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Imam Muhammad Bin Saeed Bin Hamaad
(608 - 696 A.H., 1212 - 1296 A.D.)

Versified Translation by: Dr.

Imtiaz A. Kazi

(Also includes word meaning and spiritual notes)

Dedicated to
my parents
Mr. & Mrs. Haji Lal Muhammad Kazi
who taught me and
made me what I am today







Chapter One



Chapter Two


Chapter Three


Chapter Four



Chapter Five



Chapter Six

Chapter Seven



Chapter Eight



Chapter Nine



Chapter Ten







Translators 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
Qaseedah Burdah which, before me, has been translated a
number of times in numerous global languages including
regional languages of Pakistan. In fact, I have not added
anything to its beauty through English translation in rhyme.
The 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. The
same happened when I translated Khayyams 250 quatrains
in versified rhyme in English in the year 2000 (Published by
ECO Cultural Institute, Tehran in 2003). Having listened to
more popular verses of this Qaseedah on the Pakistan
Television channel (PTV) and in Mahaafil-e-Milaad (of late, I
watched a beautiful recitation by Mehmut Kurtis of Turkey on
some music channel), I became keen to go through
Qaseedah in its entirety. Thus, during my trip to Pakistan
from Doha (Qatar) in January 2007 where I was serving as
Counsellor/Deputy Head of Pakistani Mission, I started work
on its translation on 4 January 2007 and Alhamd Lillah, the
same has now been completed after eight months, the later
half of work done in Islamabad during May-August 2007

While the importance and merits of Qaseedah are

well elaborated upon in the initial three articles presented
before the onset of Qaseedah (following this Note), I know
that this Qaseedah is not available in the Gulf countries
book shops easily these days. I found three copies of the
same (one contained in Deewan Bouseri) in Qatars two
libraries namely; Qatar National Library and Sheikh Ali Bin
Abdullah Al-Thani Library. While searching for the same, a
Sudanese Library staff once commented that this Qaseedah
contained a few references which were not appreciable by
some scholars (due to excess in praise of the Prophet
for which he used the Arabic word . And he
quoted Verse 156 which mentions about Prophet
s knowledge being so vast that the sciences and
knowledge inscribed on ( Pen and Plate) are only a
part of it. In my humble opinion, Allah Almighty- the OmniScientist bestowed upon His Chosen Prophet, a knowledge
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 Quran from time to time through the
medium of archangel Gabriel , ii) information or
news of unseen . While Quran mentions about Allah;

( Surah Anm 6,
Verse 59) Translation: With Him are the keys of the unseen,
the treasures that none knoweth but He. Quran also tells us in
another verse;


Translation: He (Surah Jinn 72, Verse 26-27 )

(alone) knows the Unseen, nor does He make any one
acquainted with His Mysteries, Except an apostle whom
:He has chosen

And one encounters innumerable examples in the

blessed life of Prophet such as his giving
glad tidings to Suraqah bin Jasham who had chased him
during Hijrah that he will wear Persian kings bangles, tidings
of victory of Rome and Persia, his confidence after Treaty of
Hudaibiyyah that victory was on its way, his preparations for
the battle of Mutah for which, unlike in previous battles, he
appointed, in advance, three commanders in succession
namely; Zaid bin Harith, Jafar bin Abi Talib and Abdullah bin
Rawaha as if he knew beforehand the sequence of events
and his companions martyrdom), and iii) the exclusive and
beyond-human-comprehension chain of events and guidedtour of heavenly spots and a special session with the Lord
on the Night of Ascension or ISRA when Allah almighty

revealed to him what Quran says;

( Surah Al-Najm 53, Verse 10) Translation: So did
(Allah) convey the inspiration to His Servant- (conveyed)
what He (meant) to convey. This is something which only
Allah knows as to what He revealed to him or only he knows
to whom it was revealed. There is no third person or gobetween to give any clue as to what transpired during this
exclusive meeting. Let me add that while the word means
a servant who is required 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 ISRA or Night Journey.


Glory to (Allah) Who did take His Servant for a Journey by
night from the Sacred Mosque to the farthest Mosque. So
here is a special ( Servant) who is being honoured in a
sublime way by the Creator of the worlds.

Under verse Nos. 37, 38, 39 and 40 which mention

about superiority of Prophet Muhammad
as ( the Most blessed or favoured Prophet) over all
other Prophets, the Arabic commentator in one of the abovereferred Qatar Library books commented that one should not
differentiate between prophets of Allah, as according to Holy

( Surah Baqarah 2,

Verse 285) Translation: We make no distinction between
one and another of His apostles. Well, in my opinion, we
must never differentiate and rightly so, in the established fact
that all of messengers were Allahs chosen people bestowed
with prophethood; thats part of the belief. This makes
Muslims different from other Peoples of the Book
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 Quranic verse in its proper

context. Quran says;

(Surah Baqarah 2, Verse 253) Translation: Those apostles
We endowed with favours, some above others. Or Surah

Isra, Verse 55 says,

Translation: And indeed, We have preferred some of the
prophets above others. Another Quranic verse that bears
ample testimony as to Prophet Muhammad
being the supreme in the line of Prophets is evident in
the following:

Surah Aal Imran )

(2, Verse 81
Translation: Remember when Allah took the covenant of
the prophets, saying: "Take whatever I gave you from the
Book and Hikmah (Understanding of laws of Allah) and

afterwards, there will come to you a Messenger (Muhammad

) confirming what is with you, you must,
then, believe in him (his Prophethood) and help him. Allah
said: Do you agree to it and will you take up my covenant?
They said: We agree. He said: "Then bear witness, and I
am with you among the witnesses."
Here, let me take the liberty to reproduce and
supplement therein what the esteemed author of Atlas on
the Prophet s Biography Dr. Shawqi
Abu Khalil has mentioned in the introductory chapter of his
book about this most-beloved and most-honoured Prophet of
Allah. He writes:

Prophet Musa said;

( Surah Ahqaf 46, Verse 35) Translation: And I
hastened to You, O my Lord, that You might be pleased. For
Prophet Muhammad , Quran says;

( Surah Dhuha 93, Verse 5)
Translation: And verily, your Lord will give you (all good) so
that you shall be well pleased.
Musa said;



Translation: He said; My Lord, verily I have wronged

myself, so forgive me. Then, He forgave him. Verily, He is
the Oft-Forgiving, the Most Merciful.
Concerning Muhammad , Allah says;

(Surah Al-fath 48, Verses 1,2) Translation: Verily, We

have given you (O Muhammad ) a

manifest victory. That Allah may forgive you your sins of the
past and the future and complete His favour on you and
guide you on the Straight Path.

Musa begged;

(Surah Ta-ha 20, Verse 25) Translation: (Musa )
said; O My Lord! Open for me my chest (grant me selfconfidence, contentment and boldness). For the Chosen

Prophet , Quran says;

( Surah Al-Inshirah 94, Verse 1) Translation: Have

We not opened your breast for you (O Muhammad
) .

Musa asks

( Surah Ta-ha

20, Verse 26) Translation: And ease my task for me. About
the Amin-Trustworthy Prophet , it says;

( Surah Al-Aala 87, Verse 8)
Translation: And We shall make easy for you (O
Muhammad ) the easy way.
Musa spoke to his Lord on earth;

( Surah

Maryam 19, Verse 52) Translation: And We called him
from the right side of the Mount and made him draw near to
Us for a talk with him (Musa) or

(Surah Al-Qasas 28, Verse 30) Translation: So when he

reached it (the fire), he was called from the right side of the
valley, in the blessed place from the tree: O Musa! Verily, I
am Allah, the Lord of the Aalamin (mankind, jinn and all that
exists). Allah spoke to His Chosen Prophet
in these words;

(Surah Al-Najm 53, Verses 5-11) Translation: He has been
taught this Quran by One Mighty in power. Then he rose and
became stable And he was in the highest part of the horizon
then he approached and came closer and was at a distance
of two bows length or even nearer. So Allah revealed to His
servant (Muhammad ) whatever He
revealed. The Prophet s heart lied not in
what he saw.

Musa was sent as a Prophet to the children

of Israel, to his own people only.

( Surah Ta-ha 20, Verse 47) Translation: So let
the children of Israel go with us and torment them not. In
another verse, Quran says:


Isra 17, Verse 2) Translation: And We gave Musa

the Scripture and made it a guidance for the children of
Israel (saying): Take none other than Me as your Wakil
(Protector, Lord or Disposer of your affairs, etc)
But Muhammad was sent as
mercy to the worlds (entire mankind):

( Surah Saba

34: 28) Translation: And We have not sent you (O
Muhammad ) except as a giver of glad

tidings and a warner to all mankind.

( Surah Al-Anbiya 21, Verse 107) Translation:

And We have sent you (O Muhammad )
not but as a mercy for the Aalamin (Mankind, jinn and all that


(Surah Saad 38, Verse 87-88) Translation: It (this Quran)

is only a reminder for all the Aalamin (mankind and jinn).

And you shall certainly know the truth of it after a while.

( Surah Al-Aaraaf 7,

Verse 158) Translation: Say (O Muhammad
): O mankind! Verily, I am sent to you all as the
Messenger of Allah.
vii) Quran says concerning Musa as follows:

( Surah Taha 20, Verse 39) Translation: And I endued you with love
from Me, in order that you may be brought up under My Eye.
And for the Chosen Prophet , it says:

( Surah Al-Tur 52, Verse
48) Translation: So wait patiently (O Muhammad
) for the decision of your Lord, for verily, you are
under Our Eyes. In terms of grammar, latter verse is
indicative of complete and comprehensive care.
viii) Allah has given two of His most beautiful names to His
best loved Messenger:

( Surah Al-Tawbah 9, Verse

128) Translation: Verily, there has come unto you a
Messenger (Muhammad ) from amongst
yourselves. It grieves him that you should receive any injury
or difficulty. He is anxious over you; for the believers, he is
most kind and most merciful.
Allah swears by His beloved Prophets age, as is the
Arab tradition and an honour in such swearing in:

( Surah Hijr 15, Verse

72) Translation: Verily, by your life (O Muhammad
) , in their wild intoxication, they were wandering

While Allah addresses other prophets by name O
Adam, O Musa, O Nuh, O Dawud, O Zakariyya, O Yahya, O
Lot, O Isa , his most beloved Messenger is called

( the Enshrouded One!, Surah 73),

(the Encloaked One!, Surah 74) ,


xi) While the miracles of earlier Prophets were temporary
and went off after them, the exclusive miracle of Muhammad
bin Abdullah is lasting and eternal, in the
preservation and availability of Holy Quran which keeps
revealing its mysteries and testifying new discoveries with
each passing day. Allah has guaranteed its preservation:

( Surah Hijr 15, Verse 9)

Translation: Verily, We, it is We, Who have sent down the
Dhikr (i.e. the Quran) and surely, we will guard it (from
corruption or deliberate distortion).

Allah praises the Prophets character:

( Surah Al-Qalam 68, Verse 4) Translation:

And Verily, you (Muhammad ) are on an
exalted (standard of) character. It is this one and the only

one Prophet for whom Allah Almighty says;

(Surah 94, Verse 2). Translation: And have We not raised

high your fame? Allah testifies about the very gentle and
kind conduct of His Chosen Prophet:

(Surah Aal Imran 3, Verse 159) Translation: And by the
Mercy of Allah, you dealt with them gently. And had you
been severe and harsh-hearted, they would have broken

away from about you; so pass over (their faults) and ask
(Allahs) forgiveness for them; and consult them in the
affairs. Then when you have taken a decision, put your trust
in Allah, certainly, Allah loves those who put their trust (in

At another place, Quran says;

( Surah Al-Zariyat 51, Verse 54) Translation: So

turn away (O Muhammad ) from (Quraish
pagans), you are not blameworthy (as you have conveyed
Allahs message). His mere presence was so blessed that it
warded off punishment from Quresh mischief makers who
were planning to assassinate him on the eve of Hijrah;


Translation: But Allah was not going to send them a penalty
whilst thou wast amongst them. For his pleasure, Allah said

(Surah Baqarah 2, Verse 144) Translation: Verily! We
have seen the turning of your (Muhammad )
face towards the heaven. Surely, We shall turn you to a
Qiblah that shall please you so turn your face face in the
direction of Al-Masjidil Haram
I do not wish to go further into details of the kind
reflected in above verses, so amply describing the due
dignity, high honour and especial esteem of Allahs mostbeloved Prophet. Holy Quran is full of such praise and none
of us can ever do full justice about the person of Prophet
in this domain. Suffice to admit;

As regards this Qaseedah, somehow the rhyme in

English rendition fell on the English letter N, the same being
common in each line of the Qaseedah. The actual Qaseedah
in Arabic and even other two Qaseedahs mentioned
hereafter by Kaab bin Zohair and Ahmad Shauqi 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 English language. Also N or in the alphabetic
order follows M or in Arabic, Urdu, Persian and many other
oriental languages.
I present this versified translation of Qaseedah
Burdah Shareef with the earnest desire and high hope of
mercy and forgiveness from Allah Almighty and look forward
to the intercession by Sayyadna Muhammad
on the Day of Reckoning. My best prayers and similar
wishes for all those who read or listen to this beautiful
Qaseedah 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 editions/on
proposed web site. Let me add that the rhymic translation of
verses, glossary and explanatory notes under each verse
including the typing/composing (Arabic and English) was a
task conceived and done by me, by the grace of Allah
Almighty and completed in eigh months. However, the
Spiritual Context portion appended below most of the
verses is a rendition in English of the commentary by Late
Abul Kashif Qadri. Except a few comments in between and
summarizing of large portions of original Urdu version into
English wherever so deemed appropriate, I do not claim my
role in Spiritual Context portion but as a translator. I am
grateful to Late Abul Kashifs son Kashif Qadri who not only
gave me permission to translate his fathers research work

but also informed and appreciated that many Muslims from

Europe were, off and on, contacting him to have it translated
and published in English. I am confident, this book would
serve the purpose. According to Kashif, his father died two
years ago in Lahore at the age 58. May Allah Almighty bless
the departed soul in peace and give him a good
compensation for his commendable labour of love. Amen!
Monday, 03 November 2007
20 Shabaan 1428 A.H.

