about events that were to happen in the coming days
through true dreams" Prophet _~ ; -' ~; says: D-ur eyes sleep but our
heart never sleeps" If Allah had wanted He would have !ept us in vigil but this
sleep is there so that the practice continues for my Ummah." >evelation is
inspiration or message of 9od sent through an angel or by way of dreams to the
prophets" $here are three types of >evelation& : i/ the one carried and uttered by
the angel clear of any doubt li!e the revelation of 0uran itself: ii/ 2eclaration by
the angel through some gesture +no words/ li!e the humming of bees ,,--~~
: and iii/ an issue reflected on the heart of a prophet by the Lord either during
sleep or without sleep" $his is li!e reflection of an event as is an image reflected
in a mirror or animation of modern cinema" A Hadith says that 9od spea!s with
His believer bondsman in vision"
Again visions are of two types namely: i, Tr&e @rea0s '-; -'~ S which
comprise of a glad tiding or warning or inspiration +commanding to intend
pilgrimage supplementary night prayers/ and ii, False @rea0s '-; --'- S which
include seeing in dream what transpired in the day + '-; ~ / or dreams due to
indigestion5intestinal dysfunction + '-; ~ / popularly !nown as ;atanic dreams
+ ~'~ , / " A Hadith says that a pious believer&s vision is J56K
th
part from the
light of prophethood"

6$
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+
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&

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8. This when he 'd reached the time o

Commission
How to den when he 'd attained comprehension
GIossar
6, 8aa= l

2 ! $his refers to 'that' revelation in true dreams

_;- ,- -'-;
7, B&loo-# k
h

! attain reach a certain age height or ran!

9, M&#tala0 $

! sage of age wise +also means who

sees vision in sleep/
E($lanator Notes! $hese dreams containing revelation
started appearing on the eve of his ,ommissioning of
Prophethood when he had attained the age of full wisdom
and sagacity" $herefore how can one deny the veracity of
those true dreams"
b

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9
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9
2

N
+

8. BIessed AIIah, reeIation is not

eertion
No prophet on oreteIIing got an accusation
GIossar
6, Tabara= Alla# l

M "

! Blessed be AIIah
7, M&=tasabin 7h

!earn gain win obtain by some

method
9, M&tta#i0 $

E :

! accused indicted impeached

E($lanator Notes! Blessed is the Lord +Allah/ revelation
is not a =ob sought and achieved by some established
practice method or a particular +physical or spiritual/
e<ertion" 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"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet All prophets got their ,ommission to prophethood by the
divine favour a bestowing from the Lord" 9ood 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 e<ample Prophet Muhammad
_~ ; -' ~; told many things that were to happen in future such as
victories of >ome and Persia death of his companion Abu ?ar 9haffari
in a distant place in solitude etc" He also told innumerable things about the
paradise and its contents which will ultimately be e<posed at the culimination of
the 2ay of >ec!oning" All this information is from the divine source and no
prophet invents anything on his own or can be accused of fabrication"

"O (
H
' #

f&

9
4

5
8

&
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"

&

86. His right signs are not hidden to

anone
Sans these, justice stood not among men
GIossar
6, G#&rr

] ! bright white
7, La0 Ya<&0 $

$m

! did not stay or maintain

E($lanator Notes! His clear signs are so evident none
can remain unaware of these" 7ithout these =ustice would
not have been possible amongst the man!ind"
Q

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3
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8. Man times his paIm-touch heaIed
edridden
And reIeased hard-pressed, rom a grip o sin
GIossar
6, Abra*at N

- ! healed cured
7, ?asab 7!

&

! chronic illness disease

9, Ra#at ?d

3 ! palm of the hand

;, Atla<at ?m H

- ! relieved released
>, Arab
C
3 - ! tight hard pressed
A, Rib<a ^m

3 ! hold grasp +of the rope/

B, Il*la0a0 $ ! small sins +here means madness mental
delusions/
E($lanator Notes! His hand-palm&s mere touch healed
many a chronic patients" He even released many a people
who were in the grip of insanity and hallucination +of sins/"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; &s miracles of healing the
diseased and sic! ones are numerous" He fi<ed the fallen hand of MuawwaI bin
9hufra in the battle of Badr amputated by Abu 3ahl he healed a craIy child by
spreading his healing hand on his chest a companion&s eye dropped out in a
battle and was fi<ed physically by him Abu Ba!r&s sna!e bite at the cave of
(haur- his saliva application led to its healing" Li!ewise in the battle of %hyber
he treated the eye-sore of HaIrat Ali ~- by applying his saliva" -f course
all this power of healing was a grant from Allah" Allama 0usheri s son
went sic!" He saw Prophet _~ ; -' ~; in his dream and made a re*uest
for his son&s recovery" Prophet _~ ; -' ~; reminded him of healing
verses& +!ayaat$e$hifaa) in the Holy 0uran" 8e<t morning he searched and
found si< such verses:
i) ; ~ ~- ;-~ , ; ,--;- C (urah (aubah L, 5erse AD) TransIation He will heal
the breasts of fol! who are believers: ii) '- ,'--'|- - -'= =;- ,- - '- '-~;
;-~ -'- (urah 1ounus AG, 5erse EI) TransIation - man!indH $here hath
come unto you an e<hortation from your Lord a balm for that which is in breasts
a guidance: iii) ,=- ,- '|-;=- ,~ ~-=- -;- - '-~ ,'-- (urah !l$?ahl AF,
5erse FL) TransIation $here comes forth from their bellies a drin! diverse of
hues wherein is healing for man!ind: i) ; J,-- ,- ,',-- '- ; ,--;-; '-~
(urah !l$,sra AI, 5erse JB) TransIation And 7e reveal of the 0uran that
which is a healing and a mercy for believers though it increases the evil-doers in
naught save ruin: ) ; - ~~,- ;|- ,-~- (urah !l$hu<araa BF, 5erse JG)
TransIation And when I sic!en then He health me and i) J ; ,--- ;--' -
'-~; (urah 6ussilat DA, 5erse DD) TransIation ;ay unto them +- Muhammad
_~ ; -' ~; /C For those who believe it is a guidance and a healing"
Allama 0usheri&s son recovered after drin!ing the written te<t of these 0uranic
verses" Li!ewise Abu Ba!r bin Ali was imprisoned" He read $rouble PrayerE
+DuNaa$e$>erb/ from traditions& boo! ahih Bukhari and was released from prison
soon"

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88. His praers re-awakened a non-rain
season
As whiteness in Iack ears, one did reckon
GIossar
6, S#a#ba O 'Ea ! devoid of rain
7, 1a=at ?;

! resembled e*uated rec!oned as

9, G#&rra

] ! white
;, A*asar& dd&#&0 8

#- $

! dar!est of times blac! season of

draught
E($lanator Notes! Many a times he re-animated the
years of draught by his always-answered prayers" ;o much
that those years became a symbol of whiteness compared
to the seasons of dryness and no-rain"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet -nce Prophet _~ ; -' ~; was 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 _~ ;
-' ~; raised his hands towards the s!y" At that moment there was no sign of a
cloud" ;uddenly the surroundings started getting dar! hue by appearance of
une<pected clouds and while Prophet _~ ; -' ~; was still on the pulpit a
downpour burst open in full swing so much that his blessed beard also got rain
drops" 8e<t wee! another companion rose during the sermon and said: D-
Prophet _~ ; -' ~; our houses are collapsing our cattle is drowning
please pray for us +so that the rain stops/"E $his time his prayer sought clouds
not in Madinah but their re-orientation for ad=oining villages and towns" $hus rain
in Madinah stopped while its suburbs !ept 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" $he rain that year after so many years
of draught was e<ceptional and a memorable one for many years to come"
z
9

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"1
3

.
3

5 6

89 A Iarge cIoud rained, ou deemed it a terrain

An ocean-water or Ari0 aIe's torrentiaI rain
GIossar
6, A*arid J3# ! large cloud appearing on the horiIon
7, +aada

! +from -;=/ it displayed generosity rained heavily

9, K#ilta ?

! you thought or deemed

;, Bitaa#a \

! +plural of _=-/ a wide area plain or valley

>, Seb 7% ! leave liberate free set out +water/
A, Ya00 $ ! sea
B, Sail-&l-Ari0 % ( >

! !rim vale&s water- a historic vale in

Gemen once struc! by historic torrential floods
E($lanator Notes! 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" $he scene resembled to
the historically !nown famous !rim valley&s torrential floods"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet !rim is a vale in Gemen where a torrential flood had
destroyed towns" 7hen 0ueen ;aba became its ruler she constructed a dam
that saved the area" $he dame-construction also entailed great cultivation and
greenery in the region so much that a man with a bas!et on his head needed not
to pluc! the fruits from trees fruits were abundant to do the =ob +of falling
themselves/ in a few steps&& wal!" $here were no mos*uitoes or other irritant
bugs in the area" -nce the nation defied 9od&s Prophets a blind mousse was
imposed by Lord upon them" It holed the dam to the e<tent that the gardens
were swept away" 0uran refers to the episodeC ;~,'- '-~'- | J~ ,- ; '--- -
|--- ,--= _-;- J, - ;=, = J, - _~; ,- , -~ J +;urah ;aba .6 1erse JK/
Translation! /!nd in e9chan'e for their two 'ardens 'a"e them two 'ardens
bearin' bitter fruit, the tamarisk and here and there a lote$tree.

ca 4'm
"#a$ter Si(
REARDING THE GLORIOUS QURAN
Introd&/tion! $his ,hapter contains 1 stanzas" In this
,hapter is e<pressed the dignity and the greatness of
0uran" Among the Prophet _~ ; -' ~; &s long list of
miracles the %lorious :uran leads all" He challenged non-
believers through 0uran and the antagonists stood helpless
in bringing any re=oinder" Based on this greatness of 0uran
Imam Bouseri has allotted a full chapter to the
Holiest of Allah&s ;criptures" 0uran is a sign of 9od its
words are new5recurring 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" $he
enemies of Islam too were left dumb before the elo*uence of
0uran" 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
reciters5implementors from hell-fire on the doomsday" It is
li!e a pool which washes away sins" If someone denies the
merits and virtues of 0uran he is li!e the one who has been
born with an eye-sore and who refutes a shining sun in a
broad daylight"