Dr. Imtiaz A. Kazi

Director (FM Office)
M/O Foreign Affairs, Islamabad

AL-BOUSERI - A biography
(608 - 696 A.H., 1212 - 1296 A.D.)
Lineage: His full name was Muhammad Bin Saeed Bin
Hamaad Bin Muhsin Bin Abi Sarwar Bin Hayan Bin Abdullah
Bin Malak Al-Sinhaji, AL-BOUSERI , al-Misri
nicknamed Aba Abdallah, titled Sharfuddin. His lineage goes
to famous Barbar tribe of Sinhaj in Maghrib.
Birth Place: He was born on Tuesday, 1st Shawwal 608
(7 March 1212) 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
Suwaif and Fuyum Districts in modern Egypt. Dalas stood on
the West Nile, adjacent to Bahinsa. Contrary to Maqreezis
contention, Ibne Taghri Bardi mentions his birth place at
Behsham near Bahinsa and about the year of birth too, he is
indecisive as being 607 or 608 or 610. Bouseri
was brought up in Bouser. His origins go back to Maghrib.
Studies: As regards his studies, in his times they used to
learn Quran by heart which Bouseri did at the age
of 13. 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. This
was followed by teaching young generation the Holy Book.
Perhaps organized teaching interested him not, so he was
assigned the teaching of Quran only. He started teaching
religious subjects once he came to Cairo at what was called

Sheikh Abdul Zahir Mosque.1Then he was offered the job of

price and weight control, a job assigned to those who were
familiar with the principles of Jurisprudence (). He also
worked as a calligrapher at Balbees (eastern district in north
Livelihood: Not much is known 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 took 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 Ombudsman of Cairo
but he refused this job in view of his inadequate expertise
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 Zenuddin
Yaqoob bin Zubair for whom he wrote many verses. Later he
attended some other courts too, spending a considerable
period of his life there. As he admits;

)I have submitted Qaseedah in Prophet s
court as a compensation for my life-long services/poetry in
worldly courts).
Bouseri s life may not have been luxurious
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 quit him for his poverty and despite

King Saleh Najmuddin Ayubi who assumed rule of Egypt in 637 A.H. distributed 3,000
Dinars for seminaries through one scholar. Nothing was apportioned to Abdul Zahir
mosque whereupon Bouseri wrote an elegy in praise of this mosque while these funds
were being usurped. Thus, one came to know of his link with that mosque and about the
incident when Bouseri was aged 30.

that, he proceeded to Hajj by land and upon return, wrote a

Qaseedah titled . But, his present Qaseedah
Burdah became more famous and is unique in its standing
and virtues.
In Bouseri s times, Egypt was ruled by
Ayubids. Their rule followed by internecine wars and palace
conspiracies that lasted till the end of the 7 th century. By
around 650s A.D., Bouseri had a change of mind.
Quitting court proximity, he approached Abi Abbas Ahmad AlMarsi. Later, he went to Jerusalem for almost ten years.
From here, he went to Hijaz. Once back to his home in
Egypt, he spent time at his mentors doorstep until his death
in 690s A.D.
As a religious scholar: He wrote rejoinders to innovations
and heretic utterances that crept into other divine religions,
indicating that Bible never referred to the divine attribute of
Jesus but it confirmed his mere prophethood. He refuted
what Old Testament referred about sins committed by other
prophets. His focus included refuting trinity concept of
Christianity through comic verses, negation of crucification of
Jesus based on logic and history etc. This 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 Christians and Jews) and in praise of Prophet Muhammad
- the famous one being Qaseedah AlBurdah which was on the pattern of Kaab Bin Zohairs
famous elegy, also known as Suaad. According to Ibne
Hajar Haithami, Bouseri was a writer par
excellence, both in poetry and prose. But his prose is not
much known except the above mentioned views on
Christians and Jews.

As a Sufi: He was also a Sufi- an order he embraced at Abi

Abbas Ahmad Al-Marsi (d. 686 AH)s court who himself was
a follower of Hizbul Bahr Abul Hassan Shazli (656 AH, 1258
A.D.). Bouseri learnt mysticism, its methods and
intricacies from Sheikh Abi Abbas (d. 687 A.H.) who had
great attachment with him. One of Bouseri s
Qaseedah 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 Gharnati (d.
725 AH), Abul Fath Ibn Sayadun Nas Yammari Ashbeli (d.
734 AH), Chief justice Izuddin Ibne Jamah (d. 735) and Ibne
Shakir Katbi etc. They learnt from him verse composition and
novelties. At times, Bouseri used to sing Prophet
s praise at Zahir seminary. There are
clear signs of praise of Sufi practices in Bouseri s
Atributes and Qualities: In bodily traits, Deewan Bouseris
compiler says, Bouseri was a weakling and shortstatured person.According to Deewan Bouseris compiler
Muhammad Sayad Keelani who has in his 40-page preface,
mostly criticized 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. Sufis have described him a saintly
man whose hands were kissed 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 take bribes (especially
in Aswan), their high taxes, injustices to farmers, calling
them thieves of grain, who not only hided their injustice but
shamelessly displayed it too by wearing silk, openly drinking

wine etc. He also condemned religious who were

misguiding the rulers to grab lands and apply taxes or
helping them through wrong analogies/interpretations of
religion. They, in return, had condemned Sufism, 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 poetrys mark.
Even the best of poets of his times namely; Safiuddin Hulli
who was considered above Mutanabbi, Muarri and Ibnul
Farid were not considered as poets par excellence.
Likewise, Bouseri s Qaseedah verses, on the one
hand, contain occasional flavour, at the same time, exhibit
superfluous character at other places. Just as an example;
the very first verse, and is . Besides,
in second line of stanza 1 is superfluous and this verse
can look self-contained and complete even without these
words. But then, certain verses are a beautiful blend of
emotions in expression. Again, in verse 15, there is
alliteration in ( Katama) and ( Katam), the first one
used in the sense of concealing and the second one is a
hair-dye. The chapter on Prophet s
miracles is a beautiful rsum on the subject, concisely
explained 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 Thabit
According to the author of Deewan Bouseri, if we look
at Bouseri s poetry in praise of Prophet
, we find two distinct patterns; those composed
before his proceeding on Hajj and those done after Hajj. One
thing is certain; he never went to Hijaz before 654 A.H. That
year, he composed a verse called ,

known as ( Mother fire). According to Maqreezi, the

reason for this verse was a great fire that shocked Madinites
who were hit by a terrible earthquake. After that, another fire
gripped Prophet s mosque due to fall of
a lamp stand. This incident quickly spread in the Islamic
world, causing many to express their sadness. Like other
poets, Bouseri also lamented on the incident and
uttered some verses at the end of which he expressed a
desire to see the Prophet . Just prior to
his travel to Madinah, he composed his verses of rejoinder to
Jews and Christians, ending them with his determination to
proceed to Hijaz. One of his important pre-Hajj ode was
competitive in contents vis-a-vis the ode by Zohair bin Kaab,
titled ( Zohair was famous for his - Mistress
Suaad separated away). Unlike poets of those days who
used to start odes on Zohairs pattern of Ghazal or praise,
Bouseri began his works 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. Even he began his
journey by saying;

His entree at Madinah before the Prophet
was in these words;

Then, he read Qaseedah starting with

Back in Cairo, he composed a long ode called ,
. It started with this verse;
. In this Qaseedah, Bouseri
mentioned of the places seen during Hijaz journey. He
proceeded by road northward and eastward (not by sea-

ship), around the Bay of Uqba, then south-turn crossing

Iwajaai, Hourai, Yanbu, Hunain, Badr, Safraa, Bazwah,
Rabigh, Juhfa until he reached Al-Zahir, on the outskirts of
Makkah. His Qaseedah was liked by some authors in
Hijaz who accepted its explanations.
Bouseri had a comic sense of his own,
through which he rebuked or censored the deserving ones.
His comic had a dialogue-style or story-telling approach. At
times, he used similes of animals to express his ideas as he
composed a Qaseedah in the words of a mule, another from
the mouth of a donkey.
Deewan Al-Bouseri: No doubt, Bouseri became
famous for his and , so much that people forgot
his other poetry. It seemed that he himself never collected a
Deewan. However, Bouseri represented his times
in the best possible manner by propagation of his verses. In
Egypts national Library are found two hand-written scripts of
his Deewan. The origin of first one is not known except for its
appearance in the year 1326 A.H. Another script also
carries no date. It came from Marjaniyyah Library of
Baghdad. A rare historic item, this script ends, in the words
of its compiler Ustad Al-Sayyad Mahmood Shukri Al-Aaloosi,
as follows;

, ,

" ,

(This Deewan by great scholar, renowned, learned literary

and God-knowing, Prophet s praiseutterer Al-Bouseri completed on Friday, 20 th Rabi-II, 1339
A.H., after great efforts in its corrections).
Death: According to Maqreezis Maqfa ( ) on Al-Bouseri
, he died in 695 A.H at Mansooriyyah Hospital in
Cairo. But Zarkali in his mentions his death in
Alexandria with a difference in the year of demise (696 A.H.).
The Alexandria visit was for paying homage to his mentors
grave. Some even account his death in the year 694 A.H. He
was buried in the vicinity of Imam Shafaee s


Elegies in praise of Prophet : Most of
the praise/elegies uttered in the praise of Prophet
were composed after his demise from this world.
Technically, what is said in praise after the demise is called
and what is composed during someones life time is
called . This is evident from Hassan bin Thabits verses
which were reflective of virtues and high qualities of the
Prophet and his lofty praise ( )but the
poets verses after the demise of the Prophet
contained grief and agony (lament- ) . According to
Dr. Zaki Mubarak, Al-Burdah occupies a place as the highest
literary epic ever composed in the praise of Prophet
Muhammad .
What is Burdah? 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 thick
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
Yemen. This type of dress was well in vogue in Andalusia
and it seems that Egyptian farmers also used to wear it.
According to Anas Bin Maalik, the most liked cloth in dress
by Prophet Muhammad was Al-Hibrah
. It is a type of Yemeni cotton cloth with designs and
patterns on it. ( means beautification and decoration). A
woman came across Sahl bin Sad and asked: Do you know
what is Burdah? Sahl replied: yes, it is - a cloak
woven around borders. Then she said: O Prophet of Allah! I

have woven this cloth with handwork so (please) wear it.

And Prophet accepted it. is also a
Burdah except that it has knitting or works on its borders.
According to Anas Bin Malik , once Prophet
was in grief, he came out and rested on Osama
bin Zaid and (at that hour) he was wearing a Burdah.
Bouseri s Burdah: As regards Qaseedah AlBurdah the most famous of Bouseri s odes, the
first one who talked about it was Ibne Shakir Al-Kutbi in 764
A.H.. It was he who while giving a background of the Elegy,
inter alia, mentioned the incident of hemiplegia suffered by
the poet and his subsequent recovery by the blessings of
verses. Then came the incident of healing of blindness of
Saduddin Al-Fariqi. Later, Maqreezi (d. 845 A.H.) and Ibne
Tigharri (d. 874 A.H.) repeated Ibne Shakirs version of
poets healing. Deewan Bouseris compiler rejects
hemiplegia incident on the grounds that how could then poet
produce so many children (being a medical doctor myself, I
do not agree with Deewans compiler). Ibne Hajar Haithami
talks 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. Sayad Keelani, author
Deewan Bouseri is adamant to utter almost anything that is
derogatory about the poet in his 47-page preface of the
Deewan. Refuting 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 Qaseedah, in his dream, before the
Prophet reached the verse
, he stopped. Prophet said: go
ahead. Bouseri expressed his inability to
compose a second line, so Prophet
asked him to utter: . Thus, Bouseri

inserted this in his Qaseedah as dictated by the Prophet

. Of course, this is a fiction. How can a
poet who accomplished such a great Qaseedah in its
entirety should be at loss for the here-mentioned text of
second line. Especially; if these wordings have earlier been
used in one of Qaseedahs by Al-Sarsari (d. 656 A.H.) who
had said;

As regards naming of this Qaseedah as , the
poet had been used to name all his Qaseedahs on a certain
pattern. For example, , , or his
,( known as ) , a third one titled
, and a fourth one bearing title
. Likewise, he named this Qaseedah
. Some people even put conditions
that the Qaseedah should be recited only when in ablution (
), reciter should face Kaaba direction, attention to its
proper pronunciation, the reader to have comprehension of
its meaning etc. Some Sufis even adopted its reading at
hours of happy ceremonies and at funerals, things not liked
by Keelani of Deewan. He feels disgusted by its usage in
ailments and hardships etc. However, Qaseedah kept
disbursing to every nook 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 Shazlis of Maghrib. Despite Ibne
Taimiyyahs criticism of Qaseedah (especially verse Nos. 43
to 46), it kept spreading in popularity until Muhammad bin
Abdul Wahab of Najd and his students started condemning it
as a .
My Foreign Office colleague Muhammad Ayaz Khan
who served in Cairo and also translated a non-rhyme version

of Qaseedah in English has confirmed that this Qaseedah is

recited with utter devotion after every Friday prayer at the
poets resting place in Alexandria. Not only that, it is sung in
different intonations by a large number of people.
Although, Bouseri had described the
themes of Hijrah or the importance of the great miracleQuran itself in his or respectively,
the word power used in surpasses the other two in its
comprehensive and befitting approach. That is why all the
subsequent poets who composed their verses in praise of
Prophet were greatly under the
impression of what appeared in or in .
No other Qaseedah has ever been able to take place
of Bouseri s Burdah. Among contemporary poets
who tried Bouseri s style was Egypts Amir AlShuara Ahmad Shauqi who composed . Qaseedah
also became a theme for intellectual, literary and scholarly
discussions and studies everywhere.
Why called Qaseedah Al-Burdah? : Bouseri
himself titled the elegy as
(Twinkling stars in praise of the best created among
mankind). Somehow, it became famous by the name AlBurdah. There are various explanations in this regard:
i) It was called Burdah as a nickname for its inclusion of
virtues of the Prophet , this being
the apparent intention. Bouseri himself
equated the Prophet s praise with
this word as he says;

ii) Bouseri akined himself to Zohair Bin Kaab

whose Qaseedah Al-Burdah had been rewarded by the
Prophet with a gift of his streaky
garment . Bouseri wished his own Qaseedah to get
the same nomenclature as a sign of blessed

iii) Some say that Burdah has another name which is

(deliverance or salvation). There 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.
Then, I thought of this Qaseedah and composed it.
Then I implored Allah to heal me by its blessings. So I
repeated its reciting and prayed and sought recovery of
my ailment through it. Then I slept and in dream I saw
Prophet who spread his blessed
hand on my face and put his blessed streaky sheet on
me. Then I woke up and found reanimation in my
affected leg so I got up and left my house. I told this
incident to no one. Then, I was encountered by a saintly
figure Sheikh Abu Rajaa Siddique who
demanded: I want you to give me the elegy that you
said in Prophet s praise. So I
asked; which one? He said: The one which you
composed during your ailment. 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 : and whose reciter got the
gift of a garment from the Prophet
. So I gave it to him who remembered the same.
And thus, spread (the story of the vision and gift) the
news about the dream.