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3

90. His miracIes that appeared, Iet me epIain

Viid Iike hospitaIit nightire on mountain
GIossar
1) @*ani

! leave me
2) Vasfee

!&

! to define to e<plain to elaborate

3) A*aaatin N
h
' ! miracles signs
4) 8&#oor 3

! that appeared
5) Naril .ira Fm

3 V ! Hospitality fire" Arabs had a custom

to light fire at a high place in the night indicating the
wayfarers and others of an open invitation for sharing
meals" $his was a sign of magnanimity as well as a sort
of show off"
6) Ala0 $ #

! mountain
E($lanator Notes! 8ow let me e<plain the miracles of
Prophet _~ ; -' ~; that were e<posed" $hey 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"

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91. I aptI stringed, pearI adds eautiication

Unstringed, stiII its aIue 's no diminution
GIossar
6, @&rr 3

! a pearl
7, M&nta:i0 $u: ! organiIed se*uenced in a string +with
other pearls/
9, Yan<&s ~m ! diminishes depreciates devalues
E($lanator Notes! +>eferring to miracles of the Prophet
_~ ; -' ~; / If a pearl is stringed in a chord this
formation increases its loo! and beauty" However +a pearl
has the distinction that/ even if it is not put together in a
string it retains its uni*ue value without any decrease in its
worth or appreciation"
"/

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92. The words o high praise can't do justiication

What's in his graceuI manners or disposition
GIossar
6, Tataa%al +

&

M ! reach attain access to

7, Aa0aal +' ! hopes desires courage
9, A=#la< <)*B ! Manners that man ac*uires
;, S#ia0 $a ! +plural of ~/ habits congenitally
bestowed
E($lanator Notes! Any and all parameters of praise can
never reach +or encompass to the full e<tent/ the height of
his graceful manners and virtues that he has attained or has
been bestowed with"
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9. True erses rom the MerciuI are new one

Yet oId, His eternaI eistence has reIation
GIossar
6, M&#dasa ^@ P

! new +0uranic verses- new in terms of

their descent on the last of Prophets/
7, Mosoof Bil .ida0 c !

( m

! well-defined being old

and from anti*uity"
E($lanator Notes! Allah&s true verses are relatively new in
terms of their descent upon His chosen Prophet _~ ;
-' ~; or in their word-meanings" But they are as old as is
the #<istence of Him 7ho has a lin! with the person of
Prophet _~ ; -' ~; since eternity and anti*uity"
According to ;cholars 0uran itself is an uncreated word
-- , _;=- since anti*uity" However its descent on
Prophet Muhammad _~ ; -' ~; - recital or writing
these acts are new or ~-'

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9. Verses not time-ound, gie us inormation

On rendezous, on A'ad nation, Arim Garden
GIossar
6, La0 Ta<tarin $

4 :

mM ! they attach not +not time-specific/

7, Ma*aad

>

! from -; return 2ay of >ec!oning rendeI-

vous
9, A*ad and Ira0 # & (3T !<ad- a nation which ruled in
areas ad=oining the Arabian peninsula #gypt Babylon
and ;yria" ,ram was their habitat full of gardens"
E($lanator Notes! $he 0uranic verses are not time-
specific or applicable for a certain period only" $hey are old
and give us !nowledge about the 2ay of 3udgment about
earlier powerful nations that ruled on the earth namely: !<ad,
their lofty and highly fortified dwelling places including ,ram
gardens"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet $he 0uranic verses are not time-barred or time-bound" $hey
inform about this world and the hereafter they tell us narrations starting from
Prophet Adam ~- to the last in the Prophets& series Muhammad _~
; -' ~; and they contain invaluable information on anything under the sun"
>ecent scientific discoveries about human creation from a clot-cell
+embryological studies of three layers in baby creation namely: ectoderm
mesoderm and endoderm- 0uran 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 0uranic verses being true current and holding good for eternity"
0uranic verse about the drowning of #gyptian %ing Pharaoh that T#is da s#all
?e sa'e t#ee in t#e bodE t#at t#o& 0aest be a si-n to t#ose %#o /o0e
after t#eeH +urah 1unus AG, 5erse LB/ discovery of that body in JB
th
century
and its display in a museum is another vivid e<ample" 7ith the passage of time
astonishing revelations are coming to the fore confirming what Allah revealed to
His last Prophet Muhammad _~ ; -' ~; fourteen hundred years ago"
As regards the nation of !<ad these people used to live between
Gemen and Hadarmaut" 0uran says: 7e sent to !<ad nation their brother Hud"
Hud belonged to their noble family and as!ed 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 4) pious men who visited
Ma!!ah ;anctuary and prayed for rain" Allah sent three clouds: red blac! and
white" $hey chose the blac! ones as these would bring forth ma<imum water"
$he clouds traveled along and reached their territory where a sudden dar!
smo!e came out !illing all idol-worshippers leaving behind only those who
believed in one 9od" $his is the story of !<ad$," !rim nation was an intransigent
one and are called !<ad$,," ;urah Ha=r says: D2idn&t you see how your Lord did
treat the nation of !rim whose heights e*ualled pillars li!e of whose +power/ no
one matched in towns ever born"E !<ad son of Arim had two sons haddad and
hadid" After hadid<s death came to power his brother haddad" He had a long
span living upto B)) years" He was fond of reading" -nce he read a boo! about
heavenly paradise ;o 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 mil! flowing beneath it" He also ordered raising
of around one thousand ad=oining palaces for the retinue near his own grand
palace" All this was located somewhere near modern day Gemenite town of
Aden" -nce all the preparations were completed after a labour of .)) years he
set out alongwith his courtiers towards Aden" 3ust at the distance of one night
and day from Aden Allah sent a horrible shrie! upon him and his accompanying
entourage which caused instant death of the entire party" $hus he could never
have the chance to see his dream paradise built at his orders in this world"

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9. Verses Iasted, aII other miracIes in supercession
Other prophets' miracIes did not or Iong sustain
GIossar
6, @aa0at ?

! +from ;-/ lasted continued

7, Faa<at ? ! surpassed superceded got credence over
9, La0 Tad&0 $

( M ! did not last long

E($lanator Notes! $hese +0uranic verses/ stayed with us
as a lasting miracle leaving behind all other miracles which
were brought5displayed by other prophets and which
retained no permanence +li!e the one 0uran attained/"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 7hile all other divine ;criptures such the -ld $estament the
Bible etc have been distorted by the followers of these faiths from time to time
the Holy 0uran has the uni*ue distinction of having been preserved in its e<act
content as it was revealed to the ;eal of the Prophets Muhammad _~ ;
-' ~; fourteen hundred years ago" Allah declared in 0uran about his most
sacred Boo!: g '- , - , - - -'- -, - ; '-! - ' - , ;= - " A Hadith 0udsi says: the
importance of 0uran on all other boo!s is li!e the sublimeness of Allah vis-h-vis
His bondsmen" 0uranic 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 ,all" A miracle is an act which is not
challengeable by the adversaries" ;uch supra-natural things are of eight types
and they are e<posed at the hands of a believer not performable by a
disbeliever" $hey areC
i/ ;igns that appear before the birth or declaration of Prophethood
usually heralding such auspicious arrival +called '!/:
ii/ ;igns appearing after the birth or ,ommissioning of Prophethood
+called ,-/:
iii/ ;uch signs shown at the hands of a pious man or Allah&s -; are
called '-,- :
iv/ A rightly guided man _-'~ if he does similar things they are called
~-;- ;
v/ If some evil-doer _~'- does these things they are called --~! ;
vi/ If shown by training or on a teaching pattern they are called magic
or ,~
vii/ If occurring without training or teaching method they are called trial
or --! ;uch acts were committed by Pharaoh ,;,- or will be
committed by 2a==al J'=- :
viii/ If appearing contrary to wishes or desired ob=ectives are called ~-'!
. For e<ample false prophet Musailimah %aIIab prayed for the
recovery of a sic!-eyed man that man&s second eye too became
sic! instantly"
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96. SoIid, immutaIe, Ieaing no grain o suspicion

For an opponent, nor depend on an aritration
GIossar
6, M&#=a0aat N

! unalterable carrying sanctity5power of

verdict
7, Ma Yab<ain e

! leave not hold not

9, 8ee S#i<a<in 62

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! one who is adverse opponent

;, La Yab-#een ,. e

! do not re*uire or solicit

E($lanator Notes! $hese +0uranic verses/ are firm
leaving no doubt whatsoever about their truthful spirit for
anyone who intends to contradict these" 8or these verses
re*uire any =udge or arbitrator who can authenticate them"
$hey are self-evidently true and unchangeable"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uranic verses are free of mutation or amendments" $hey
contain a final and conclusive stand on every issue and are doubtless" 0uran is
never dependent on any additional legislative source other rules and
parameters are derived from the 0uran it being the ultimate source"
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9. None conronted eer ut gae up
contention
Worst enem did turn to these, in sumission
GIossar
6, 1o&ribat ?

3 d ! confronted contended against

7, Aad

!returned went bac!