iv) This Qaseedah is also called for it is also

read in the hour of hardships, to ease out difficulties.
However, Deewan Bouseris compiler has tried to
refute this incident of hemiplegia.
Importance of Al-Burdah:
Qaseedah became very
popular, appeared many a times, with different manuscripts
and explanations and became widespread in many countries
and cities namely; Vienna, Al-Astana, Makkah, Bombay. In
Cairo 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 National Library
of Egypt, like the one of Quran. Many a scholars, at various
times, have expressed commentaries on Qaseedah such as
Ibne Saigh 776 A.H., Shahabuddin Binil Imad 808 A.H.,
Jalaluddin Al-Mahli 864 A.H., Alauddin Al-Bustami 875 A.H.,
Al-Qistalani (exegesis of Sahih Bukhari) 923 A.H.,
Muhammad Ahmad Al-Marzooki 881 A.H., Ali bin
Muhammad Al-Qalsawi 891 A.H., Sheikh Khalid Al-Azhari
905 A.H., Zakaria Ansari 926 A.H., Yusuf bin Abullutf AlQudsi
1000 A.H., Mulla Ali 1014 A.H., Sheikhzadah
Mohyuddin and Muhammad Al-Misri 11th A.H., Abdul Haq bin
Abdul Fattah of 12th A.H., Muhammad bin Mustafa AlMadrani 12th A.H., Umar Al-Kharpoti 13 AH.., Muhammad
Usman Mir Ghani 13th A.H., Bajori 1276 A.H., Sheikh Hassan
Al-Adwi Al-Hamzawi 1303 A.H. In Egypts National Library
are found numerous other scripts of Qaseedah whose
composers are unknown, these carry explanations in the
context of literature, language, history and Prophet
s biography. Among orientalists, Nicholson is its
ardent admirer.
Exact Number of verses contained Qaseedah Burdah:
Total number of verses carried in various versions is 165.
But some of these verses are later additions. For example;

)Besides, following two verses (Verse Nos. 54 and 86
;are also not found in older versions

Accordingly, Qaseedah is composed of 160 verses.
This is also corroborated by an extra verse from various
;commentators such as Bajori

In addition, some additional verses have been

;appended to main Qaseedah such as

Likewise, another two verses are popularly recited at

the beginning of Qaseedah;

If all these verses are included in the main Qaseedah,
the total number of verses comes to 172. But the fact
remains that the exact number of verses in original
Qaseedah stands at 160. Additional 12 verses are an
appendage whose attribution to Bouseri would
tantamount being unfair to him.
Translations of Qaseedah Burdah: While many a
commentators have explained Qaseedah through centuries
in the entire Islamic world, number of such commentators
which includes very high-ranking Islamic scholars runs into
many hundreds. A few of these have been mentioned above.
Qaseedah has been translated as well commentaries made
on it in Arabic, Persian, Turkish, Urdu and many other
important languages in the Islamic world and beyond. Some
of these are as follows:
LATIN: This translation appeared from Leiden in 1761 A.D.
GERMAN: First German translation appeared from Vienna in
1824, then in 1847 and third from Vienna in 1860.
FRENCH: From Jerusalem in 1872, from Paris in 1894,
followed by another French translation later.
ENGLISH: From Mumbai in 1893 by Sheikh Faizullah Bhai
Luqmanjee and also by Clouston.
PERSIAN: Number runs in dozens. One by Lutfullah
Mohandis appeared from Lucknow. Also translated by Khan
Bahadur M. Hussain Khan and Maulana Azizuddin

TURKISH: Again the number runs in many dozens including

one from Vienna alongwith Persian and German translation
in 1860.
TATAR: Tatari language, second edition appeared in 1300
URDU: Khan Bahdur M. Hussain Khan, Maulana Azizuddin
Bahawalpuri, Majeedi Press Kanpur, Taj Company Lahore,
Ashal Mutabi Karachi. A versified translation in Urdu also
appeared from Karachi by Abdullah Hilal Siddiqui. There are
translations in regional languages of Pakistan such as
Sindhi, Seraiki and Punjabi. Also a versified translation in
Pashtu came from Abdul Qadir Khattak. Two other Pashtu
translations were accomplished by Mulla Sharfuddin and
Mulla Muhibuddin from Peshawar.
JAVA (Indonesia). Translation and commentary appeared in
1313 A.H.
Attributes of Qaseedah Burdah: Qaseedah 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. Qaseedah
has been read to express immense love for the Prophet
Muhammad , it has been used as a
supplication (last chapter bearing specific prayers and
imploration content). Each of its 160 verses has individually
been used as a remedy for some specific hardship or
difficulty. A general elaboration of Qaseedahs attributes as
well as its verse-specific usages are detailed in two Urdu
publications that I came across in Pakistan namely;
by Professor Ali Muhsin Siddiqui of Islamic History
Department at Karachi University. His revised edition
appeared from Karachi (Qadeemi Kutubkhana) in 1987. The
other source has been referred in Translators Note earlier. I

acknowledge with great thanks their works which helped me

in better understanding and doing this translation in versified
form in English.
Expansion/ornamentation of 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 stanza of the Qaseedah,
showing their keen interest in the original Qaseedah.
Qaseedah Burdah has a distinction that it is the most
celebrated ode or elegy and remains unsurpassed in terms
of commentaries and exegesis thereupon as well as poetic
enrichment through additional lines. This itself requires a
book of voluminous size to do justice on this aspect of
Qaseedah. The more common expansions have been added
on the following pattern:
: Each verse of Qaseedah carries three additional
verses in the same rhyme before the actual Qaseedah
verse, total lines in a stanza becoming five. The number of
such poets runs in many dozens through 7 th to 12th Hijrah
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 Tashteer. Some famous Tashteers are Barul
Saqeem (Suyuti), Al-Durratul Zahra (Sheikh Qazi),
Tasdeerul Burdah (Ahmad Al-Hifzi) and many others.
: means skirt or baseline. Adding extra verses at
the end of each verse is called Tazeel. The famous Tazeel
practisers were Ahmad bin Abdullah Al-Jazairi and Umar
(Mafraju-al Shiddat).

Besides these translations, commentaries and

variants, two more elegies are also titled as Qaseedah
Burdah. One belongs to the early days of Islam, composed
by one of Prophet s companions Kaab
bin Zohair ( more famously known as ) . It
contains 60 verses. The second one is by the famous
Egyptian poet Ahmad Shauqi (d. 1932 A.D.) who
titled his 190-verse elegy as ( On the pattern of
Burdah). They merit detailed comments and are discussed in
the next few pages.




Biography of Kaab bin Zohair : Kaab bin

Zohair bin Abi Sulma was an eminent poet who
witnessed the epoch of pre-Islamic days and then also the
advent of Islam. His mother was Kabsha bint Omar bin Adi.
Her dwellings were in Hajar in Najd. Zohair had earlier
married with Umm Oufa but having fathered no child from
her, he married to Umm Kabsha. First wife got jealous; so he
divorced her although he regretted this decision later.
Kaabs father Zohairs lineage goes to Zohair bin Rabiah
bin Rabah.
Zohair was counted among three prominent poets
from the Days of Ignorance , the other two being
Imraul-Qais and Nabigha Al-Zubyani. Zohair 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 civilized poet who was renowned for
composing a Qaseedah in four months, editing it in another
four months, and then submitting it to friends for appraisal for
another four months. He lived for approximately 90 years
and died before the Commissioning of Prophethood by
Muhammad . He was more influenced by
the sayings of ( Christians and Jews) as indicates
his poetry. He had three sons namely; Salim, Kaab and
Kaabs cousins, uncles and two aunts namely; Salma
and Khansa 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 Sufyan. His brother Bujayr embraced Islam earlier than
Kaab. The story goes that the two poet brothers were highly
opposed to Islam and Prophet . One day,
Bujayr asked Kaab to wait while he would go and listen to
Prophet s scripture verses so that they
could compose a rejoinder. In fact, Bujayr was captivated by
the kind person of the Prophet at the very
first sight and instantly embraced Islam. Having waited some
time for the return of his brother, Kaab at last came to know
of his brothers conversion. He sent some derogatory verses
to his brother.
Bujayr showed these verses to Prophet

who permitted the beheading of Kaab. It so

happened that after the conquest of Makkah, one such antiIslamic poet Nazar bin Harith was beheaded and others
were on the run like Ibnul Zubari and Habeerah bin Abi
Wahab. During these times, Kaab went in hiding. He sent a
five-line poetic message to Bujayr seeking his advice. In this
short verse, he described Prophet as trustworthy. Prophet
is reported to have said commenting
about his own description: He has told the truth, although he
is a confirmed liar. I am certainly trustworthy. Prophet is
reported to have added: Certainly, the moral values of Islam
were not known to his parents. It seems that Bujayr sent his
advice, mixed in prose and poetry, to his brother to submit
himself before the Prophet who was a
very kind-hearted person and would forgive him.
Prophet had never killed anyone
who declared his repentance of past hostility against Islam,
no matter how grave his crime was. The examples of Wahshi
who had killed his dear most uncle Hamzah at the
battle of Uhud and Hind, sister of Abu Sufyan who had

disfigured and desecreated the body of Hamzah

but was pardoned by the Prophet, came to Kaabs mind.
Thus, Kaab came to Madinah and got shelter at Abu Bakar
Siddique ( some say, at a relative from
Juhainah). Next morning, he joined prayers behind Prophet
and embraced Islam. Prophet
asked Abu Bakar to utter what Kaab had said in his
derogatory verses. When Abu Bakar reached at
, Kaab said: No more but I said . Prophet
said: By God . He was greatly
pleased with Kaab who recited his elegy which later became
known as . When he reached the verse;

Prophet was so pleased that he
appointed him as a distinguished poet on his side,
appreciated him and granted him his Burdah (striped robe).
Thus, Kaabs elegy also became famous as Burdah Kaab.
Later, Muawiyah had wanted to buy this Burdah (robe) but
Kaab refused to sell Prophet s garment.
When he died, Muawiyah turned to his descendants and
bought it at a price of 40,000 Dirhams. This robe was later
inherited by subsequent Caliphs who used to wear it on Eid
festivals/prayers. Thus, it came down to Ottoman Caliphs.
Sultan Murad II preserved it in a box made of gold.
Reportedly, it still remains preserved there until now at
Astana in Turkey (or possibly at Top Kapi Museum in
Essence of Kaabs Burdah in praise of Prophet
: Kaab uttered his Qaseedah (60 verses) in
unusual way, starting with ode-pattern and expressing a
desire for the beloved. Kaab speaks of his desire for a

certain character named Suaad who is away from him. He is

her captive and she is either his mistress or likely his wife as
report some tales. This part ends at verse 13. One must not
forget the Arab cultural aspect here that the poet talks of his
romantic feelings in front of Prophet
immediately after a morning prayer in the mosque and he is
not stopped by the Prophet . Instead, he
is granted amnesty. Thus, the ode was not for selfish
expressions but what comes in later verses expresses poets
immense love for Allahs religion and praise of Prophet
Muhammad . He seeks a union with
Suaad, expresses his pleasure on the blessing of pledging
allegiance to the Prophet of Islam, experiences feelings of
gladness or about entry into a new religion. An indepth look at this Qaseedah makes clear that it is the
embracing of Islam that is Suaad, other references being to
his brothers letter of advice, amnesty and protection from
the Prophet and his own warm feelings
about entry into the new religion.
Part Two of Kaabs Burdah is a praise of his camel or
carrier (as was the case about horses and camels during
that period). Camel becomes a source of transportation to
reach Suaad, hence a mention of camels training,
upbringing, feeding, virtues. Here the poet uses, unlike
Roman or Persian phrases, desert-Arabic words. These
attributes stretch upto verse 21. Suddenly, he turns to the
praise of Prophet and speaks of
amnesty from the Prophet of Islam in the
next 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;
1st wisdom or fact: ( his verse

2nd wisdom or fact: ( his verse

3rd wisdom or fact:
(his verse )
We must not forget him saying
The word is a ray of light or the
start of a new life. Continuing 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, takes Quran as the miracle descended from
heavens, as he says;

Just in one verse, he speaks about his life spared by
Prophet ( )and also speaks of the
Quran as Gods 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 majesty and awe amongst his companions. He ends
up his elegy in praise of Prophet in the
last 8 verses, touching on latters emigration to Madinah, his
battles with non-believers etc. The beginning of this part is
so touching and befitting;

He describes Prophet as the light
and a sword, describing Muslim armies as brave and
undeterred, ready to embrace death voluntarily and showing
no back. This Qaseedah is an example for the poets of preIslamic and early Islamic epoch, composed on pre-Islamic
pattern but subject-wise, its a piece of Islamic poetry, from a

poet who, on the one hand, had witnessed the Days of

Ignorance, then sided with unbelievers; this being the poets
first Qaseedah after his conversion to Islam. This brings
Kaab to the top list of post-Islamic poets except Hassan Bin
Thabit- the official poet of the Prophet
Interestingly, Kaabs Qaseedah praises the Prophet
and his companions; especially
Muhajirun (who migrated from Makkah to Madinah) but it
does not include any praise of the Ansaars (Madinite helpers
Ansaars who gave shelter to refugees- Muhajirun). Some
say that Kaab recited the Qaseedah some days after his
arrival in Madinah and Ansaars were omitted because one of
them had suggested the Prophet for
killing the Kaab. According to Adil Salahi, the author of
Muhammad Man and Prophet, it is
perhaps more accurate to say that in keeping with traditions
of the time, Kaab recited his poem on the very first morning
of arrival in Madinah. That Ansaars were omitted in it is due
to the fact that Kaab did not know much about them. He
praised Muhajirun because they were his own people who
had supported the Prophet ever since
the early days of Islam. Shortly afterwards, Kaab composed
a fine poem praising Ansaar, after having learnt fully the true
nature of their role in serving the cause of Islam.