9, A*adal A*aadi F

,
-
. #- ! bitterest enemy+-' is plural of
'- which itself is a plural of enemy hence a = -
;, M&l<ee m

! from '--! meaning to throw +~-'-- means

obedient and submissive/
EpIanator Notes Any one who ever attempted to
confront these verses invariably had to lay down arms" #ven
the worst enemy and bitter =ealousy-harbouring opponent
turned to these verses in submission admitting ultimate
truth therein"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Ibne Mu*anna a best orator of his times tried to bring his
own best verses in response to the ;cripture sent upon Prophet Muhammad
_~ ; -' ~; but when he heard the 0uranic verse: J ; '- - 4 '- '-;
' ~ ; ' - ; , - V ; - ~ ; _ - ; - J ; - - ; - - , -'= - (Surah Hud 11,
Verse ) TransIation T#en t#e %ord %ent fort#! IO eart#H s%allo% &$ t#
%aterE and O s=H ?it##old )t# rain,HI and t#e %ater abatedE and t#e
0atter %as ended2 T#e Ar= rested on Mo&nt +&diE and t#e %ord %ent fort#!
IA%a %it# t#ose %#o do %ron-HI He repented" Li!ewise 7alid bin
Mugherah another highly regarded orator and composer came to the Prophet
with similar intention" 7hen he heard the 1erse: , ! , - ' - J - - '- , '~ ( ; '- -!; -
_- , - - _| - -; , '~ - - , - - ; - - ; = - - , ;, - - - (surah NahI 16, Verse 90)
TransIation Alla# /o00ands 5&sti/eE t#e doin- of -oodE and liberalit to
=it# and =inE and 1e forbids all s#a0ef&l deedsE and in5&sti/e and
rebellion! 1e instr&/ts o&E t#at e 0a re/ei'e ad0onition2
7alid as!ed for its repetition" @pon hearing again he went bac! saying Dit
+0uran/ has its own specific sweetness and freshness" Its apparent fruit and
intrinsic effect is pleasant" It is not a human word"E Gahya bin Ha!eem had
attempted to do something vis-h-vis ;urah ,khlas but was so overwhelmed by
the beauty and comprehensiveness of this small ;urah that he gave up his futile
thought"
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98. Their eIouence countered opponents'

Iitigation
As the zeaIous epeIs eiI-doer rom his mansion
GIossar
6, @a%aa F#

! claim action litigation contention

7, M&*aarid&#a E

3 >

!its opponents adversaries

9, G#aoor 3

] ! a man of honour Iealous in guarding

religious beliefs or family honour
;, +aani V

! evil-doer wrong-doer culprit

>, 1ara0 (

! house precincts of one&s dwelling *uarters

E($lanator Notes $he elo*uence of 0uranic verses has
negated all the claims that opponents of 0uran have so far
made" $his is li!e a man of honour and dignity who
arduously e<pels a thief or an evil-doer from his house"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet It is in this conte<t that 0uran itself says: 6

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+;urah I;>A J4 1erse AA/ $ranslationC /Say: "If the whole of

mankind and Jinns were to gather together to produce the like of this Quran, they could
not produce the like thereof, even if they backed up each other with help and support
")

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99. Their interpretations are ast Iike waes o ocean

In their eaut and aIue, the surpass gemstone
GIossar
6, Madadin
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! e<pansion vastness
7, +a%#ar I

! gem stone pearl

9, .ia0 $

! value appreciation worth

E($lanator Notes! $hese +0uranic 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 a*uamarines and other
precious stones and pearls"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says: ; - '- - , - - , ', - - _ J, - = - - , - ' ~ '= ' - ~ - - , -
~ = (Surah Hashr 9, Verse 21) TransIationC Had We sent down this
:ur<an on a mountain, "erily, thou wouldst ha"e seen it humble itself and clea"e
asunder for fear of !llah. Almighty enfolded this fact of the power of 0uran in the
shape of words or letters so that a human heart and tongue could bear the awe
and strength of the Holy 0uran"
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100. There's no count o its wonders nor estimation
Neer gies an oredom, its proIiic recitation
GIossar
6, T&#sa

M ! comprehend assess encompass

7, T&saa0 (

M ! from '~ to offer for sale to impose

enforce
9, I=saar 3` 1 T ! e<cess prolific in abundance
;, Sa*a0 (
-
%

! boredom tiredness weariness

E($lanator Notes! $he wonders of 0uran are so
innumerable that they can not be comprehended or
estimated fully" It is the beauty of 0uran that the more you
read it the more you soothen your own soul feeling no
fatigue boredom or sense of satiation"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet @sually if you read the same thing repeatedly you get
bored" It is not the case with recitation of the Holy 0uran" 0uran says:
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!nd if all the trees on earth were pens and the ocean "were ink#,
with seven oceans behind it to add to its "supply#, yet would not
the words of !llah be e$hausted "in the writing#: for !llah is
%$alted in &ower, full of 'isdom 0uran has so many apparent and so
many potential wonders that no one can fully comprehend them" $here is a
Hadith in $irmidhi: D$he more one applies to understanding and mulling over
0uran new vistas of wisdom and sagacity !eep appearing" $hat is why
pondering on 0uran&s message on constant basis never brings fatigue"
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101. Ees get pIeasure, to its reader m sermon

HoId on to AIIah's rope, indeed ou 'e won
GIossar
6, .arrat N

! got cool became pleased

7, 8afirta N

! you succeeded you won

9, A*atasi0 $

# - ! hold on stic! to
E($lanator Notes! $he reader of 0uran 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: Dyou
have truly succeeded in getting hold of the chord of Allah +by
this recital/ =ust !eep up this hold +of reading 0uran/"E
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102. I ou read them earing heII-ire stgian
Their recitation cooIs down that ignition
GIossar;
6, Tatl&#a E

: M ! you recite them +0uranic verses/

7, K#eefatan ^C B

! in fear in awe of
9, 1arr d

! heat
;, La:a u

! e<treme heat or burning one of hell&s title

>, Atfaat N

-
H

- ! you e<tinguished put off

A, ?ard

3&

! habit of recital mention

B, S#abi0 $

a ! cool chilling
E($lanator Notes! If you recite these verses fearing 9od
+to save you from hell-fire/ then their cooling effect is such
that the dar! hell +_= -/&s fires will also be e<tinguished by
their recital"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet >ecital of 0uran earns its reader ten good points for each of
0uranic letter" Loo!ing at 0uran is tantamount to throwing glances at %a&aba"
HaIrat Ali ~ _-'- - says that three things strengthen your memory namely:
Miswak +regular tooth-brushing/ fasting and recitation of the Holy 0uran"
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10. Like stream (Ka&t#ar) which aces does whiten

O sinners who 're coaI-aced, Iook Iike eon
GIossar
6, 1a&d# J

! A blessed water stream in paradise called

>authar
7, Usaat

! plural of ' _~ means a sinner

9, 1&0a0 $

! plural of means coal

E($lanator Notes! $hese +0uranic verses/ are li!e the
stream of >authar +that has been promised by Allah as a
bounty for His final Prophet _~ ; -' ~; +on the 2ay
of 3udgment/" $his stream5these verses wash away all the
blac! stains of sinners who may have become dar! li!e coal
and turn their dar! faces shiny white"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet A Hadith of Prophet _~ ; -' ~; says: DMy stream
covers a distance of one month in its peripheral dimension" Its waters are whiter
than mil! and more fragrant than mus!" Its cups are more numerous than the
stars in the s!y" Anyone who drin!s its waters shall never feel thirsty"E As
regards recitation of 0uranic verses another Hadith says: D0uran shall intercede
on behalf of sinners on the 2ay of >ec!oning especially for those who read it
and acted upon its in=unctions" $hose who merely read it without putting into
practice shall be dragged to hell"E

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10. As Siraat and aIance do justice with precision

Without these, masses, justice can neer attain
GIossar
Siraat

! J A bridge to be crossed by all on the 2ay of

3udgment" $hose destined for hell will fall on their way
others who cross it will get reward"
6, Mee:an 4

! Balance that will weigh the deeds and

=udge people on the 2ay of >ec!oning"
7, Ma*dilatan ^C

>

! from the point of =ustice for the sa!e of

e*uity
9, .ist A

! =ustice e*uity balance

E($lanator Notes! 3ust as the bridge of iraat and the
balance will decide the fate of peoples& final abode on the
2ay of 3udgment in the same way 0uranic verses
distinguish between good and bad right and wrong"
#stablishing a =ust order or system is not possible without
putting into action 0uran&s clear in=unctions"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran is the true source of =ustice and e*uity" Its verses
establish balance its name ,',- means the one which distinguishes between the
right and the wrong the permissible and the impermissible" Accordingly the
SUNNAH of the Prophet _~ ; -' ~; IMA +consensus/ of @mmah on an
issue or QIYAS- deducing analogy: all these sources of Islamic =urisprudence
are derived from the sole origin i"e" 0uran"
( 61

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10. Don't e astonished i a jeaIous one in negation

KnowingI, aIeit eing man o comprehension
GIossar
6, Raa# \

! became goes to become

7, Ta5a#&lan ) C *I

M ! !nowingly who pretends ignorance

despite !nowing well
9, Aen e

! e<actly very fittingly

;, 1a:i<&l Fa#0 <

! man of comprehension and

wisdom sagacious
E($lanator Notes! Gou should not be astonished or ta!en
abac! if some one who has full !nowledge and
understanding yet because of sheer =ealousy and pre=udice
starts negating the 0uran + and the blessings and gems of
wisdom and sagacity mentioned in it/"

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106. At times, sore ee discIaims the Iight o sun

Mouth rejects water's taste, due to inection
GIossar
6, Ra0adin

! eye-sore con=unctivitis
7, Fa0 $ ! mouth
9, Ta*0 $>

! taste flavour
E($lanator Notes! Many a times a sic! eye refuses to
ac!nowledge the e<istence of sunlight or even an ill person&s
mouth does not feel the taste of water due to sic!ness" $he
same is the case with those who re=ect the verses of 0uran"
2espite !nowing its truth their hearts are sic! enough that
they wilfully and deliberately negate it"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet 0uran says; / )

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8S!"# 6"%"!"# .* +,!-, )79 0!"'-1"234'5 In their hearts is a disease(
and !llah has increased their disease 0uran also says;
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8S!"# 6"%"!"# .* +,!-, )99 0!"'-1"234'5 )eaf,

dumb, and blind, they will not return "to the path#

, - - , - _ - --

"

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"#a$ter Se'en
REARDING THE MENTION OF ASCENSION )ISRA or
MI*RAA+, OF PROPHET !