Biography of Ameer ul Shuaraa Ahmad Shauqi: Ahmad

Shauqi was born in a Cairo district called Hanfi in October
1870 in a family of mixed breed. Egypt was then ruled by
Khadev Ismail. He completed his secondary education in
1885, followed by studies in law and courses on translation
from French language (1889). Later, he became a disciple of
Sheikh Hussain Al-Mursafi with whom he studied the book

. Working at Khadev Taufiques court, he got a

scholarship to study law at Montpellier University in France.
In Paris, he also studied French literature; paying his
attention especially on three poets namely; Victor Hugo,
Alfred de Moussei and Lamertain. Back in Egypt, Khadev
Abbas II took him to his court, liked him and got him married
to the daughter of a wealthy noble family. Shauqi went to
Spain in 1914 where he stayed for five years, studying
Spanish poetry, history of hey days of Islam during which his
eyes opened to the depth of the Arab history. Back to
homeland, he found every thing changed after the World
War I. In Cairo, his house became a rendez-vous of poets
and literary figures. Renowned Bengali poet Rabindarnath
Tagore also visited him in Egypt in 1926. In 1927, he was
elected to the House of Lords in the Parliament. This House
later arranged a great assembly of distinguished figures of
eminence from the Arab world. In that meeting, Ahmad
Shauqi was awarded the title of or Chief
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 civilization, Muslim heritage and its comparison with
Roman and Greek civilizations.
Ahmad Shauqi was under the influence of ancient
Arab poets; especially Ibne Zaidoon who was very close to
his heart. He stood in awe of poets such as Abi Faraas, Abil
Ulaa, Abil Itaahiyah, Abbas bin Al-Ahnaf, Al-Bihaa Zohair and
Bahtari. Following Bouseri s footsteps, he wrote
containing similar thought process as was used by
Imam Bouseri six hundred years ago i.e. Sufi ode
pattern in praise of Prophet and warning
to inner self which must not rely on worldly luxuries or
mundane comforts. A keen observer of western and eastern

values and heritage, Shauqi familiarized himself with

Shakespeare, Cleopatra and other 20 th century innovations
of the west. He adopted La Fontaine and is rightly
considered as a pioneer of poetic theatre in the Arab world.
He wrote first such theatre called ( Laila Majnoon)
and later added seven more poetic-theatre scripts. On the
cultural front, he was associated with the revival of ancient
heritage and renaissance of romanticism. A keen reader of
Quran and Hadith, he always upheld high the Islamic values
and its glory. He is reported to have never uttered Allahs
name alone but always added and never uttered
Prophets name without saying . Whenever he
saw a bier passing by, he always stood up in respect,
praying for the departed soul. He liked privacy and detested
death or its description. In his last days, his habits changed
and he shunned anything that could cause Allahs anger,
devoting himself fully to the studies of religious books. 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. Like Bouseri , he
implored Prophet s intercession for
recovery and got cured. For the rest of his life, he led a very
chaste, pious and God-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 hallmark of those last days, until
he breathed his last on 13 October 1932 at 0200 morning
hours. Thus, broke the string of eastern harp and fell the
icon of modern Arabic literature and a symbol of Arabic
poetrys peak values. There arose a lament and sob in the
entire Islamic and Arab world. Many poets paid him posthumous tributes such as Bengali poet Rabindarnath Tagore
and Pakistani poet Allama Muhammad Iqbal. The shining

star of Arabic literature, poetry, heritage, and values sank

after having spent a life full of nationalism, Arabism, and
Essence of Nahjul Burdah: Compared to Kaabs 60-verse
Qaseedah and Imam Bouseris 160-verse elegy, Ameer-ulShuaraa s version is the longest, containing 190 verses.
Ahmad Shauqi seems under the influence of both of his
predecessors. He starts with the lineage of Prophet
in his initial 24 verses- an unparalleled ode
pattern, he quotes examples of wisdom, in line with classical
poetic style, then leans to supplication and petition mode in
next 7 verses. This follows a passage on Prophet
s virtues and best characteristics in 24 verses.
Here, he is not oblivious to the greatest miracle of Quran and
its unique position amongst divine scriptures described in 7
verses. Then comes the blessed birth of Prophet
and the signs on his arrival in 8 verses. Another 8
verses depict ISRA or his Ascension (night journey) to the
heavens, omitting no account of that blessed night journey.
Three verses about his high position are followed by a
description of Hijrah (emigration) and how Allah protected
him and his companion from the ill-designs of unbelievers
and polytheists during the migration.
In his Qaseedah, on the trail of his predecessor
Bouseri , Shauqi never parts with modesty and
reckons Bouseri at a higher place. This is
expressed in 7 verses, modesty being the prime objective of
Qaseedah. Quitting traditional religious Qaseedah style, he
tries, on a modern pattern, to break 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 etc.

His next 12 verses speak of Jihad (holy war) by

Prophet followed by 17 others,
stimulating Muslims to hold on to this sixth pillar of Islam i.e.
Jihad in the path of Allah. His 7 verses are devoted to the
praise of early Muslims who helped the Prophet
in his Mission. Then come 13 verses about Islamic
Shariah which changed the course of history, indicating in
the end to hold on to the Book of Allah (Quran) which is a
salvation in both the worlds. Another 10 verses focus on a
comparison between Islamic civilization and other
civilizations. Lastly, Shauqi expresses his respects and
praise for the four rightly-guided Caliphs of Islam, adding in
their list Umar bin Abdul Aziz as the fifth one. His 12 verses
are assigned to the activities and the times of these Caliphs.
Shauqi ended this part by repeating praise for Abu Bakar
whom he holds in highest esteem amongst all the Caliphs
and companions of the Prophet .
Shauqi concludes his Qaseedah by showering praise
and blessings on all the Prophets and on top of them their
leader Sayyadna Muhammad who is the
best amongst them and the final in the line of Prophets (Seal
of Prophets). This is done in 14 verses in the sweetest
possible style. Then, Shauqi turns again to the current
Islamic world, calling Muslim folk to wake up from slumber
and be the drivers for a renaissance. Then he turns to the
Almighty Lord, seeking blessings, happiness and favours for
the Islamic Ummah and asks, by way of His Prophet
, to diminish hardships and troubles of the
Muslims and make their end blessed one as was their
beginning. Finally, the high-value Qaseedah ends in the
following verses:



Chapter One
This Chapter contains 12 stanzas. It starts with rhapsodizing
about love for the Prophet . All the places
mentioned in this part namely; Zie Salam, Kazimah and
Idam belong to Hijaz Western Saudi Arabia. These
physical, geographical sites indicate that the beloved is not
metaphorical but a real one. Initial seven stanzas are in
passive form, a lament about separation and pain. Then the
poet discloses his secret love, expressing his helplessness
and the admonishers futile advice. He adds that this
sudden, involuntary, uncontrolled love is not a youth flame or
infatuation but it has emerged in his grey-haired, old and
experienced age. So when this old age which is devoid of

teenage-like passions could not diminish his new found love,

how can the sermon of an admonisher be effective?

1. Is it for neighbourers of Zie Salam, at their mention
That from your eye flow tears, with blood in unison
1) Jeeran : plural of those closer to a man; here it
means neighbourers in the house of beloved one.
2) Zie Salam : the name of a tree located in a jungle
Munawwarah. During his migration from Makkah to
Madinah, Prophet Muhammad had
stayed for a while beneath its shade for taking rest.
Others describe it as a mountain located east of Madinah
Munawwarah. Some even define it as a place of rest (
) in paradise. Yet some others treat it
metaphorically as the ever-illuminating tomb of the
Prophet .
3) Mazaj : to mix, intermingle (from )

4) Muqlatin : white and black of the eye, eyeball

Explanatory Notes: Poet addresses himself. Is it in the
memory of those neighbourers (friends) who used to stay by
Zie Salam that tears flowing from your eyes have
added blood with them or you are weeping profusely in
longing for your intimate friends.

My tears which even surpassed Noahs tempest
Their flow couldn't wash your love-print on chest (Hafiz)

Stop at halting places

Near Meccas holy places,
Seek out the Prophets tracesWith dust anoint your cheek (IBN DAQQ

2. Or (is it) that a breeze from Kazimah side has blown
Or lightning did spark in dark from Idams mountain
1) Habbat : to blow (wind), to rise (star, dawn)

2) Kazimah : Nowadays a road leading to Makkah,

name of a spring, one of numerous names of Madinah
Munawwarah. Still others say that it is the name of a
place near Madinah Munawwarah.
: (from ) to glitter, glimmer, wink,
3) Auomad
spark lightly
4) Idam : Name of a vale or mountain in the suburbs of
Madinah Munawwarah.
Explanatory Notes: (Your blood-mixed tears are caused by)
that breeze which is coming from the Kazimah or (are
they due to) a lightning that has struck the dark night by the
mountain of Idam

Early morn lightning from Lailas hut had fallen
What it did to the harvest of torn-heart Majnoon

Light the darkest realms of error

With Islamic truth and right,
Even as the lord Muhammad
Lit Arabias darkest night (YAHYA

3. What is with your eyes, you ask em stop, they run

Whats with your heart, you ask sense, its wanton
1) Ikfufa : (from
to prevent, withhold)
2) Hamata : (from , ) the two flow, used for water,
3) Istafik : (command form), and are superfluous.
to come to senses
4) Yahimee : (from , , ) to love some one
Explanatory Notes: Poet asks himself that isnt the cause of
his lament, the remembrance of friends or the friends
quarters, (if that is not the case) then what has happened
that whenever you try to prevent your both eyes from
flowing, they shed more tears and when you ask your heart
to come to senses (from loves intoxication), it becomes
more desperate for this love.

Save for yr tress, Hafizs heart has no other intent
My heart! sees hundred traps, no advice to accept (Hafiz)

My heartfelt love returns

From this world that wont suffice.
My heart cries out and yearns

For that earl of greatest price (USMAN


4. Does the lover think that love will remain hidden

Between the flowing (eye) and a heart full of burn
1) Al-sabb :
) means to love someone), lover
2. Munkatimun : (from ) to be hidden, concealed
3. Munsajimun : (from undulating flow of water)
ripple with rise and fall
4. Mudtarimun : (from ) inflammation, burning
Explanatory Notes: Does the lover think that love will
remain secret while the tears from eyes are flowing in wavepattern and the heart keeps burning?

At pomegranate red tears in my eyes, they jest
Readily read by looking at my face hidden secret

In the sleep of nothingness,

When the world was yet in chaos,
It dreamed of thee.

5. If not crazy, you wont have shed tears on sand dune

Nor stayed sleepless at the mention of Alam or Baan
1) Araaqa ( ): to cause tears to flow
2) Talalin :(plural )remains of a ruined house
3) Ariqa : sleeplessness, partial insomnia
4) Baan : the Egyptian Willow, a tall tree like tamarisk,
grows singly with exotic fragrance. It gives oil called
Alban oil.
5) Alam : (plural. , ) elevated mountain, limit
stone, way-mark (Baan and Alam are two places in
Explanatory 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

like beloved and fragrant like his mouth odour) or spent
sleepless nights at the mention of Alam mountain (where
beloved had made a stay).

Heart! have some shame, much ye shed my blood
Eye! You too sleep awhile, aim ye attain in the end

Long, because the time has past

And my days go far away,
I cant cancel this space to get to you.
I dont see the footprints on sand
Spiritual Notes: A poet says:

My heart was not trapped by the love for this abode but for
the love of those who used to live in that abode.


Then how do you negate love when it is proven

For you by two just witnesses, tears & infection

1) Udool : (sing. ) just and impartial which is
necessary condition to be a witness
2) Saqam : (from , ) disease, affliction, infection
Explanatory Notes: How can you deny about your being in
love when your tears and a long affliction- two just witnesses
have provided evidence against you on this matter. Tears
and sickness are exposing the secret love that you hide, how
can you negate this?

Rivals who forbid from falling in yr love as prey
Yr dazzling face-beauty a proof, none can deny

How shall I live on, when Im far from

I know not how to fare beyond thy view.
Alas my lord! A beggar I must be!
Ill-fated is the churl who says adieu! ( KADI

Spiritual Context; Allama Kharpoti says that there are

six stanzas in this Elegy which are liked especially as most
appreciable by the Prophet . This stanza is the
first one amongst them.

7. Grief puts two marks, tears and your getting lean

As yellow rose on your cheeks and Anam crimson
1) Asbat : ( pl. ) demonstration, proof, strong
2) Wajd : to grieve for
3) Khatt : to put marks on something
4) Abran
: to shed tears
5) Danan : Weakness, languor
6) Bahar : yellow rose
7) Khadd : cheek
8) Anam : rose-coloured Anam tree with a red fruit
(here meant red rose). It is a tree of Hijaz (Western Saudi
Arabia) with vine tendrils
Explanatory Notes: This stanza is corroborative of earlier
stanza. The grief has drawn up two lines, due to flow of
tears. You have become weak and your cheeks carry redrose tinge, admixed with yellow rose colour of sickness.

His fragrance; lovesick hearts like breeze northern
Fall on that jonquil cheek and narcissus eyes often

My body turned in grief like crescent, weak I grow
His calligraphic eyebrow, sky moon cant dare show

root of this balm

and the Riddle-Abode:

knowing his secret
uncovers the road (KAYGUSUZ ABDAL)

8. At night, my beloved came in dream, my sleep gone

Yes, love curtails pleasures, changing them into pain
1) Sara : At night came
2) Tefu : ( , to appear to someone in sleep) a
thought that comes during sleep or in dream
3) Ahwa ( , ) : I am crazy about
: become an obstacle, confront
4) Yatarizu
Explanatory Notes: In this stage, poet turns the narrative
into first person. While so far, he was an addressee who was
denying love, now he admits of his love. Yes, the one I
ardently love (my beloved) came to my thoughts (dream)
during sleep last night and I got awakened. Love comes in
between luxuries, changing pleasures into sorrows and pain.

With your thought my eyes go to sleep, never!

Your separation-n-heart in peace? cant endure

Through love primeval

of the Ahmed-Light,
Well didst thou know
the wistful lovers plight (IZZET MOLLA)


My pardon, blamer! on my Uzri (intense) affection

My excuse! if you be just, me you wont condemn

Laim :(from ) to blame, to criticize
2) Uzri : refers to Banu Uzrah tribe of
Madinah Munawwarah who are known for their beauty
and fidelity in true love and self-sacrificing spirit in the line
of love. Their ladies are famous for chastity and good
3) Talum : see above
Explanatory Notes: O you blame-layer! you censure me on
my true, intense love, I beg your pardon. Only if you had

considered in depth with an eye of justice, you would have

never blamed or condemned me for what I am doing.