"

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Introd&/tion! $his ,hapter contains 1 stanzas" It gives a
description in brief about the events of the ?i'ht of &ourney
(,)! or , - / when Prophet _~ ; -' ~; traveled
from Ma!!ah ;anctuary to the city of 3erusalem" From there
he ascended to the loftiest heights for a rendeI-vous with his
Lord at His invitation" $he meeting was so intimate that
according to the 0uran there was only a distance of two
ends of a bow between the Host and the guest" In
3erusalem Prophet _~ ; -' ~; led the prayers of a
congregation which was inter alia attended by all the
messengers and Prophets hitherto sent down by Allah
Almighty on earth" 2uring this blessed =ourney Prophet _~
; -' ~; accomplished many a high stages and
witnessed indescribable things and events"
"

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10. BIessed one! suppIicants heading to our paiIion

Rushing or on cameI-acks, their oot prints on pIain
GIossar;
6, Ya0a0 $

! head for be bound for

7, Aaf c#

! supplicants see!ers
9, Sa#a '~ pavilion courtyard
;, Matan ,- - ; bac!
>, Aen&< _- - plural of '- means camel
A, R&s&0 ~ plural of ;~ means footprints + _ - - ~ , - a
camel which ma!es pressing imprints of foot on ground
while running- a fast running camel/
E($lanator Notes! - the Blessed person of Prophet
Muhammad _~ ; -' ~; to whose *uarters the
supplicants and begging lovers rush wal!ing on foot or
riding on the bac!s of fast-running camels who leave behind
their foot prints in the sand"
;- ; '= ; ~=- ; ~-'- _ , _- -
,- ,- ,;|- ,|- ,|- '-~ ,;|-
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108. He is, or a thoughtuI one, the great

sign
For appreciating one, a great eneaction
GIossar
6, M&*tabir h :

>

! one who ponders deep in-depth thin!er

7, M&-#tani0 $

! -ne who appreciates the value who

avails from a person or a situation
E($lanator Notes! His +Prophet _~ ; -' ~; &s/ is
the personality which is a great sign from the Lord for
anyone who mulls deep and comprehends +the truth/" His
+Prophet _~ ; -' ~; &s/ is the personality which is a
great blessing for the one who really understands his
+Prophet _~ ; -' ~; &s/ true esteem"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet Prophet _~ ; -' ~; is the source of all types of
blessings: namely ~- ,-- +re*uiring obedience and doing favour to indulge
inner-self ,-- ii/ ~ ~- +re*uiring faith and belief in which indulges heart/ iii/
~- _; +re*uiring hope and fear for indulgence of soul/ iv/ ~- J- +re*uiring
wisdom and e<pression in which logic dwells/ v/ ~- ~-,- +re*uiring 0uran and
remembrance of Lord/ vi/ ~- ~ is the inclination and attraction escape from
separation"
It is said that angels used to argue about four issues for a thousand years until
on the night of Mi<raa8 +Ascension/ Prophet _~ ; -' ~; solved their
problem after getting divine guidance on these matters" 7hen they as!ed: what
are '-- +acts bringing forgiveness of sins from the Lord/ Prophet _~ ;
-' ~; responded: D Perform ablution in the hour of distress wal! upto the
mos*ue to offer congregational prayer and stay attentive for the following prayer
in congregation"E As regards what ma!es lofty grades or '=- Prophet _~
; -' ~; respondedC D$o feed hungry in the name of Allah propagate
salutation or ;alaam and offer mid-night prayers when others are in sleep"E
About the *uestion of '-- +things that ward off punishment of hell/ Prophet
_~ ; -' ~; saidC Dfearing 9od in open and in solitude intending 6uqr ,--
or showing disinterest in worldly material things striving for =ustice and
submitting oneself to the will of 9od"E $he last *uestion which was as!ed by
IIra&el ~- after his three predecessors namely: Israfeel Michael and
9abriel ~- rhad as!ed their afore-mentioned *uestions was regarding
'|- +acts or things that bring annihilation or fall of a man/ Prophet _~ ;
-' ~; saidC Darrogance pride greed selfishness haughtiness and giving
oneself ears"E
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109. You traeIed in night rom Makkah to PaIestine
As traeIs uII moon in cIouds, in murk ision
GIossar
6, Saraita ?

! you traveled you did a =ourney

7, 1ara0in Ila 1ar0 (h

T (h

! from one ;anctuary

+%a&aba Mos*ue in Ma!!ah/ to another ;anctuary +in
3erusalem- ~- ,- -- /
9, @a5 r
h

! cloudy mur!y dus!y

E($lanator Notes! Gou =ourneyed from one Holy
;anctuary +of Ma!!ah/ to another ;anctuary +in 3erusalem/
overnight" Gour movement was li!e the travel of full moon in
the s!ies in a dar! night with a mur!y vision"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet According to scholars Prophet _~ ; -' ~; had the
e<perience of high Ascension at least .6 times" -ut of this the one carried on
the night of Mi<raa8 ,-+I;>A or Ascension/ was physical with body and soul
together rest of these being the visions that he had had prior to the
,ommissioning of Prophethood" -n that particular night he traveled on a white
mule-siIe animal called Buraq _,- whose reins were tied by the Prophet _~
; -' ~; outside the A*sa Mos*ue _~V-~- in 3erusalem" He met the souls
of all the earlier Prophets whom he led in congregational prayers" He also chose
a cup of mil! instead of wine when a choice from the two +or three/ drin!s was
presented to him by angel 9abriel" $his according to arch-angel 9abriel ~-
indicates that Prophet _~ ; -' ~; chose the religion of nature ,=- . In
those days the distance from Ma!!ah to 3erusalem used to be covered in 6)
days"
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110. Passing night in ascent untiI reached destination

CIose as ow-ends, unimaginaIe or in intention
GIossar
6, Bitta ?

! from '- to pass night

7, Ra<a _ ! raise advance elevate uplift
9, Nilta ?

! from J'- to reach attain

;, .aba .osain i

e %

! actually ,-'-~; two ends of the

bow" $his term is used to indicate very close physical
pro<imity +between the Lord and His beloved Prophet
_~ ; -' ~; /"
>, La0 Tar&0 $

M ! never was intended or thought of

unimaginable
E($lanator Notes! 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"
,'- _~' _;~-; ~~-,-
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111. AII the prophets- jointI pIaced ou in the an

Ye eing their master, messengers in 'r train
GIossar
6, .adda0t&=a :

! they placed you in lead in advance

at the head
7, Ta<dee0 $

m M ! bring forward present introduce

E($lanator Notes! -n the night of Ascension + +,- all
the prophets who had preceded Prophet Muhammad _~
; -' ~; in their ,ommissioning of Prophethood on
earth brought him to the fore +in the van/ to lead them in the
congregational prayers +in the Al-A*sa Mos*ue of
3erusalem/" All the messengers were treating him li!e the
Master is treated by his retinue who themselves stand in
one&s following +in someone&s train/"
'|- _|- ,~ ,' ,; _-- J; ,='; _~ ,- ,'-
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112. You passed prophets across seen heaen

You as a standard-earer in angeIs' procession
GIossar
6, Ta=#tari< < :

j M ! from _,-=! means to penetrate

permeate pass through
7, Mo=ib 7h 1

! procession +of angels/ on the heavenward

Ascent
E($lanator Notes! Gou traversed through seven s!ies
meeting on way with the earlier prophets in a procession
=oined by heavenly angels that you bore the standard and
led them"
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11. UntiI ou Iet no Iimit or anone in competition

In proimit or or aspirants in high-rise motion
GIossar
6, La0 Tada $

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7, S#a%an &
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a ! end goal ob=ective aim limit
9, M&stabi< /h :

! competitor who gets ahead

;, @&n&*%%i

V
8
! pro<imity close intimacy very nearness
>, Mar<a C

! proceed ahead pass through

A, M&stani0 $

! from '--~! or , '- to rise see! growth or

height
E($lanator Notes! Gou 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 pro<imity with the Lord" 8or
was there any place of advancement left for any other top-
see!ing aspirant"
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet $he fact is that of all the creatures their !nowledge ends at
the seventh heaven" It is the singular honour of Prophet Muhammad _~ ;
-' ~; that his accession and information about things high up was well beyond
that limit"
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11. You made IowI aII high-ranking stations when

You were inited to high with uniue distinction
GIossar
6, K#afadta ?

Q B ! you put to shame brought to low

7, Bil-Idafat ^

,T.

! with respect to +refers to attributes of

Prophet ;A7/
9, Noodeeta ?

V ! you were called invited

;, M&frad

! uni*ue e<ceptional
>, Ala0 $

! distinguished personality eminent figure

E($lanator Notes! +7ith your virtues and attributes/ Gou
reduced to low level any other stage or grades of e<cellence
or height when you were e<clusively invited to the loftiest
station as a uni*ue and distinguished guest- a singular and
unprecedented honour
SSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSS
SpirituaI Contet -n the night of Ascension Prophet _~ ; -' ~; was
invited with these words: _-! '-- ; _ _~ ~ ; --! ,- '-- '- - -
"

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11. So that ou win a union that shouId e hidden

From ees and in secret, to sta in occuItation
GIossar
6, Ka z1 ! so that Tafoo: q

M ! you be successful you

win over you attain
7, Ai 6

= ! what a +secret union/H

E($lanator Notes! $he call +invitation/ from the Lord was
to stage for you a union away from the human or heavenly
loo!s and to share the +divine/ secrets"
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116. You accumuIated, unshared, eer distinction