Friends! Blame not my bereft heart, crazy one
Ive jewel; to assess value I seek man of vision


My condition reached you, my secret not hidden

From slanderers, to break this (love), no medicine

1) Adat : reached )or even surpassed)
2) Sirri : my secret
3) Mustatar : hidden, concealed
4) Daun : disease, ailment
5) Munhasimun : (from means to severe,
Explanatory Notes: My state (of love) has reached you
(even surpassed beyond but you are indifferent) and the
story has dispersed to others. No more, my so far keptsecret remains as a secret. It has reached to
slanderers/gossip-mongers and there is no any medicament
that can break this involuntary, spontaneous love cycle.

My object unachieved; such is sky rotation
Heart bleeds, no cure it found no medicine
Spiritual Context: Hafiz Shirazi says:

Intoxicated I am, blame not my scroll full of sin
Who knows, on forehead what fate has written

11. I heard not your piece of advice, so genuine

Lovers ears, from blamers talk are immune
Mahadta : you purified ( )to be sincere
toward, show sincere affection or love)
Uzzaal : (sing. means or blamer) those
who lay blame
Sumam : deafness

Explanatory Notes: Although your piece of advice is so

sincere and genuine (about quitting love) but I shall pay no
heed to it. Truly, lovers always give deaf ear to all the
censure or advice.

I took lightly and did ignore counsels advice
Parting did punish me a lot, my ear it did box
Spiritual Context: A Hadith says:

Love for something makes one blind and deaf.

Someone rightly said;
Translation: He is advising me as a great favour - Put cotton
swabs in my ears so I do not hear.


I rebukd advice of my old age, I have suspicion

Though old-age advice, of blame has exemption


1) Ittahamtu : I blamed
2) Al-Shsheb : old age, senility
3) Azal : to blame
4) Tuham : (plural of ) blame, rebuke, reproach,
Explanatory Notes: My old age brings me shame (advising
me to forsake bad deeds and strive for the world hereafter)
but love regrets to accept such advice, holding it with
suspicion and disbelief. Although I confess that the advice of
the old age is far from being blameworthy or unwise.

When will my sense prevail on old ages act?
With a tender-aged sweetie, I play loves sport

Pass the final days of living with piety, live it pure!
Soil not old-age robe like youth, guard its honour!

Chapter Two
This Chapter contains 16 stanzas which mostly pertain to
stopping inner self from lustful desires. Here, the poet
laments with grief and sorrow over his or selfish
inner-self (explained below in notes), its insistence on
committing sins, deficiencies in doing good deeds and on
having spent his life in futile, mundane activities and ills.
Then he prescribes ways to reign in the selfish worldly
desires by keeping away from fulfilment of such cravings.
Attaining satiation in desires is like a killer-poison for the
man. Then he advises that one should always oppose the
and the devil (Satan), obey them not whether the two
present themselves as enemies or pretend to act as
arbitrators. The two always play tricks and deceive one. He
adds that say not anything which you act not upon.

13. My commanding evil inner self accepted no sermon

Ignoring all that my old age and long years did warn
1) Ammarati Bissooe : my own inner-self or
that always orders me to do evil
2) Ma taztu : ( to learn a lesson, to take a
warning from) not accepted a lesson
3) Nazeer : a Warner ( here means white hair
that have appeared in head)
4) Haram : old age, senility
Explanatory Notes: My always evil commanding ( innerselfish spirit) did not take the warning of old age or learnt a
lesson from declining age due to sheer ignorance.

Ye ask to turn eye away from beloveds pretty-face
Shut up! For futile sermon, in my head has no place

14. It collected not by good deeds, a hospitality ration

For a guest that came to my head, got no attention
Aaddat : It accumulated not
Qira : Hospitality, guest-feeding, here it means
the deeds of Godly obedience to grace the old age
Alamma : (from landing, descending)
: decent, graceful (
disgraced, one not given due respect)
Explanatory 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.

Caravan left, you in sleep, desert is ahead
What an ignorance, yeve all bells unheard
Spititual Context: Types of :
i) Ammarah : It is a criterion. This type of remains ready for
rebellion and is intransigent. Man loses his ultimate objectives by its
misleading attractions.
ii) Lavvamah : This type when makes a violation, feels repentant. It
keeps criticizing itself about misdeeds and mistakes.
iii) Mutmainnah : This is a in peace and tranquility, catering to
best deeds and morals, avoiding ill and evil acts. It gets blessings from
Almighty in this world. It belongs to learned ones and scholars.
iv) Mulhama : This gets inspired by Almightys words. It is
endowed with humility, contentment and generosity. It is a source of
patience, forbearance and thanksgiving. It also belongs to scholars.


Radiyya : This has the full pleasure of Almighty, it becomes a

source of miracle and pure deeds. It belongs to the friends of God.
vi) Mardiyya : A that is fully content with whatever God awards or
inflicts. This is the one which God is pleased with and vice-versa. It
belongs to Aarif (knowers of God or ) .
vii) Saliha : This is a upon which are revealed the secrets and
mysteries of Divinity and it preserves them in full trust and permits no

15. Only if I knew that I wont be giving it veneration

I would've quietly masked its look by coloration
1) Uwaqqirhu : I did not respect it. to give esteem,
respect, veneration (). This relates to the word guest
( old age) in previous stanza
2) Katam , ): to hide, conceal
3) Sirran : Secretly
4) Badali Minhu : ( means to appear, look). It
means what appeared for me from it i.e. the greying of
5) Katam : A herbal grass applied like dye (Henna) on

Explanatory Notes: Had I known that I would not be able to

give due respect and honour to my old age, then it would
have been better if I had secretly applied hair-dye to mask
what was appearing in the shape of grey hair. (This would
have saved me from becoming target of peoples slander
and condemnation).

O heart! youth gone, in life you pluckd no flower
How to develop name or fame, (now) in grey hair

16. Who will stop my un-reined inner self from its sin
Like a defiant horse is controlled by applying rein
1) Radd : to stop, repulse, reject, counter, control, return
2) Jimah : recalcitrance, defiance ( : when
horse overcomes its rider
3) Ghawayah : error, sin, enticement ( to
lead into error, vice, immorality)
4) Lujam : (pl. of ) rein
Explanatory Notes: Who can stop my defiant, self-willed
inner self ( ) from committing sins (drifting to

seductions).The way an unbridled horse is controlled by

putting in reins (I want some friend to help me and bring my
NAFS under control from intransigence and rebellion.

I gave up the hope of any comfort at the very hour
When my heart handd over reins in yr love affair

17. Seek not to subdue selfish desires by corruption

Verily feeding adds to voracity, making it glutton
1) Tarum : to seek, want
2) Kasr : to repress, lower, weaken, break
3) Shahwatuha : appetite, hunger ( refers to
or inner self)
4) Nahimee : Glutton, greedy in eating
Explanatory Notes: Do not seek to repress the uncontrolled
lusts and desires of by doing sins (for sin is the nutrition
of and by eating, a gluttons craving increases further.

(This stanza exhorts us not to treat by sins as it gives

harm instead of cure).

Sleep, gluttony pushed ye from yr rank proper
Ye attain self when from sleep, food ye are over
Spiritual Notes: Bayazid Bustami says; He who has no mentor (Pir),
then Satan becomes his mentor. Quran says; O believers, fear Allah and seek a
source unto Him for seeking His proximity. Here the poet is wishing to have a
mentor in order to rein in his uncontrolled desires of Ammarah.


Inner self is a child, you leave it, it grows on

It loves sucking, but if make it quit, it ll wean

1) Tahmilhu ( ) : to give up
2) Shabba : Grew up, reached adulthood
3) Radae : Sucking of milk as food by infants
4) Taftimhu : ( to get one discontinue sucking milk)
make one give up feeding milk.

Explanatory Notes: ( ) is like an infant. If you leave it

on sucking milk, it shall continue doing so till it reaches
adulthood (becomes habituated of doing sins). But if you
attempt weaning off, it shall give up taking milk in its natural
course. Accordingly, leaving to its desires will result in its
habitual sinful activities )until death approaches(.

Give wine, how long this air of being arrogant
To hell- harbouring any carnal, selfish instinct


So ward off its lusts, avoid it being your custodian

When lusts overpower, they kill or bring distortion

1) Sarf ( ): to turn away, ward off, turn off
2) Hazir ( , ): heed, caution, guarding against
3) Tuwalliyahu : be a ruler, custodian over you
4) Yusm : (from , ) to die on the spot, ,
to kill on the spot

5) Yasimee : (from ) to unshapen, distort, disfigure,

find fault, stain
Explanatory Notes: So you prevent your from desires
and lusts and be on guard against it overpowering you or
dictating you. Of course, once becomes someones
ruler, it either kills him or distorts and stains his unblemished

Heart! so much I advise, go not after lust, desire
Its a craze which is nothing but a fault, blunder


Shepherd it when it grazes in the field of action

If it finds field too sweet, put grazing inhibition

1) Raiha : Guard it, monitor it ()
2) Saima : (grazing) livestock (from )

3) Istahil : to regard as sweet, nice, pleasant

4) La Tusimee : (From to graze, pasture,
grass) let it not graze
Explanatory Notes: And guard your inner self ( )when it
is grazing in the pasture of deeds. The moment it deems the
grass too sweet or sine qua non, then do not let it graze

Zahid repents of wine, then for it does yearn
O sage! dont do a deed; later regret ye earn
Spiritual Context: has been compared with cattle which is without reins.
The moment it starts wanton eating of grass, it is immersing deep into worldly
lusts like a glutton hence a check is needed on it. Hazrat Abdul Qadir Jeelani
says; O God-knower! kill your in the love of
God and seek Almightys pleasure, indulge not in the count of deeds.


Many a times, it beautified killing lusts for man

Where he could not reckon if a dish had poison

Kam : ( How many times)
Min Haisu : From where


Lam Yadr : He did not know (able to

comprehend, refers to man)
4) Samma : Poison
5) Dasam : fat, grease, food oil
Explanatory Notes: Many a times, inner self ( )showed
these wanton lusts and killing desires in such a lovely and
appealing manner that a man could not distinguish whether
this delicious, fatty meal contained a poison in it.

World is old, acts as new bride, wine cup did inform
It killed many a husband; likes of Kaiqubad and Jam
Hazrat Ali AS says (Najul Balagha)- Note 119):

World is like a viper, tender in touch, full of poison inside,
ignorants craves for it, wise one avoids (entanglement with) it.
(This verse matches with Nahjul Burdahs Verse 25).
A poet says:


Fear from frauds of hunger and of satiation

Often, hunger is worse than the indigestion

Akhsh : to fear ( , )
Dasais : (plural of )frauds, conspiracies
Joo, i : Hunger
Shibin : Satiation, fulfilment of appetite
Rubba : Often, many a times
Makhmasatin : Hunger, empty stomach
Tukham : (plural of )means heavy stomach
or indigestion due to overeating
Explanatory Notes: One should always be on alert from
the tricks and temptations arising from hunger as well as
from overeating. Many a times hunger is worse (enemy) to
drive a person crazy than a satiated belly.

Spiritual Context: Prophet said; pennilessness sometimes

takes one to infidelity so that one starts complaining about the Sustainer and
speaks ill things. Some poor fellows will have dark faces on the Day of
Judgment due to their having turned into a renegade on account of poverty. In
the same manner, a full belly or satiation brings excess sleep, lethargy,
hardening of heart, forgetting death and increased appeal towards lustful desires.
Prophet said to Maaaz ; Mans is his ride.
Then bring your ride in accord with you. If it is not in accord, tame it by hunger.

23. Disgorge your eyes of tears, they have swollen

Of unlawful scenes, stick to repentance regimen
1) Istifragh : to empty, disgorge
2) Imtalaa : filled
3) Maharim : plural of ( forbidden, banned,
unlawful, illegal, illicit)
4) Himyat : abstinence, repentance, regimen
Explanatory Notes: Drain clear your eyes which have
become filled with forbidden things by shedding tears*, hold
a grip to the course of abstinence and shun illicit things.

Spiritual Context: *Prophet said; as the bodily impurity is

cleaned by washing, shedding tears of repentance clears the stains of soul.
Another Hadith says:

Before God, no drop is more likeable than the tear-drop that was
shed in fearing God.

24. Oppose your inner self and Satan, disobey the twin
Even if sincerely advise you, they deserve condemn
1) Khalif : oppose, disobey, violate
2) Aasihima : disobey the two, disregard the two (
refers to the inner self and Satan)
: the two purify, be sincere,
unadulterated in advising you
4) Ittahim : deem false, condemn, blame (their sincerity
is impossible)
Explanatory Notes: You must oppose ( inner-self) and
Satan- the devil vehemently and disobey them at each front.
Even if they try to pretend being your sincere advisers,
disregard their advice and condemn them.
Spiritual Context: Quran says:
Verily Satan

is a mans manifest enemy (Surah Yusuf, Verse 5).

Hazrat Ali AS says:
The bitterest of your enemies is your NAFS which always stays by
your side.
Ahmad Bin Arqam was advised by or inner-self to join an Islamic
battle. He kept pondering whether this was truly an advice from . But he
realized that s real aim was to gain popularity. So he desisted from following
the advice of and said; I can sacrifice myself for the cause of Islam but just to
oppose I shall not go this time. said; I wanted to kill you by this advice
but again you have escaped.

25. They both, as enemy or arbitrator, obeying forbidden

You know well the fraud of enemy and his arbitration
1. Kaid : trick, treachery, fraud
2. Khasm : enemy
3. Hakam : arbitration, third party, neutral umpire
Explanatory Notes: Follow not the two i.e. and Satan in
any capacity, whether they present themselves as enemy or
as an arbitrator. You know well the tricks of enemies and

Spiritual Context: In Arabic, ( ) means to be a judge of

oneself in a case where one himself is a party. is inner self or and is
Satan. Human beings have three pull factors; heart, inner self or and Satan.
When heart intends to do a good deed, ( ) prevents it and confronts with
heart. The two go to Satan who decides in favour of evil deed so becomes
an enemy in this case and Satan acts as an arbitrator. Likewise, if Satan wants
some ill and insists on it, the case goes to and decides in favour of
Satan. In this case, Satan becomes the enemy of heart and acts as an


I repent before the Lord on a talk without action

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

1) Nasabtu : I attributed, I related (from )
2) Uqum : Infertility, a womans inability to bear children
Explanatory Notes: (Here the poet comes into first person
again) I repent and seek Gods forgiveness on something
that I say but act not myself upon it. It would be as if I
established the relationship of a child/off spring to a woman
who is infertile.
Spiritual Context: Imam Bouseri is comparing his which is devoid
of (good) action to an infertile woman as both do not give out a fruit or a child. As
Quran says; ( Surah 61
, Verse 2) Translation: Why
say ye that, which ye do not?
It signifies that one should not attribute a thing to his inner self which does not
exist in him at all. Prophet passed on ISRA (Ascension) night
by a group whose lips were being cut by fire. On enquiry, the Prophet
was told that these are the preachers of your Ummah who were
preaching advice without acting upon it.

27. I orderd ye to do good but my own insubordination

Steadfast I m not, how d I seek your determination
1) Amartu : I ordered, commanded
2) Matamartu : (from ) I obeyed not the order
3) Mas taqamtu : I held not steadfast, I wavered
Explanatory Notes: I ordered you to do good deeds but I
myself never complied with this order. So when I did not held
steadfast myself, what weight does my order to you carry
that you should stand steadfast and determined i.e. it
becomes self-contradictory and meaningless.

Spiritual Context: Quran says:

Enjoin ye righteousness upon mankind while ye yourselves forget (to
practise it)?( Surah Baqarah-2, Verse 44)

Another verse says:

O ye who believe! Why say ye that which ye do not? It is most hateful

in the sight of Allah that ye say that which ye do not (Surah Saff-61,
Verse 2-3).

O Preacher! Preach to your NAFS (implement in yourself) then preach

to others otherwise have shame of Allah SWT.

Prophet said; I have been aged by the verse of

Surah Hud. The words ( line one) and ( line two) have a reference in
Surah Hud of Quran which says; ( Verse 112) Translation:
Therefore stand firm (in the straight Path) as thou art commanded. Abu Ali
Jarjani says that man should strive for steadfastness (desired by God),
not for miracle power (desired by ).


Before death, I added not supplementary devotion

Only obligatory prayers and obligatory fasts done

1) Tazawwadtu : I prepared (journeys ration)
2) Nafilatan : extra or supplementary worship done
voluntarily after fulfilling
obligatory prayers
3) Fard : Obligatory worship i.e. five prayers daily and
30 fasts in the month of Ramadan
4) Asum : I fasted
Explanatory Notes: I never padded my travel bag (for the
hereafter) with supplementary prayers and never did I offer
prayers or observed fasts except those which were

Spiritual Context: 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 expresses his own deficiencies in preparations for the eternal

journey. According to Prophet , Allah Almighty says; Man
always gets my proximity through (voluntary) supplementary prayers (done in
addition to obligatory prayers) until I raise him as my loved one.

Man gets proximity to Me by supplementary prayers so much that I love him and
he loves me. So when I start loving him I become his ears, his eyes, his hands
and his feet; then he listens, sees, grips and walks through me.

Chapter Three
This Chapter contains 31 stanzas. All of them express
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 Jinns and an
intercessor with the Lord on behalf of the sinners in the next
world. Prophet commands for good, forbids
from evil and he is Allahs most beloved Prophet. He excels
all other Prophets in any standard of comparison.
His bodily or spiritual constitution is perfect. There is no limit
to his grandeur and dignity. Although he is a human being;
yet he is supreme amongst all creations of Allah. Stanza 56
sums up such high qualities beautifully.

29. Injustice I did to his way who darkness did liven

His feet used to suffer hurt and they got swollen
1) Zalamtu : I did injustice
2) Zalam : darkness, nights
3) Ishtakat : (from ) to complain, to suffer
4) Durra : harm, damage, hurt
5) Waram : swelling, tumour
Explanatory Notes: I did great injustice to the method and
ways (Sunnah) of the one who had kept alive dark nights
and who prayed (before the Lord) so much (standing and in
prostration) that his feet used to get hurt and they used to
get swollen.

Spiritual Context: This refers to Prophet s habit of

spending long hours in prayers during the most part of the night on
regular basis. When his companions asked him why he, being A sin-free
person, indulged in such hardships, his reply was that shouldnt he be a
thanksgiving servant of Allah Who has been so highly
Benevolent and Kind to him? Then Allah, Almighty sent down the verse;
( Surah 20 , Verse 1 & 2) Translation: TAHA!
We have not sent down the Quran to thee to be (an occasion) for
( Surah 73 , Verse
thy distress. Allah almighty also said;
2) Translation: Stand (to prayer) by night but not all night.

30. Tightly fastened at the hunger hour, his abdomen

He did fold his soft-skinned side, under the stone
1) Shadda : tightly tied, fastened
2) Saghabin : intense hunger
3) Ahshaa : (plural of ) the organs in the
4) Tawa : folded, rolled up
5) Kashhan : from flank (side, waist) upto ribs
6) Mutraf : luxurious, living in ease (soft part of skin)
7) Adam : dermis, cutis, skin
Explanatory Notes: (This stanza is in continuation of
previous one). That one (Prophet )
tightened his stomach at the times of acute hunger (
means folded. It also means kept as secret) and also hid
his tender rib-side under the stones at the hour of hunger.
Spiritual Context: Not only on the eve of the Battle of Troops when
Prophet had tied two stones under his stomach to mitigate
hunger, he used to remain ever-in-hunger because of piety. Once his wife Aisha
started weeping on seeing him hungry, Prophet
said; by God! If I ask Almighty to convert for me all the mountains of Makkah into
gold, walking alongwith me wherever I go, my prayer will be accepted. But by
adopting hunger in this world, I accept ( poverty) over satiation. Full satiation
suits not Muhammad and his progeny. Hunger is
my pride.


Beckoned him, gold heaps of lofty mountain

He turned away, showing it his magnification

1) Rawad : to seduce, tempt
2) Shummu : (from , )means pride, arrogance,
3) Araha : He showed them (Prophet
to mountains)
4) Ayyama : what is, whatsoever is, What!
5) Shamamee : grandeur, height
Explanatory 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
Spiritual context: Reference to mountains (namely Abu Qabees,
Hira, Thaur, Batha and Arafat) who had presented themselves at
Prophet s disposal (to become gold-made) but
he declined their offer. Angel Gabriel came with Allahs

message to convert these mountains into gold for his use. Prophet
said; O Gabriel! world is a home to him who
has no other home. It is a wealth of him who has no other assets.
A fool considers it as his asset and a deposit.
Explaining ( reference Surah Yusuf), Abi Umamah
quotes from Prophet SAW:

God presented Makkah valley in gold for me, I said: my Lord!

I want to eat and be satiated oneday so as praise You and
pay my thanks and then stay hungry another day so as to call
You and remember You (Kanzul Ummal fee Sunanul Aqwaal
Wal Afaal)


For needs, his asceticism gave him fortification

A need cant overcome the (God-gifted) protection

1) Akkadat : strengthened, solidified, fortified
2) Zuhd : asceticism, abstaining from worldly pleasures
3) Darurat : need, requirement, worldly necessity
4) Tadu : antagonize, overcome, be inimical against
5) Isamee : (plural of )protection, preservation,

Explanatory Notes: His shunning of worldly pleasures ()

strengthened him against wanton needs. Of course, desires
can not overcome a barrier of protection (that is provided by
the Lord to his Prophets and pious men).
Spiritual context: One day, Umar 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-skin. He started weeping, saying he
liked not the scene that Roman and Persian Kings enjoyed worldly luxuries and
Prophet the Master of the two worlds was sleeping in this
condition. Prophet said; their luxury is temporary but Lords
grants in our share in the hereafter will remain everlasting. Gabriel came
and informed that Allah has determined that those who enjoy the worldly luxuries
as much, their share of pleasures in the next world will be diminished by that


How needs will bend a person to

If he hadnt been, impossible worlds creation

1) Lolahu : if he had been not
Lam Takhruj : could not appear, come out
3) Idamee : non-existence, oblivion, naught, nullity

Explanatory Notes: How can worldly needs invite (tempt)

that special one who if he had been created not, the world
itself wont have come out of non-existence.
Spiritual Context: This stanza removes the astonishment of earlier stanza. 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. On the contrary, the situation is vice-versa. World,
rather entire universe is dependent on the Prophet who is
( on whom all rely). Allah said; Had I not created
you, I would not have created the world and all created things (planets). A
tradition of Prophet says; love of this world is harmful for the
next world and the love for the world hereafter is harmful for this world. You
should hold dear the favour that will last forever against the one which is mortal.
It is said that Hazrat Sheeth bin Adam AS oneday asked his father who is better
between you and Muhammad SAW. He prohibited him from asking such a
question? On re-inquiry, Adam AS said that Muhammad SAW was the best
amongst all prophets and angels for six reasons:
Allah SWT bestowed him Khadijah RA as spouse who was a great help
to him whereas my spouse became the cause of my expulsion from
Allah kept Muhammad (SAW)s name in proximity with His own name as
is reflected in Kalma Tayyaba;
Allah SWT granted him the broadest intercession on the Day of
The first person to tear up earth from the grave will be Muhammad
Entry to paradise will be prioritized for Muhammad SAW and his
followers before other prophets make such an entry;
God informed me that had He not created Muhammad SAW, the
creation of mankind, heaven and hell would not have been possible.


Muhammad- leader of two cosmos, twin congregation

And of two bands, one is Arabian, other being foreign

1) Sayyid : Leader, Master, Lord, Chief, Head. Title
conferred upon the Prophet by Allah
on the night of ISRA
2) Konain : (from which means world, cosmos,
universe) two worlds i.e. this world and the world
3) Saqalain : (from which means heavy) two heavy
groups or parties i.e. Human beings and Genies (Jinn)
4) Fareeqain : (from which means party, band or
group) two groups i.e. Arabs and non-Arabs
Explanatory Notes: Muhammad is the
leader of both the worlds and also of human beings and
Jinn. He is also the Master of two groups namely; Arabs and
all other non-Arab nations.

Spiritual Context: Muhammad (the Praised one) is a unique

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) Irshadus Saari, Sharah
Bukhari mentions 1000 names, ii) Abu Abdullah Muhammad bin Suleiman al
Jazoli, author of Dalailul Khairat says 200, iii) Sheikh Abdul Haq Muhaddis
Dahlavi in Madarijun Nabuwwat says 200, iv) Quran itself has 30 great names of
Prophet common to Almightys attributes, it has otherwise 138
names for the Prophet of which 18 carry the word Nabi, v)
different traditions of Prophet carry 115 names. His name or
mention must be followed by Durood
Allah Himself sends Salat and so do his angels (Quran, Surah Ahzab
33, Verse 56). Allah sent no Prophet on earth but with a covenant that as and
when Prophet Muhammad was sent, the former ones will
believe in his prophethood and extend him all support.

Oneday Hazrat Ali AS asked Kufans: you have more hope in the
Quranic verse:
Say: "O
creatures of God, those of you who have acted
disheartened of the mercy of God (Surah Zumr 39
Verse 53)
But we, from the Prophet SAWs household get more
re-assured in the verse (in terms of intercession):

And indeed your Lord will soon give you

so much that you will be pleased (Surah Al-Dhuha 93, Verse 5)
A Hadith says: I am the
first man who will make intercession for paradise and I have most
number of followers than the followers of all Prophets.
Attar Nishapuri says:


Our Prophet enjoins right, forbidding corruption

None better in matters of prohibition, permission

1) Nabi : (from or news) One who gives divine
message or news
2) Aamir : (from to command, order, enjoin), one
who commands
3) Nahee : One who forbids (things religiously declared
4) Abarra : more true or accurate, very relevant
Explanatory Notes: Prophet Muhammad
is the one who enjoins right and forbids wrong and who
can be better to explain such lawful and prohibited matters
than him.
Spiritual Context: He who follows Prophet actually follows

. Imam Zainul Aabideen said;

Whoever asked for anything or need from Prophet , he was

never refused or denied. Farzaq Abul Faras says;
He never said No to any one ever except in the of AlTahiyyat in prayer (in ) . So if there was no Al-Tahiyyat, his ( No)
would have borne a ( yes) meaning.


He is the Beloved in whom is hope of intercession

From all fears which fall on people by compulsion

1) Turja : (from , ) to hold hope. Ibne Jozi
says, ( ) is a desire that is attainable, contrary to
a wish ( ) which may or may not come true.
2) Hol : fear, terror, horror, shock (plural is )
3) Muqtahimee : from ) to plunge into, taken by
storm, to fell in some fear unwillingly, force majeur, to be
embroiled and assailed
Explanatory 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

Translation: Say
Spiritual Context: Quran says;

(Muhammad to mankind): if ye love Allah, follow me,

Allah will love you (Surah Aal Imran 3, Verse 31). Quran says further about this
( ; Surah Fatah 48, Verse

2)Translation: Allah may forgive for your sake, earlier sins and those which
are to come. Of course, all Prophets are sin free. So one should not
assume that this verse assures Prophet that his sins will be
forgiven. If we take that sense, even then this verse gives him a special stature
that you are exempt from sins, whether in the past or in the future (innocent). It
was for the sake of this Beloved Prophet that Allah changed
Makkah Sanctuary as the Qiblah for Muslim Ummah just to please His most
Beloved Prophet as stated in Quran. Likewise Prophet said;

( I am Allahs beloved and I dont feel arrogant about it). Allah has
said; ( Surah Anbiaa 21, Verse 107) Translation: We sent
thee not save as a mercy for the peoples.

37. He invited people to Allah, those who did fasten

As if they clinged to a rope that stays unbroken
1) Da'aa : Invited (refers to Prophet Muhammad
2) Mustamsikoon : (from )to stick to, hold
fast, adhere to, cling on
Habl : rope, chord (here means Allahs religion)
4) Munfasimee :(from ) break, severe
Explanatory Notes: He (Prophet Muhammad
invited people to Allah, so those who held him
(Prophet ) fast, they clung to a strong
rope that is unbreakable.

Spiritual Context: Prophet was a caller to the message of

truth for which Quran says;
( Surah Ahzab 33,
Verse 46)Translation: And as a summoner to Allah by His permission and
as a lamp that giveth light. Quran says;

(Surah Aal Imran 3, Verse 103) Translation: And hold fast, all of you
together, to the cable of Allah and do not separate.
Quran says:

And he who rejecteth false deities and believeth in Allah hath grasped
a firm handhold which will never break (Surah Baqarah-2, Verse 256)
A Hadith of Prophet ( ) says;

He who held fast to my Sunnah (way) at the times of crisis in Ummah,
he shall earn a reward equal to a hundred martyrs.