You adanced aII posts passing
ostruction
GIossar
6, 1&:ta , ! you accumulated +to =ag incise notch from
, /
7, +&:ta , = ! you moved ahead advanced progressed
9, M&:da#i0 - , - ! hindrance resistance congestion
impediment
E($lanator Notes! Gou carved out for yourself every thing
worth pride for yourself being uni*ue in their possession at
the highest degree" Gour movement upwards to highest
posts in the heavens was unhindered and very smooth"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet ;cholars refer to the e<clusive distinctions of Prophet
Muhammad _~ ; -' ~; which were not attained by any of other Prophets
such as being the ;eal of the Prophets permission from the Lord for intercession
for his @mmah on the 2ay of 3udgment attaining the praised station + '-- -;- /
stream of ,-;- direct vision of the Lord highest grades (-,-=-) etc"
,~; ;, ; J;,- _-- ; --,- - _|~ - S ;- , _- ;~ ,~ ,=~
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11. Ranks conerred on ou are high in
estimation
BIessings or ou are eond comprehension
GIossar;
6, +alla J = ! rose e<panded became high
7, Mi<dar - - - ! *uantity magnitude amount volume
9, ?&lleeta ~ -; ! you were made custodian conferred on
you
;, A::a , it was difficult rare scarce
>, Ooleeta ~ -; granted to you bestowed upon you
E($lanator Notes! $he high ran!s that have been
bestowed upon you are great in number so much that the
blessing and +e<clusive/ favours of Allah Almighty for you
can never be comprehended fully"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet Besides the favours mentioned in the previous verse +see
spiritual conte<t above/ Allah Almighty has destined His beloved Prophet _~
; -' ~; to be the first to enter the paradise on the 2ay of 3udgment" His
@mmah will precede other @mmahs 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 @mmah Allama Ismail Ha**i
Andalusi in his (afseer )oohul Bayan says: Dthey are not given infinite
wealth so as to avoid lengthy accounting on the 2ay of 3udgment" $heir life span
is not prolonged so that their hearts do not become stony-hard" $hey will not be
caught by sudden death so that their e<it from this world is not without
repentance" $hey were sent last in this world so that they do not have to stay in
graves for long li!e other nations"E
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118. GIad news to us- MusIim group, we did gain

A protection piIIar, neer to go in demoIition
GIossar
6, Inaaat - '- protection care
7, R&=n ,- ! shore support pillar
9, M&n#adi0 - | - - demolition raIing ruin

E($lanator Notes! - the party of MuslimsH glad tidings for
us all that we have got a protection and care in the person of
Prophet Muhammad _~ ; -' ~; who is such a solid
pillar of support which is unsha!eable ever"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet $his @mmah 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 $ayammum +touch-dust procedure/ iv/ ablution
prescribed for the @mmah v/ prayers prescribed to get union with the Lord vi/
!dhan or call to prayer instituted vii/ ~- was introduced viii/ ritual prayers to
be offered in line standing li!e angel formation Friday bestowed with a moment
of prayer acceptance i</ >amadan or fasting benefits </ forgiveness in
>amadan on vast scale and special ,~ meal <i/ 8ight of Power ----
awarded <ii/ no hardship placed mista!e or involuntary blunder made
unaccountable <iii/ Islamic ;hari&ah made a complete code less acts rewarded
with greater reward compared to earlier Ummahs <iv/ one !illed in plague is a
martyr <v/ Ummah will continue to be guided by 0utb -taad 8a=bad Abdaal
and 9hous <vi/ they will stay less in graves being the last Ummah but will come
out first on the 2ay of >esurrection <vii/ many a sinner sections of Ummah will
be interceded by Prophet Muhammad _~ ; -' ~; and other friends of
Allah for entry into paradise and this @mmah will enter first into paradise and
<viii/ the hari<ah of Prophet Muhammad _~ ; -' ~; will last forever"
"
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119. AIIah gae him CaII, he inited us or His deotion
High-honour Prophet, we a high-honoured nation
GIossar
6, @a*ee - ! one who invites for religious path caller to
good deeds
7, A=ra0ar R&s&l , - J ~ , - most honoured amongst all
prophets
E($lanator Notes! ;ince Allah Himself titled our Prophet
Muhammad _~ ; -' ~; as the most honoured
amongst the Prophets whom he sent to invite us for His
submission and obedience we also ta!e pride to be the best
amongst entire nations that passed before us"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet ;ince Prophet _~ ; -' ~; himself merits to be called
i ~,~ J~,- +highly esteemed/ = J~,- +greatest/ and J- J~,- +the best/
amongst the Prophets his Ummah has also been bestowed the titles of - ,-
+most honoured among the nations/ - ~,~ J +esteemed among the nations/
and -V,= +best among the nations/" 0uran says: --- ,= , - ~= , = , '--
+(ranslation* You are the est nation taken amongst the mankind/" $he
superiority of this Ummah against other nations is also evident in other divine
;criptures" 0uran has given this special and e<clusive pride to the present
Ummah: ;-; - - '-| ~ , '--' ((ranslation* You shaII e witness oer the
mankind on the Da o Resurrection).
,; ,'~- -'- _~;- -,- - ,-~ , ,-- '-- -,-

e` E5

_~ ; -' ~;
"#a$ter Ei-#t
REARDING THE BATTLES OF PROPHET MUHAMMAD
_~ ; -' ~;
Introd&/tion! $his ,hapter contains 22 stanzas" $his
chapter describes the 3ihad +Holy 7ar/ its conduct against
aggression firmness and chivalry shown by the Prophet
Muhammad _~ ; -' ~; and his companions during
battles" How enemies would shiver upon his onslaught on
the battlefield and how their consecutive defeats had baffled
them" $hey 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 !eenly hosted by the ,ompanions of the
Prophet _~ ; -' ~; " Initially on wea! foundations it
had gradually stabiliIed with the addition and accession of
allies and die-hard believers who were steadfast" $heir
bravery was matchless" $heir performance on the occasion
of the battles of Badr Uhud and Hunain proved their mettle"
@nder the command of the Prophet _~ ; -' ~; they
became the best fighting force and well-disciplined troops on
the battlefield" $heir s!ills included sword fight targeting
spears and lances and riding in which they ac*uired 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 subse*uent epochs"
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120. Enem hearts scared at the news o his Commission

Like on a shriek, heedIess cattIe Iee o in dispersion
GIossar
6, Ra*at ~ ! from _; means fear fright terror dread
7, Nab*atin -, '- - shrie! noise shrill
9, A5falat ~ - = from J'-= to startle frighten scare away
drive away
;, G#ana0 - sheep goats cattle
E($lanator Notes* @pon receiving the news of his
,ommissioning to Prophethood the enemies& hearts were
filled with fear and they got scared away" It was li!e the
heedless cattle who wander around and flee away in fear
upon hearing a loud shrie!"
-; _- '- - '- '|- '- ;~ -' - , _- ,-, ,= - t '~ -
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121. On the attIeieId with them, aIwas in conrontation

Lance-hit oe, as utcher meat on wood suspension
GIossar
6, M&*tara=in 4, , - - battlefield combat ground campaign
site
7, 1a=& ; they became li!e
9, .ana '- spear lance
;, ?ada0 ~ ; butcher&s bloc! butcher meat
E($lanator Notes! Prophet _~ ; -' ~; always met
them fiercely on all the battlefields" $heir fate was similar to
the slaughtered meat pieces hanged on a butcher&s bloc!"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet Prophet _~ ; -' ~; attended JB battles in person"
-ut of these he too! to active combat in nine battles namely: Badar @hud
Mureesa battle of 2itch Bani 0uraiIah campaign %hyber con*uest of Ma!!ah
Hunain and $aif"

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122. Strong desire to Iee and et the did en on

Meat-piece with eagIes, uItures up in heaen
GIossar
A) ?add& ; - ; they wanted they li!ed
B) Kad& ; - '- ! they came near to almost
C) Ya-#bit&n , ; = - - to envy
D) U<baan , '- - plural of '- eagle
E) Ra=#a0 = vultures +plural of = /
E($lanator Notes! $hey +enemies after confronting him
were so terrified/ they wanted to flee from the battlefield"
$heir plight was such that they even envied on the body
parts of their !illed comrades which were up in the s!ies in
the grip of eagles and carnivorous vultures +at least free and
away from the awe and stri!es of the Islam&s fighters/"
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12. Nights passed , their count to them in oIiion

UntiI came nights o months when war oridden
GIossar
6, Ta0dee - passed spent
7, Ma La0 ta=&n '- - , - until it did not happen turn up
9, As#*#&r&l 1&r&0 , | ~ , - ! forbidden months" Four
months of the Islamic ,alendar namely: ?ul 0ad ?ul ha==
Muharram and >a=ab when no hostility or war was
allowed to any warring tribe.
E($lanator Notes #nemies were so terrified that they
even forgot the count of days and nights" $he only thing they
remembered was when would the forbidden months& come
up so that they could escape this onslaught"
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12. As i the reIigion is a guest, Ianded in their pIane

Its eer chie ing to eat enem Iesh, so keen
GIossar
A) 1all J landed came around appeared
B) Sa#a ~ '~ plane
C) .ar0 , ! chief lord master
D) .ari0 , very eager enthusiastic !een
E($lanator Notes! As if this religion +Islam/ was li!e a
guest which had landed in their fields with each of its
commanders !een to attac! the +invading/ enemy and peel
their flesh"

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12. GaIIoping arm atop horses in ocean

CoIIiding waes o man a Champion
GIossar
6, Ya5&rr& , - ! driving galloping pulling ahead
7, K#a0ees ,, = ! army an army has five sections: ----
front force ~ ,entre -- right of centre, -,~- left of
centre e '~ rear force"
9, Sabi#at , - '~ ! floating +here it refers to fast galloping
horses/
;, M&ltai0 = - - from =- to collide +attribute of waves/
colliding
E($lanator Notes! $his religion drives the vast numbered
army of Islam&s heroes on horse bac!s" As if the waves of
ocean !eep stri!ing and spreading farther at lightning speed
and with full force"
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126. For aII assigned to AIIah, a

compensation Attack to uproot inideIit- its
termination
GIossar
6, M&ntadabin , - - - - ! from ---!means to deputiIe second
7, M&#tasib ~, ~ - - ! hopeful of reward compensation
9, Yastoo ;= ~ - attac!s burst into storms +from ;=~/
;, M&stasil J~ ' - ~ - to uproot e<terminate +fromJ'~-~!/
>, M&stali0 = ~ - same meaning as at 6 above"
E($lanator Notes! #very one who has become a deputy to
second the religion of Allah is an evaluator of his inner self +
~, ~ - - also meaning a hopeful of reward/" He attac!s the
infidelity by storming it with the ultimate aim of crushing it
forever"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet Prophet _~ ; -' ~; had developed an army which
was riding on fast running horses bursting upon enemy li!e waves" $hese troops
of champions were , - - - - +accepting the call for 3ihad/ whenever called for and
~, ~ - - +those desiring martyrdom and its reward/"

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12. UntiI the comit o IsIam turned their cohesion

Ater separation, it did join in a uniied connection
GIossar
6, G#adat - ! became
7, B#i0 | - 7ith them +,hampions of Islam warriors/
9, Mos&lat&r Ra#0 -; ~ ; - , - connected to womb get
help
E($lanator Notes @ntil the nation of Islam by virtue of
3ihad became united with its helpers into one monolithic
community with many aides and assistants after a long
separation"
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128. Nurtured eternaII them as est

patron
Best custodian, neer widowed or orphan
GIossar
6, Ma=foola -; - - one whose rights are protected who is
duly attended
7, Balin J, - husband or patron
9, Taita0 - - orphaned
;, Ta*i0 - - ! widowed
E($lanator Notes! Because of these champions of Islam
Islam +polity/ was ta!en care of its needs in such a way that
it got a father or a husband thus never again it became
orphaned or widowed"

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129. Ask their opponents, the are Iike

mountain What the saw o 'em, in each
conrontation
GIossar
A) M&saadi0 - '~ - ! adversary opponent
B) M&stada0 - = ~ - ! fighting arena where fierce battle is
fought
E($lanator Notes $hey are strong and sturdy li!e
mountains" As! about them from their confronters who will
tell how they found these Muslim champions on the
battlefield"
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10. Then ask Badar, ask Uhud and ask Hunain

Their death mode, worse than ood
poison
GIossar
6, F&sool J ; ~ - ! plural of J~- means type portion
category +also crop/
7, 1atf ~, - ! death
9, Ad#a _- ! rom - means worse severe
;, ?a=#a0 = ; from =- means eating disorder +plague
food poisoning/
E($lanator Notes As regards chivalry and achievements
of Muslim warriors as! +accounts of/ Badar @hud and
Hunain battles you will notice how enemies had death blows
stri!ing them in what painful forms which were worse than
dying of food poison"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet >efers to battle of 7ells at Badar+' A"H"/ @hud battle +.
A"H"/ e Hunain e<pedition +in A A"H"/ where Muslims defeated their adversaries"
At Hunain Muslims were J)))) and opponents were .))) only" -n 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"
7hen only a handful of ,ompanions were left around Prophet _~ ; -'
~; who was riding on a mule said: _---'- -- '- ,-! ~=--- " At Last Prophet
_~ ; -' ~; threw pebbles unto the enemy side which blinded them"
Muslim troops were aided by invisible angels from s!ies and in the end came out
victorious"
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11. Their white swords return red ater penetration

Into Iong, Iack-haired heads o aII the oeman
GIossar
6, Al0&sdari - ~ - from -~! bring bac! +animals after
watering them/
7, ?aradat - ; from -;; to ta!e to +animals to their
watering place/
9, M&s%addin - ; ~ - blac!
;, La0a0 - ! plural of - hair which come down upto
ear-lobe
E($lanator Notes! $he Muslim heroes attac! in such a
way that their white swords penetrate the heads of enemies
cutting through their dar! hair and when drawn out they are
red with enemy-s!ull blood"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet Long blac! 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 !nit 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 brea!ing
their pride so that the Muslim warriors& swords were full of blood after piercing
through the enemy heads"
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12. CaIIigraphers with tanned writing, didn't

aandon
Their pens an Ietter (organ), without punctuation
GIossar
6, Sa00ar , ~ ! tan brown
7, G#air M&n*a5i0 , - - without dot mar!s of
punctuation
E($lanator Notes $hey showed such feats of spear-
casting that no body-part of the enemy was left without
penetration" $heir lances wor!ed li!e a calligrapher&s pen
wor!s on the canvas leaving no part untouched"
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1. WeII-armed the are, with signs o distinction
As the rose pIant, rom Acacia, does outshine
GIossar
6, S#a= 4 '~ pric! pierce + - '~ _ ~ - means fully armed
to the teeth bristling with arms/
7, See0a ' ~ sign mar!
9, Sala0 ~ Acacia +a rose-type shrub with white or
yellow flowers but thorny ones/
E($lanator Notes ,ompanions of Prophet _~ ; -'
~; are fully armed" $hey are distinct by their *ualities +of
cleanliness and piety/ which ma!e them distinct from others"
Li!e a rose flower which always stands distinguished despite
resemblance with Acacia flower which is thorny"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet 0uran mentions distinct *ualities of Prophet _~
; -' ~; &s companions: '~ - |;=; ,- -;~-,- +(ranslation* (hey
ha"e si'ns on foreheads by im#ressions from #rostration (#rayer.)
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1. Their ragrance ictor-wind reaches our paiIion

You reckon roses in udding, these armed aIiant one
GIossar
6, Nas#r , ~ - ! fragrance
7, A=0a0 ' - ! +plural of - cover of rose perianth caly</
9, Ka0i _ - armed ironclad +Also means brave valiant
bold courageous/
E($lanator Notes $he fragrance of these valiant warriors
reaches you through the wind of victory" ;o you can see that
li!e a flower embedded in its cover they loo! embedded in
their armour"

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1. The sit on horse-ack, Iike growth o

egetation Not tight eIt ut ecause o high
determination
GIossar
6, 8&#&r&l K#ail ; | = J = - horse-bac! +,|= bac!/
7, Nabt ~ - - ! plant sprout shoot
9, R&ba '- ! hill hilloc! mound hummoc! !noll
;, 1a:0 , resolve determination steadfastness
>, 1&:&0 , belt girdle strap waistband
E($lanator Notes 2uring ride these companions of
Prophet _~ ; -' ~; are 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" $heir 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"
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1. Enem hearts aded intensit o

trepidation
The couId not dierentiate a Iam rom a Iion
GIossar
6, Taarat '= ! flew off + ,,= ~-- flying of heart means
getting panic!ed/
7, Baas , ' - ! force intensity
9, Fara< _, - ! fear dread
;, Ba#0| - ! calf lamb +plural/
>, B&#a0 | - valiant brave heroic +plural/
E($lanator Notes $he enemies lost heart by intense fear
of these companions of Prophet _~ ; -' ~; so much
that they got nervous and could not distinguish between a
brave man and the lamb +innocuous !id of sheep/ and would
run away at the sight of a calf or lamb"
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16. Whoeer gets Messenger o AIIah's

protection Een the Iion i he sees in his den
turns suIIen
GIossar
6, Tal<a _ - - ! from _-- meet encounter
7, A5aa0 '= ' plural of = ' den lion&s habitation
9, Ta5i0 - from =;dumbfounded sullen speechless +for
fear anger/
E($lanator Notes! He who has got the aide and protection
of Allah&s blessed Messenger _~ ; -' ~; 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 _~ ; -'
~;&s protected person"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet Prophet _~ ; -' ~; &s companions blessed by his
blessed company were most fearless persons on the earth" ;afinah ~ _-'-
-was a freed slave of Prophet _~ ; -' ~; " He was arrested by >oman
enemies in one of the battles" At one point he found an escape and fled" -n his
way he encountered a lion whom he as!ed that he was going to =oin Prophet&s
army" @pon hearing this the lion too! the lead to escort the man until he met his
colleagues safely" -nce Abdullah bin -mar ~ _-'- - found a crowd on his
way" He came to !now that a lion had bloc!ed a public road and had also !illed
some people on this route" He alighted from the ride animal approached the
lion too! hold of lion&s ear and said: DI warn you not to annoy people get into
your den"E Lion left the place with a bowed head"
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18. You won't ind unaided, an o his companion

And an o his enemies Iet, without a
diision
GIossar
6, M&n<asi0 ~ - - - ! division reduction split pieces
curtailment crushing
E($lanator Notes! He is such a !ind 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"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet #ven the great saints owe their grades and esteem because
of Prophet _~ ; -' ~; &s favour and blessings" Allama Ha**i
says 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 _~ ; -' ~; /" $hat man as a proof of his silly tal!
*uoted a tradition that Prophet saidC I love three worldly things: women perfume
and prayer- the last one lending coolness to eyes"E ;o Allama Ha**i replied to
him that Prophet _~ ; -' ~; had said that three things were made
pleasant to me from this world +not that he himself loved those three things/"
Allama Ha**i said that he even felt uneasy why he had to hear such a bad
remar! wrongly attributed to the Prophet _~ ; -' ~; " Later in his dream
he had a blessed vision of the Prophet _~ ; -' ~; who said:& Ddon&t
worry his affair is winding up"E Later according to Allama Ha**i I heard the man
was proceeding with his personal effects when he was !illed on his way" $hus
attributing twisted remar!s or belittling the honour of Allah&s blessed personalities
is prohibited"
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19. He settIed his nation in ortress as communion

Like a Iion stas settIed with its cus, in its
den
GIossar
6, A#all J ! to settle place put locate position
7, 1ir: , , ! fortress inaccessible place
9, Lais ~ - ! lion
;, As#baal J '- ~ ! plural of J-~ lion cub
E($lanator Notes! He placed his @mmah +nation/ in the
strong fortress +of Islamic ;hari&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 loo! with a
malicious eye"/
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet A Hadith 0udsi +2ivine tradition/ says: Dthe basic Islamic
tenet >almah -! ! J;~,-- - is a protected fortress" 7hoever
entered into its fold got a shelter and became secure"E

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10. Man times, AIIah's word reutted their contestation
How man times soIid proo reuted their disputation
GIossar
6, +edda# J- = to dispute argue contest put one down
disgrace twist
7, +adal means J--,-- highly troubling mischief-ma!er
bitter contester
9, K#assa0 ~ = very inimical severe opponent wrangler
;, B&r#aan , ' , - ! a solid proof strong and irrefutable
argument
E($lanator Notes! How many times Allah&s word +Holy
0uran/ has disgraced the bitter opponents of the Prophet
_~ ; -' ~; +by giving counter-arguments or
re=oinders/ and how many times strong solid and irrefutable
proofs +including miracles performed by the Prophet _~
; -' ~; / have silenced his bitter enemies"
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11. Haing knowIedge (untaught) suices as a phenomenon