38. Surpassed he Prophets, in manners and in creation

They did not match him in knowledge or veneration
Faaq : Overtook, surpassed, exalted
Yudanooh : (from ) to access, parallel (for
comparison )
Karam : honour, veneration
Explanatory Notes: Exalted is he among all Prophets in his
beautiful form and creation as well as in terms of best
manners and conduct. Other Prophets never attained the
level of knowledge or honour that he was bestowed )by the

Spiritual Context: Allah says; Translation: And lo! Thou art of

a tremendous nature (Surah Qalam, Verse 4). Of course, he excelled all other
Prophets in knowledge, honour, beauty, manners, conduct and virtues. He is
rightly the one who was given the knowledge of earlier ones as well as of later

ones. Quran says;

( Surah Baqarah 2, Verse 253) Translation: Of those

messengers, some of whom We have caused to excel others and there are
some unto whom Allah spoke, while some of them He exalted. A tradition
says; ( I am the Chief of Adams progeny, I am not arrogant
about it). In terms of creation, he was the first of Prophets but in commissioning,
he appeared as the last and final Prophet of God.


All Prophets with Allahs messenger, in petition

A spoon from sea or a sip from continuous rain

1) Multamis : Petitioning, applicant, solicitor
2) Gharfan : a large soup spoon, ladling, scoop
3) Rashfan : sip, sup
4) Diyam : plural of , continuous heavy downpour
Explanatory 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.

Spiritual Context: Prophet said; I was born when Adam

was between water and clay. Once Prophet said; had Musa
been alive, he had no recourse but to be my disciple . On the Day of
Judgment, Allah will bestow on him the favour of intercession for sinners. He will
have a say about paradise on that day as writes Madarijun Nabuwwat (page
Allah grants me and I distribute His
110). A Hadith says;
provisions. A sum up of tradition from Jabir states that Pen and Tablet
() , heaven and earth, angels, hell and paradise, prophets and believers all
were created for the sake of Prophet Muhammad and their
combined knowledge is just a drop from the vast sciences bestowed to the leader
of the Prophets i.e. Muhammad .

40. All Prophets stand at him in their respective position

As are dots in vast science or vowels before acumen
1) Waqifoon : they are standing, hold a position
2) Ladaih : before him, in his pavilion
3) Shakla : vowels of Arabic language called ,
diacritical marks
4) Hikamee : wisdom, sagacity (here it is plural of
or divinely bestowed discernment power)
Explanatory Notes: All the Prophets hold to their
own position in front of his high calibre. Their position is just
like the dots in a script in the field of knowledge or vowels
placed on a text in the domain of divinely bestowed wisdom
Spiritual context: Given the contents of previous stanza, some scholars suggest
that all Prophets are solicitors of dots, vowels and knowledge from
him, say some portion from the vast knowledge that Prophet Muhammad
possesses by the grace of Allah. Another one explains that just as is
the worth of dots against knowledge or vowels are worth against wisdom, same is the relationship of other Prophets compared to the high stature of
Prophet Muhammad .

41. He whose morals and appearance done in perfection

Then, by the Creator of mankind, as Beloved chosen

1) Tamma : completed, perfected, accomplished
2) Mana : morals, personality, traits, virtues
3) Surat : appearance, figure, shape, form
4) Astafaa : chosen, selected, adopted
5) Baariu : Creator
6) Nasam : (plural of ) Human being, soul, mankind
Explanatory Notes: It was he who was created with
perfection, both in bodily form and beauty as well as in
manners and moral conduct. Such was his perfection that
even the Creator of mankind himself appreciated him and
took him as His Beloved.

Spiritual Context: An Arab poet said; You

were created free of every defect As if you were created as you wished yourself
to be. Of course, Prophet is at the highest standard of
character. A Hadith says; I was commissioned to
Prophethood to perfect the good manners. He is chosen by the Lord to be His
Beloved. As the saying goes:
Sayyadna Ghous ul Azam Abdul Qadir Jeelani

42. He is exempt of partner in his virtuous disposition

Indivisible is essence of beauty in his composition

1) Munazzah : (from )too exalted for, free from, far
2) Mahasin : plural of ) charms, qualities,
virtues, best manners, merits, good features
3) Jawhar : essence, substance, core
Explanatory Notes: He is unparalleled and unmatchable in
his great virtues and beautiful attributes. The essence of
beauty of every type in his composition and disposition is
inseparable and indivisible.
Spiritual Context: A Prophetic tradition says; All the praise belongs to Allah
who exalted me among all the Prophets; even in my name and in my attributes.
Someone rightly said;

Hafiz Shirazi rightly says:

None parallels beloved in build, beauty, fidelity

You can never counter-argue about this verity


Let beauty-boasters display their charm lovely
None can match my love in grace and beauty

Umpteen images Creator produces, none to tally
With our heart-ravishin beloved so extraordinary
(Translation by I. A. Kazi from his Complete Diwan Hafiz in Versified English)

43. Quit what Christians about their Prophet did mention

Apply as you wish in his praise, say it sans hesitation
1) Daa : give up
2) Iddaathu : what claimed about him (refers to
3) Ahkum : apply ruling, define
4) Sheta : you desire, as you please
5) Ihtakim : seek a ruling, get adjudged, decide

Explanatory Notes: In the context of praise of Allahs most

beloved Prophet Muhammad , remember not
to attribute the excess of Jesus Christs followers who
wrongly and unjustly exaggerated his Prophethood into his
being a son of God. Except this act of ascribing a family (or
partners to Allah), be as much liberal in the praise of Prophet
Muhammad as you wish (with confidence
and certainty) and for this even you can go to any court or
judge to seek a ruling on this.
Spiritual Context: Allah says in Quran; ( Surah Inshrah 94,

Verse 4) Translation: And raised high the esteem (in which) thou
(art held)
Saadi rightly said;

Prophet SAW himself said: ( )

(Do not exaggerate my praise to he extent made by Jesus followers).
Ansars treated Jesus AS as the son of God which is Shirk; so avoid
Shirk but less than that, one can praise the Prophet SAW to any and
every extent. See next verse.
Diwan e Bouseri RA has Qaseedah Laamiyyah with 284 verses
inrejoinder of chritians and jews titled

44. Then attribute to him whatever you wish in distinction

And give him as much you like, measure of exaltation
1) Ansub : attribute, ascribe
2) Sharafin : distinction, nobility
3) Qadar : value, estimate, measure, rank
4) Izam : greatness, grandeur, exaltation, augustness
Explanatory Notes: (excluding Gods divinity and
uniqueness) Ascribe in whatever measure you wish to
attribute the distinction and greatness to Prophet

Spiritual Context: Quran says; At another place, he is referred to as
the one on the highest standard of character () . A divine Hadith
says; O Beloved! Had I not wished to create you, I would not have created the
heavens, If it was not for you, I would not have even exposed Myself as the Lord.
Sayyad Abdul Qadir Jeelani says;

Someone said:

There is plenty of space to praise him if you have such a tongue to

utter (if you are worthy of such oration, why not?)


So merits for Allahs messenger ve no limitation

None can explain fully even with the best oration

1) Fadl : merit, credit, superiority, excellence
2) Yuriba
:(from )articulation, enunciation,
declaration, expression
3) Natiqun : (from )speaker, articulate, orator
Explanatory Notes: There is no limit to the merits and
virtues of Allahs messenger hence even
the best orator or articulate speaker can not do justice in
describing his great attributes.
Spiritual Context: Poet of the Prophet Hassan Bin Thabit

Syed Jamal Din A. Razzaq Isfahani says:

Poet of the East Allama Iqbal says:

46. If his miracles had matched his ( actual ) estimation

His named have given rotten bones a resuscitation
: (from ) relevant, matching,
2) Aayat : (plural of )miracles, wonders, marvels
3) Daras
: (from
) to obliterate, efface, wipe out,
extinguish , blot out
4) Rimam : (plural of )decayed, decomposed, rotten
Explanatory Notes: If his miracles (excluding Quran) had
been fully exposed as per the measure of his highest
estimation and grandeur, reciting just his name alone on the
dead and decomposed bodies would have brought a new life
into them.
Spiritual Context: Given his undoubtedly the highest stature among the
Prophets, had Muhammad started exposure through miracles
like resuscitation of dead, it was a very minor thing compared to his greatness.
Had the miracles, as contended by Imam Bouseri in second line of this
stanza, been exposed fully, the bio-system of our world which is mortal one,
would have been disrupted. Otherwise, the miracle of reanimation of the two
sons of Prophets companion Hazrat Jabir who died (one killed the
other and then fled in fear, subsequently falling from a rooftop and dying
instantly) is well-known, as are some other high-profile miracles, starting from his
birth. Some will follow in the coming chapters of this Elegy. Even during Prophet
s times, an old emigrant lady had lamented on her dead son
and she implored God, bringing in the sake of Prophet and
the boy had come back from the death valley. This Jesus-gifted miracle is small

thing before Prophet Muhammad . This phenomenon

remained discreet and concealed simply because Islam wants a faith on the
unseen and not on the basis of witnessing miracles. Hafiz Shirazi

Your tall shadow on me body O Jesus-breather!
This reflection revives my bones which do totter


He tested us not in things which baffle the reason

Wanting our best so we doubted not, nor did stun

1) Imtahana : to test, to put one into trial, to assess
worth of
2) Taya
: (from ) to falter, stammer, become
incapable, powerless
3) Hirsan : (from
) desiring, wanting, coveting,
4) Nartab
: (from
or )we doubted,
questioned, mistrusted, had scepticism or misgiving
5) Nahimee : )from ( to wander, roam or straggle

Explanatory Notes: He did not put us in trials by presenting

things which made no sense or were beyond rationality. He
is always keen for our betterment (and welfare in both the
worlds). We- his Ummah never came in doubt or became
aimless wanderers, because of his righteous teachings and
following his Sunnah.
Spiritual Context: His teachings were clear, unambiguous and in plain
language, bringing no hardships. For example, earlier nations used to cut impure
part of a cloth (instead of proper washing), murder was always compensated with
capital punishment (no concept of repentance and compensation), Zakat (poortax) was 25% instead of what Allah ordained for his Ummah at 2.5% rate per
annum. Prophet got 50 daily prayers for believers reduced
into five a day on the night of Ascension (ISRA). The words from second
line of this stanza refer to a Quranic verse which says;

( Surah Taubah 9, Verse 128)Translation: It grieves him that
ye should perish; Ardently anxious is he over you; to the Believers is he
most kind and merciful.

48. Creation confused at his qualities, no one seen
Near ones or far off, all feeble in comprehension
1) Aaya : (from ) fatigues, helpless, powerless,
2) Alwara : mankind, human beings

3) Lesa Yura
: none is seen, no one seems to
4) Munfahimee : (from ) helpless, powerless,
Explanatory Notes: His perfect manners (and miracles)
have so much put into astonishment the mankind that
nobody seems to comprehend their depth and estimation
fully and all stay in awe and helpless in understanding.
( )
Spiritual Context: No one can fully comprehend, even his immediate
companions or those who came years and centuries after him, the depth of his
virtues and high esteem he is bestowed with. His qualities such as truthfulness,
honouring commitments and covenants, trustworthiness, care, magnanimity
towards neighbourhood as well as to all and sundry, graciousness, treatment to
orphans, sweet talk, beauty in action, height of knowledge and reason,
forgiveness, chivalry, modesty and chastity, social relations, justice, leniency,
asceticism, piety, contentment, focus and stress on the world hereafter, immense
patience, resoluteness, no worldly cravings etc are matchless. Allama Qartabi
says that Prophet s full extent of beauty did not expose in this
world. Had it been so, his companions would not have been able to look into his
eyes, even for a single glance. Maulana Jami says;


Appearing to eyes from a distance, like the sun

It looks small, getting it closer gives eyes strain

1) Tazhar : Which appears
2) Tukill : (from )fatigue, feebleness, tiredness
3) Tarf : eye
4) Amam : nearness, proximity
Explanatory Notes: (Miracles of Prophet Muhammad
) are like the sun which looks so small to eyes from
a distance but when it comes nearer it lends fatigue to the
eyes by virtue of its intense light (making one helpless so
one cant dare look into its light).

( )
At another place Bouseri RA says:

You are Gods secret amongst the creation and the secret is hidden
from the blind.

Spiritual Context: His attributes and miracles are beyond ones comprehension.
Prophet himself said; O Lord! Belittle me in my eyes but
make me esteemed one in the eyes of the people. The analogy of sun is given
because sun itself is the largest entity in the solar system, yet how small it looks
in our daily vision because of sheer distances involved. Ordinary eye can not see
it from a close distance. Likewise, the gracious manners, excellent virtues and
the most high esteem of the Prophet is not comprehensible
by anyone to its full extent, neither by those who were his companions- ,
subsequent pious generations , nor by us who have been born many
centuries later.

His beauty would increase in your eyes the more you cast a look at

How can the worldly ones, his full truth
Content about him, as in dream sleeping nation
1) Yudrik : (from )to perceive, discern, realize,
recognize, come to know
2) Niamun : in sleep, slumber
3) Tasallo : (from ) to forget, to console
oneself on, think no more about
4) Hulm : dream
Explanatory Notes: Now how can a people come to know
the true status (facts) about his personality who are in
slumber, content on believing what they see in a dream.
Theres a great difference in dream and reality that comes
with awakening in the morning.
Spiritual Context: Sufis say that the true colours of the majestic personality of
the Prophet were not fully disclosed in this world which will be
exposed in the world hereafter. Not only will he be bestowed exclusively the right

of intercession, he will be a witness over nations of other Prophets on the day of

judgment. About that day, Quran says;
( Surah Al-Nisa 4, Verse 41)Translation: How then when We brought from
each people a witness, and We brought thee as a witness against these


In the scope of knowledge, he appears a human

He is the best of all among Gods entire creation

1) Mablagh : extent, scope, range, limit, degree
2) Feeh : About him (In recognizing his person, the
extent of knowledge)
Explanatory Notes: The maximum that knowledge has led
us to believe is that he is from the mankind but with the
difference that he is the best and most supreme amongst the
entire mankind and amongst all the creatures. A poet says;

Hafiz Shirazi says:

Another poet said:

52. All miracles that esteemed prophets put into action

His illumination upon them, they had his connection
Aayin : plural of ) miracles, signs
2) Ata biha : they came with, they brought along
: joined, combined, attached,
Explanatory Notes: All those signs (miracles) that were
brought by venerated Prophets of God were bestowed on
them from the light of Prophet Muhammad s
much more illuminated existence.

Spiritual Context: Quran says;

( Surah Maidah 5,
Verse 15)Translation: There hath come to you from God a light and a
perspicuous Book. According to a Hadith, the light of Prophet
was created before everything.

Imam Bouseri RA in his Qaseedah Hamaziyyah says:

You are lamp of every honour hence no light will radiate save from
your lights. From the world of hidden knowledge you have and it
also includes names of the Lord (which were) taught to Adam A.S.