In ignorance das, high moraIs despite eing orphan
GIossar
6, Kaffa= 4 '- - ! It is enough for you +suffice to mention/
7, U00i - one who is from mother&s womb +!nowing
untaught/
9, Tadeeb -- - ' - ! training manners morals
E($lanator Notes! His being a well-!nowing person +most
literate/ despite the fact that he had never been formally
taught anything by the worldly teachers - and his
e<traordinary 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"/
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet $he world learnt its best ethics and morality from the conduct
of Prophet Muhammad _~ ; -' ~; who was taught all this mannerism by
none other than his Master: the-all-!nowing Allah" Prophet _~ ; -' ~;
said: DMy Lord gave me a good education and bestowed upon me the best
manners"E
'- '- - S ~-- ~-,- ==; ~~;--
-,- J,- ,;-' -~ , -- -~
J ~ - - ~'-- _- ~= -,-- ,- _-'-
'-~; ,- J ;~ _~ ; -' ~;
"#a$ter Nine
ASKING ALLAH'S FORGIVENESS AND INTERCESSION
BY PROPHET MUHAMMAD _~ ; -' ~;
Introd&/tion! $his ,hapter 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
eulogiIing the worldly !ings and ministers" $hose 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" $hus
temporal gains were preferred by him over lasting blessings
in the world hereafter" 2espite all this he has a ray of hope
in this twilight phase of his life" $he connection that his heart
has developed with the person of Prophet _~ ; -'
~; who is an ever-giver to his @mmah fellows is to e
become his source of forgiveness" $he poet has composed
this #ulogy or :aseedah as a compensation for the
misdeeds of lost days and fervently hopes that the same will
by virtue of its acceptance from the Prophet _~ ; -'
~; become a source of his deliverance from the hell
punishment on the 2ay of 3udgment"

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12. I presented to him a EuIog which I seek demission

For m Iie that passed in poetr, (kings') serice- in sin
GIossar
6, K#ada0t& ~ - - = ! I presented in his court +or I served
him/
7, Asta<eel J - - ~ C from -'--~! resignation demission
giving up a =ob
9, Mada _- spent
E($lanator Notes! By presenting a #ulogy +_, - - - / in the
court of Prophet _~ ; -' ~; I am see!ing
forgiveness through his +Prophet _~ ; -' ~; &s/
intercession for the sinful life that I spent in composing court
poetry and the %ings& service"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet As people used to get Prophet _~ ; -' ~; s
blessings and intercession for relief in various calamities during his worldly life
time so they approach his court for see!ing his intercession even now" 0uran
says:
;-; |- -! ;= |~-- 4;'= ;,--~'- ,--~; |- J;~,- ;-=;- '-; -
'
TransIation E'en t#ose %#o did in5&sti/e to t#eir sel'es /a0e to o& and
as=ed Alla#*s for-i'eness and also t#e $ro$#et as=s t#eir for-i'enessE o&
%ill find Alla# t#e re$entan/e-a//e$tor and 0ost Mer/if&l )Al-Nisa A;,2
Allah says: 3O belie'ersH Fear Alla# and see= inter0ediar to%ards 1i0 and
fi-#t in 1is $at# so as to be s&//essf&l )Al-Maida! 9>,
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1. Two enchained m neck, I ignorant o

reaction B these two, me Iike an animaI or
immoIation
GIossar
6, .allada - the two have chained my nec!" 0alladah is
a leather strip put in the nec! of sacrificial animal"
7, A%a<ib ~ ; conse*uences
9, 1ad - animal for sacrifice
;, Na*a0 - animal
E($lanator Notes! $hese two i"e" court service and poetry
in praise of !ings chained my nec! +enslaved me/ so that I
became oblivious of the fear of conse*uences" I was
behaving li!e a sacrificial animal who wears a chain and is
led on its way to slaughter spot but remains unaware of its
fate"
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1. I oeed the temptation o outh in twin

condition I gained onI piIes o sins and eeIing
o contrition
GIossar
6, Atat& ~ = C I obeyed
7, G#a C sins seduction temptation
9, Saba '- ~ C youth tender age
;, Aasa0 '- ' * sins
E($lanator Notes! I was under the temptations and
into<ication of youth during court service and poetic mind
and loH at the end of the day I realiIed that I had gained
nothing worthwhile in this business but only accumulated lots
of sins and remorse"
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1. AIas! M inner seI made a Ioss in this

transaction I didn't u reIigion against worId,
did not argain
GIossar
6, Faa '- AlasH
7, Tasi0 ~ - ! from ;A7AM ; ~ to bargain
E($lanator Notes! AlasH My ,-- or inner soul accrued a
great loss in its worldly transaction" For it did not do the right
deal" Instead it bought the comforts and lu<uries of this
world against religious in=unctions" Ideally it should have
been vice-versa" Loo! at my stupidity even in this pathetic
deal I did not bargain at all and whatever sins came in my
way I !ept committing5collecting them"
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16. Who, not or deerred ut prompt proit, do hasten

Their Ioss is eident in arter or prepaid deaI done
GIossar
6, Yabi* o& - - he who sells
7, Aa5ilan = ' late coming +reward in the world hereafter/
9, AA5il = ' ! instantly coming +worldly benefits or profit/
;, Yabn , - - ! it appears becomes clear
>, G#abn , - wrong loss detriment
A, Bai*o& - ! transaction when buyer and seller e<change
their commodities at one and the same time"
B, Sala0 ~ ! transaction when price is pre-paid and
delivery of goods or services comes later"
E($lanator Notes! 8ow there is one who buys prompt
profit of this world +in the shape of lu<uries and pleasures
availed in violation of Lord&s in=unctions/ at the e<pense of
eternal world&s profits +that will accrue in the world hereafter
by obeying the Lord in this world/" ;oon it becomes *uite
clear to him that he made a loss in this deal both in terms of
worth of petty gains that he ma!es in this world and also in
terms of great loss that he will accrue in the world hereafter
for which he made no pre-payment +by doing good deeds"/
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conention
With the Prophet (SAW), nor m rope in
disruption
GIossar
6, Aat ' from ,'-! I$GA8: I do I bring forth
7, M&nta<idin , - - - - brea!able
9, M&nsari0 , ~ - - brea!abale past over up lapsed
E($lanator Notes! #ven if I commit sins my covenant
+firm belief in the intercession by the Prophet _~ ; -'
~; on the 2ay of 3udgment/ is not brea!able" ;o my
relation my affinity and my contact with him is tied through a
chord or rope which is very strong and unseverable"
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18. To me, guarantee rom him, m name

possession Muhammad- the est in aiding a
conention
GIossar
6, 8i00a# - - ! protection security guarantee pact
7, A&%fa _- ; ! to fulfill to abide by commitment
E($lanator Notes! ;ince I also bear his name Muhammad
+his namesa!e/ I have an inbuilt sense of protection +and
hope of intercession through him on the 2ay of 3udgment/"
And who else amongst all creations is a better person in
!eeping guarantees and sureties than Prophet Muhammad
_~ ; -' ~;
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet $here are many Ahaadith which *uote that whoever bears the
name Muhammad or Ahmad Allah will e<empt him from the hell fire by virtue of
these being the names of His most beloved Prophet _~ ; -' ~; "
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19. I he wiII not hoId m hand on the Da o

Reckon B aour, then pronounce, aIas! m
decIination
GIossar
6, Ma* aad - ' - ! 2ay of 3udgment" Promised 2ay +of
>ec!oning/
7, 8allat&l .ada0 -, - - - ! lapse of foot declination led
astray
E($lanator Notes! -n the 2ay of 3udgment if I am not
able to attain the supportive and caring hand of Prophet _~
; -' ~; then declare it openly that I am the one who
got lost and went astray"

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10. UntenaIe- a hopeuI rom his grant get

depriation
Or a sheIter-seeker turned awa without eneration
GIossar
6, 1as#a '~ ' ! Far be it be not possible
7, Ra5i = ! holding high hopes
9, +aar '= see!ing refuge shelter neighbourhood
;, G#air Mo#tara0 , , - - ! unhonoured unanswered or
unattended
E($lanator Notes! 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"
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11. Eersince I undertook his praise in m contempIation

I 'e ound out this, as est guarantor or m saIation
GIossar
6, K#alasi ~ = salvation e<emption +from hell fire/
happy ending
7, M&lta:i0 , - - ! committed one who !eeps his word
concessioner
E($lanator Notes! #versince I have made upon myself
obligatory to compose his praise and verses of eulogy in my
stream of thoughts I have found it so soothing and
reassuring to guarantee my salvation +recovery from
paralysis/ and also as a confirmed source of my salvation
from the hell-fire in the world hereafter"
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12. Hand soiIed him, riches him n'er
aandon Rain rings Iowers, een on a rock
mountain
GIossar
A) Lan Yafoot , - ; - - ! shall never *uit or let diminish
B) Taribat ~ - , - ! become dusty soiled +cultivated/
C) 1aa ' ! rain
D) A=a0 - hill hilloc! mond
E($lanator Notes! His grant and largesse will never
e<haust or part with the one whose hand he +Prophet _~
; -' ~; / cultivated" It&s li!e 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"

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1. ohair pIucked worIdI Iower, I 'e no intention

ohair's hand used in praise o Harim in Sinan
GIossar
6, I<tatafat ~ - = - pic!ed chose e<tracted
7, Asna _- - praised" Haram bin ;inan Marri was a tribal
chieftain who had arranged reconciliation of Abs and
?ubyan tribes after hectic efforts following their long
drawn bloody wars and was praised by ?ohair in a
eulogy"
E($lanator Notes! +By e<pressing eulogy for the Prophet
_~ ; -' ~; / I never did intend to pluc! the flowers of
the world +mundane gains/ as was done by ?ohair who did
so in the praise of Harim bin ;inan"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet ?ohair bin Abu ;alma was a famous poet who was labeled as
Ash&arun 8as +peoples& poet/" His son %a&ab bin ?ohair +see intoductory article iii
of this boo! for his biography and 0aseedah/ had recited a eulogy +0aseedah/ in
the court of Prophet _~ ; -' ~; " ?ohair died before the ,all of the
Prophet _~ ; -' ~; " ?ohair was not only himself a poet his father
maternal uncle his sister ;alma his two sons %afab and Buhairah as well as his
sister %hansa all were accomplished poets" Harim bin ;inan- a tribal chief used
to grant largesses to ?ohair who composed verses fre*uently in the former&s
praise and honour"
J ~ - - ,~'- _- '='--,-- ; , '='-
"#a$ter Ten
REGARDING INTIMATE TALK AND REQUEST FOR
NEEDS
Introd&/tion! $his ,hapter contains 9 stanzas" It describes
the intimate departing tal! that the poet feels to submit
before the Prophet _~ ; -' ~; Here he also
e<presses his dire needs +of salvation and forgiveness/"
7hile the 0aseedah +#ulogy/ seems to end at verse JK' it
is appended by almost half a doIen e<traneous verses
which seem to have been added by later poets5reciters"
Imam Bouseri admits of his blunders and
voluminous sins but is well confident that these sins are too
small before the vast magnitude of mercy and !indness in
the magnanimous sight of the Prophet _~ ; -' ~; "
He is very much hopeful that forgiveness would come forth
in abundance matching in magnitude with the immense
count of his sins"
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1. O est mannered!, or seeking reuge I 'e none

Sae ou, on approach o crises, their aIiction
GIossar
6, Aloo: - ; - I see! refuge shelter
7, 1&lool J ; ! descent happening approaching
9, 1adisil A0a0 ~ - ' - approaching tragedies +;ome
refer this word as the panic that would be witnessd on the
advent of the 2oomsday/"
E($lanator Notes! - you who are the best-mannered and
in the highest degree of courtesy and mannersH I have no
other shelter than yours in the hour of grief and tragedies
+when the panic of the advent of 2oomsday sets in/"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet 0uran says: ;-; |- -! ;= |~-- 4;'= ;,--~'-
,--~; |- J;~,- ;-=;- '-; - ' Translation! E'en t#ose %#o did
in5&sti/e to t#eir sel'es /a0e to o& and as=ed Alla#*s for-i'eness and
also t#e $ro$#et as=s t#eir for-i'enessE o& %ill find Alla# t#e re$entan/e-
a//e$tor and 0ost Mer/if&l )Al-Nisa A;,2
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1. AIIah's ApostIe! our esteem at me not in diminution

When Kind God eposes as Aenger on Resurrection
GIossar
6, Lan Yadee< , - _ - never will compress or s*ueeIe
7, Ta5alla _ - ! reveal assume be manifest as
E($lanator Notes! 7hen on the 2ay of 3udgment Allah
Almighty will appear as A1#89#> 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 e<clusive
powers granted by the Lord of intercession on behalf of
sinners/"
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16. From our ount is worId, its Iater reincarnation

From our sciences, knowIedge o PIate and Pen
GIossar
6, @arrat , ~ fellow wife +here it refers to the ne<t world-
the hereafter/
E($lanator Notes! It is your grant and because of your
blessed e<istence that this world and the hereafter were
created" $he entire !nowledge and sciences contained in the
2ivine -late and -en are actually but a portion of the overall
comprehensive and e<haustive !nowledge that Almighty
Lord has revealed unto you" _ ;'- _-! - - - '- _ ; AIIah
reeaIed unto His serant whateer He reeaIed +on the
night of I;>A-Ascension/.
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1. O sinner souI! despair not i committed major sin

Major sins against orgieness are ut aerration
GIossar
6, 8alla# , -, slip fau< pas lapse error
7, A:0at ~ = ! e<panded +lapses/ proliferated
9, La0a0 - ! slight mental derangement touch of
madness or insanity minor sins
E($lanator Notes! - my sinner soulH 7orry not and loose
no hope even if you have committed worst sins and in great
numbers" All such acts when compared to the forgiveness
that Allah will grant for the sa!e of His Messenger _~
; -' ~; are =ust small lapses or +to be treated as/
mental aberrations"
_,;- _ ,- ~; ;- ~ _ ~; ,- - ;=--- ;= _ J ,- --,- '-
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It comes in distriution sins' count in proportion
GIossar
6, La*alla J - Perhaps may be
7, 1een , when
9, Isan , '~ disobedience insubordination insurgency
E($lanator Notes! ;o when the mercy of the Lord is to be
divided +on the 2ay of 3udgment/ we sinners anticipate a
larger portion of it compared to the share of righteous and
pious ones" In fact we loo! forward that bounties will pour
on us in proportion to the number and intensity of sins that
we have committed when the Prophet _~ ; -' ~;
intercedes on our behalf on the 2ay of >ec!oning"
HafiI ;hiraIi says: ~~- '- ~~ -= ,'-~ ;,- - - S _-~- ~-,- '|-- --
"

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19. O M Lord! do not make m hopes in ou in inersion

And make in m caIcuIations (o hope), no disruption
GIossar
6, M&n*L=is ,, - - inversion reflection
7, M&n=#ari0 , = - - to be torn to tear
E($lanator Notes! - my ;ustainerH Let my high hopes in
Gou are not torn asunder at your supreme pavilion and all
my calculations and counts of forgiveness remain intact and
untorn"
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160. (O Lord!) Seeks merc in oth worIds our this ondsman

His patience when caIamities attack, goes in
dispersion
GIossar
6, A#%aal J; ! +plural of Hol/ terror fright alarm shoc!
7, Yan#a:i0 , | - - ! gets defeated overpowered
van*uished
E($lanator Notes! - LordH Have mercy and grace for this
servant of Gours in both the worlds: this one and the world
hereafter" I am a feeble person my forbearance and
courage is so limited that when the wordly calamities or fear
approaches me I get overpowered and beaten"
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161. Permit Your pra-showering cIouds' permanent span
On Your Prophet SAW with continuous, torrentiaI rain
GIossar
6, S&#b ~ ~ ! clouds
7, Man#il J | - - fountain well spring +here means
torrential rain/
9, M&nsa5i0 ~ - - consistent in harmony corresponding
matching
E($lanator Notes! - LordH As Gou and Gour angels send
prayers and salutation +alat and alam/ on Gour Prophet
_~ ; -' ~; command the clouds to !eep sending
showers of such prayers on Gour Messenger _~ ; -'
~; eternally li!e does the heavy downpour non-stop and
with full force"
KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK
SpirituaI Contet 0uran says: , ! ; - - - , ;~ - _ _ - -- '- , -- -'| -
;-- ' ;~ ; ~ ; ' ~ - $ranslationC Alla# and 1is an-els send
blessin-s on t#e 4ro$#etE O e %#o belie'eH o& too send blessin-s and
sal&tations on #i02
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162. As Iong as east wind moes ranches

o Baan
CameIeers transport cameIs, in jouI chanson
GIossar
6, Ranna#at ~ - ! to sway to stagger
7, Al-Baan , '- - ! the #gyptian 7illow a tall tree li!e
tamaris! grows singly with e<otic fragrance" It gives oil
called Alban oil"
9, Atrab , = ! to delight entrance transport with =oy
;, Ees , ! +plural of A&ees , / camel&s
>, 1adee - ' ! Haddaj cameleer camel driver
E($lanator Notes! +$o be read in continuation with
previous stanIa/" - Allah -'-~ _-'-; H %eep sending prayers
and salutations upon Prophet Muhammad _~ ; -'
~;/ as long as the easternly wind !eeps swaying the
branches of Baan tree and as long as the cameleers !eep
singing enchanting songs while driving their camels in trance
and ecstasy"
P.S. 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
=ourneying camels coming into trance at the chanson of cameleers etc" In short
as long as the world lasts the peace and blessings of Allah may continue to
shower upon the Prophet Muhammad _~ ; -' ~; "
ETRANEOUS VERSES ADDED IN LATER TIMES AT
THE START OF QASEEDAH
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i, All praise to Allah who created from naught- the ,reator

Peace +e blessings/ on the ,hosen Prophet- as starter
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ii, - LordH always send Gour blessings and peace ever

-n Gour Beloved who among all creatures is B#$$#>
SOME ETRANEOUS VERSES ADDED IN LATER TIMES
AT THE END OF QASEEDAH

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iii, $hen send satisfaction +Gour blessings/ on Abu Ba!r -mar

-n Ali and @thman who are all so esteemed respect-holder
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i', Blessings on +Prophet&s/ progeny companions their follower

7ho are all pious ones forbearing respected and so pure

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', Forgive its composer +Bouseri / reader and listener

I invo!e Gour blessings - 9enerous blessings& ;howererH
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'i, +Forgive/ my parents and those in my posterity as successor

And Muslims whether they are Arabs or +non-Arab/ foreigner
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'ii, 9odH by Prophet _~ ; -' ~; to our goals bring us closer

Forgive us sins committed ever - vast blessings& ;howererH
-----*-----
BIBLIOGRAPHY & REFERENCES
- GIorious Quran and its various #nglish
$ranslations
- Books o Hadith
-
- Muhammad Man and -ro#het +#nglish/ by Adil
;alahi London JBB(
- Deewan Bouseri +Arabic/ compiled by
Muhammad ;ayad %eelani ,airo JB') +J..B
A"H"/
-
- AtIas on the Prophet's Biograph +#nglish/
2arussalam >iyadh ')).
-
- BurdatuI Madeeh +@rdu/ by Professor Muhsin Ali
;iddi*ui %arachi JBA4
- Sharah Qaseedah Burdah Sharee +@rdu/ by
Abul %ashif 0adri Lahore ')))
- Burdah SuIasiah +Arabic/ by $aha Hussaain
0atar JBAB
- AI-Mawrid, Arabi/-En-lis# @i/tionar by 2r"
>uhi Balba!i
.
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