53. They are stars, he an honoured sun in constellation

For people in darkness, they reflect his illumination
1) Kawakib : stars, heavenly luminous entities
2) Anwaaraha : its lights ( refers to sun i.e. the
Prophet )
Explanatory Notes: Since Prophet Muhammad
is gracious one, analogous to the sun whose stars or
planets are made up by none else but comity of other
prophets. These other Prophets also deflect the light of
Prophet Muhammad to guide the mankind
which is in darkness.

Spiritual Context: Just as the sun sets, then stars start fortifying their light
whose actual source is the sun itself. Likewise, other Prophets also got their
illumination while Prophet Muhammad remained behind the
scene. As mentioned in spiritual notes of previous stanza, or light is nothing
else but Prophet Muhammad himself and from his light
radiates guidance. That is why Quran has referred to him as ( a Lamp,
giving light). One of the Prophet s numerous names is
meaning the Sun.


Until rose it in the world and became
Its guidance, reanimated people of every nation
1) Hatta : until, so much that
2) Talaat : it rose (the sun)
3) Amma : become universal, global, common
4) Ahyat : it reanimated, re-livened, resuscitated
5) Sair : all, entire, each and everyone
Explanatory Notes: This stanza is a further elaboration of
the previous stanza in the context of sun which when rose in
the darkness, an entire peoples from all nations were guided

by its eternal light which spread to the four corners of the

world and re-animated them.

What a fine figure of Prophet , decked
Cheerful countenance marked by a
beauty cordon
1) Akrama : what a wonder,
2) Khalq : figure, making, bodily shape, creation
3) Zanahu : decorated him, bedecked him
4) Khuluqun
: good manners, disposition, refined
Mushtamilin : encompassing, cordoned by
6) Bishr : gaiety, joy, smirking face
7) Muttasim : characterized by, marked by
Explanatory Notes: What a person Prophet
is, his physique composed in delicacy and grace, and his
manners bejewelled. His visage is so cheerful and beauty
encompasses him all.
Spiritual Context: Quran says; You stand on an Exalted
standard of character. Someone asked Sayyidah Aisha Siddiqa ( wife

of Prophet ) about the manners of Prophet ,

she said; havent you read Quran? He was a perfect example of Quran in his
manners and conduct. 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 onlooker. Allama Iqbal says;

Poet of the Prophet , Hassan bin Thabit said;


He is fresh flower, his esteem is of a full

Generous as ocean, an epoch in determination

1) Zahr : flower, blossom
2)Taraf : softness, freshness, supple
3) Sharaf : honour, esteem, rank
4) Karam : generosity, magnanimity
5) Dahr : time, period, epoch, aeon
6) Himamee : (plural of )resolution, determination
Explanatory Notes: He is so supple and tender like a
blossoming flower who bears high esteem as does a full
moon (which enlightens everything). His generosity equates

the magnitude of oceans and his firmness and determination

is impeccable.
Spiritual Context: Hassan bin Thabit says;

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; we are the most generous in
Adams progeny. Never did he refuse an asking hand. Once someone requested
him for the grant of a goat, he gave him all the goats that were grazing between
two mountains. Back home, the man cried to his nation; O people! convert to

Note the contrast between and , between and

and between and .This verse is unique (Asloob Tashteer)
where each line has two rhymed halves/parts like following Arabic
verse of Muslim bin Waleed:

one alone
or battalion

His majesty is so great, even being just

You see him, as if attended by retinue

1) Fard : alone, singly
2) Jalalat : splendour, grandeur, dignity
3) Askar : army, troops, soldiers
4) Talqahu : you see him
5) Hasham : retinue, cortege, entourage, attendants
Explanatory Notes: He has a grace and dignity to an extent
that even if you see him alone, it would appear as if he is
surrounded by an army and an entire entourage who are at
his back and call all the time.
Spiritual Context: He has a commanding and towering personality. A poet says;

Once Abu Jahl- the Prophet's arch-enemy seized an orphans inheritance. The victim took
his complaint to the Prophet who accompanied him and got back his
due from Abu Jahl. People asked Abu Jahl, why had he returned the illegally occupied
wealth. He said; by God, I realized that if I disobey Muhammad s
order, I saw two lance bearers who would instantly kill me so I gave up.

twin mine

As if (his teeth) are the pearls, in a shell

When he speaks or smiles, it shows a

1) Lou Lu : pearls


Maknoon : hidden, concealed

Sadaf : shell, oyster, conch
Maadinay : two mines
Mantiqin : place of or speech (mouth)
Mubtasamee : place of smile ( lips)

Explanatory Notes: His speech and smile are like the exposure
of two mines which show a string of pearls that are so beautifully
arranged and hidden as is found a pearl in its shell.

Spiritual Context: Not only the word pearls refers to Prophet
s teeth, but some explain that whatever Prophet uttered,
those blessed words from the blessed mouth are also like pearls. Quran says;
( Surah Najm 53, Verse 3-4) Translation: Nor
does he say (aught) of (his own) desire, it is no less than inspiration sent
down to him. So even besides the revealed Quran, whatever he says in his daily
life is not something he has said of his own volition or desire but a word inspired
into him.

This verse of Bousri RA resembles Bakhtaris following couplet:

So there are pearls which show when he smiles and there are
pearls which appear when he speaks.

No fragrance equals the dust, his bodys
Blessed are those who
kiss it or get an inhalation
1) Teeba : fragrance
2) Yadil : equals, matches, equates
3) Turban : from earth, soil
Aazum : from bones
5) Tuba : blessed, how fortunate they are
6)Muntashiq : from to smell, inhale
7) Multasim : from means to kiss
Explanatory Notes: No other perfume or fragrance on earth or in
the universe can match that specific earth particles which have
association and affiliation with the blessed body of the Prophet
Sayyadna Muhammad . How blessed and
venerated are those souls who have visited that place in Madinah
and touched that blessed premises and its surrounding earth,
kissed it and breathed its fragrance.


Spiritual Context: 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. Thus, the
sanctity of that specific place where rests that Blessings of the two worlds is
beyond any doubt. His beloved daughter Sayyidah Fatima said;

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 kiss and hug the holy shrine out of
their immense, involuntary, uncontrolled love and sentiments of deep affection for
the Prophet . Anas said; I never smelled any
thing or found the fragrance of musk or ambergris better than the smell that
emanated from the Prophet .

Chapter Four

Introduction: This Chapter contains 13 stanzas. In this part
is the mention of blessed birth of Prophet
and related miracles and events that coincided with the
auspicious arrival. These include the destructive ruptures in
world powers castles and their arches (ultimate conquest of
Persia and Rome), Magians longstanding fire put off, drying
up of Savah lake, lights appearing over the Kaaba and on
Makkah skies, fall of idols in the Holy Sanctuary of Makkah
and forecasts by astrologers and omen-drawers,. In short,
the new beginning of a period of reform through revelation
began, resulting in the flight of Satanic perversions and


His birth was, his impeccable roots manifestation

What an immaculate beginning, what a culmination

1) Abaana : to show, manifest, expose, reveal, bring to
2) Teeb : impeccable (no faults, mistakes), immaculate
(clean, tidy)
3) Unsaru : roots, race, stock, descent
4) Mubtadain : beginning, origin, start (period of birth)
5) Mukhtatamee : end, culmination (period of demise,
Explanatory Notes: His birth was accompanied by
miraculous events which indicated how noble his family was
and how original his roots are. What a blessed occasion was
the point of his arrival in this world (as a light to efface
darkness) and what an equally blessed was the juncture of
his departure when light of guidance had spread towards all
directions, he having completed his divine mission.
Spiritual Context: Some strange events that accompanied Prophet
s birth (Monday, 12 Rabi-ul Awwal, the year being 570
A.D.) were; i) His blessed mother Sayyidah Aaminah
saw a light exposing far off castles of Syria and a perfumed ambience
due to presence of angels; ii) his umbilical chord was already selfdetached and body well-showered; iii) he prostrated before his Lord
immediately after birth; iv) whole house got illuminated; v) his paternal
aunt Safia saw the sign of Prophethood between the
two shoulders on the newborns back, a circle-shaped seal; vi) a long
standing famine prevalent in Makkah in those days gave way to immense
prosperity and green foliage. Likewise, on the occasion of his demise
(again Monday, 12 Rabi-ul Awwal 11 A.H. corresponding to 632 A.D.),
there were no signs of death in he breathed his last, his body was fully
fragrant and an illumination radiated from his smiling countenance. When
they intended to put shirt off the body, a hidden voice came, stopping
them to do so hence the showers were poured while he had his shirt on.
His blessed body was lowered in the earth in the quarters of Aisha

Siddiqa - the same premises where he departed to meet

the Lord-
Hazrat Anas bin Maalik RA says:

I never touched a silk-piece or soft material tha the palm of the
Prophet SAW, nor I ever smelled any perfume such as musk or
amber which was better than the fragrance that emanated from the
Prophet SAW.

61. A day when Persians realized well by their acumen

They d to be terrified by sufferings and indignation
1) Tafarrasa
: from )acumen, vision, discernment,
2) Furus
: Persians (Irans old name or Persia)
3) Unziroo : from )become frightened, warned,
4) Hulool : arrival, advent, staying, putting up
5) Buoos
: from dread, terror, also means suffering,
pain, hardships

6) Niqamee : plural of )wrath, revenge, indignation

Explanatory Notes: His birth day is a day when Persians,
by their wisdom, came to know that their time was up. For
them, the days of indignation and hardships were

Spiritual Context: On the morning of Prophet s blessed birth,

the Sassanid King of Persia had a horrifying dream. Next day, he called his
astrologers. He asked its interpretation without being able to narrate the dream.
One of the Kings closest astrologer Abdul Masih left for Bahrain to seek its
interpretation from the renowned astrologer Sateeh. Sateeh said the dream
meant that Arabian horses will fill the land of Sassanid Kingdom, Iraqi camels will
be driving and cities will gradually bee snatched by his companions whose birth
coincides with this dream. And so it actually happened in the years to come.
Sassanid people had later killed the Bahraini chief astrologer Sateeh after
hearing his interpretations.


As night traveled in Khosros court, it was broken

Like the troops of Khosro who went in
1) Baata : night passed

2) Kisra : equivalent of Persian word title of

Sassanid Persian kings (Here it refers to Anushervan
who ruled Persia at the time of Prophet
s birth.)
3) Munsadiun : from ) break, cleave, crack,
split, fissure
4) Shaml : unity, assembly, protectors
5) Multaim : convened, assembled
Explanatory Notes: On the night of his (Prophets) birth,
there appeared cracks and fissures in the structures of solid
palace of Persian Khosro (Anushervan). (Subsequently),
another Persian Khusro (Yazd Jard)s troops were also
defeated years later and they got dispersed (by Arab armies
during the reign of Hazrat Umar )

Spiritual Context: On the eve of Prophet s birth, Persia

was the largest empire followed by Roman empire on the globe. Yemens ruler,
called Tubba, was under the Persian suzerainty. Egypt had Pharaohs as rulers
while Turkey was ruled by Khaqans. Negus (Najashi) ruled the Abyssinia. On
blessed night , Persian Kings palace lost 14 of its 22 arches. The
remaining 8 were badly damaged indicating the number of remaining 8 kings
before the fall which then occurred during the rein of Hazrat Umar .
(The translator himself saw the cleavage of the palace in the remnants near the
present Iraqi town of Madain during his visit to Iraq in 2000). The last King Yazd
Jard, son of Shahr yar sent an army of 2,00,000 under Rustam bin Farrukhzad
which lost before Sad bin Abi Waqqas at the famous Qadissiyah battle in Iraq.
Persian army lost thousands of troops and rest were dispersed and fled as
referred in line two of this stanza.


Feeling sorry, flames of the raging fire died down

And the flowing river stopped at source
from pain
1) Khamida : go out, die down, extinguish
2) Anfaas : plural of or breath (here its sense is
rising flames)
3) Saahee : stop from flowing
4) Aen : eye, flow, spring
5) Sadam : grief
(See contrast between and or context of
and ( .
Explanatory Notes: The Magians temple which had a
longstanding high fire raging all the time got extinguished the
night the blessed birth took place. Even the Euphrates
stopped flowing its course at its source in sheer grief.
Spiritual Context: The 14,000-year old Magians fire which had never been put
off and never its intensity let down suddenly went out on the night of the blessed
birth of Prophet Muhammad . Likewise, Euphrates river

which crosses by the town of Kufa in Iraq and around which Anushervan
had built bridges and temples, lost its course and place of source
resulting in destruction of palace-structures. !


Savah citizens got grieved, their river in recession

Turned back angry, every approaching thirsty one

1) Saaa : saddened, annoyed, grieved, offended
2) Savah : an old river that flew between Hamdan and
Ray (Iranian cities) surrounded by pantheist temples.
Many boats traversed it taking people to Ray (now a
suburb of Iranian capital Tehran) and Azraat. Given its
sweet waters, Magians used to treat it with adoration.
The blessed also affected this river which was an
attraction for polytheists. Thus, it dried up. Its remnants
can still be seen.
Ghadat : to decrease, diminish, recede
4) Buhairah : lake, small river
5) Rudda : was turned away, sent back
6) Waarid : the one entering, approaching, accessing
(the river)
7) Ghaiz : anger, resentment, fury
8) Zamee : to feel thirst, be thirsty
)See usage of and and contrast between and
Explanatory Notes: The inhabitants of Savah town were
saddened by sudden drying up of their river (Savah) with
which they had navigational interests. Also its sweet waters
and location had an aura of worship status. Those who came
to quench their thirst found that its waters had, all of a
sudden, receded on the eve of Prophet s

birth. This made them angry and they turned back without
satiating their thirst.


As if the (Magians) fire, by watering did moisten

In grief, Savah waters got from fire
1) Ka, anna : as if, it so happened
2) Balalin : (from to moisten, bedew, wet) humidity,
moisture, dampness
3) Daramee : (from ) to burn, flare, flame, blaze
)See contrast between and ( dampness & flaring up)
or between and ( water and fire)
Explanatory Notes: The Magians longstanding, raging fire
had died down because it had attained the humidity of water
in a state of grief. Likewise, Savah river went dry in the heat
of intense burning as if it had been inflamed by a fire which
consumed its waters.
Spiritual Context: Some scholars explain that the first one to worship fire was
Qabeel, son of Adam who had killed his innocent brother Habeel on the issue of
his desire to marry his twin sister. Adam and Eve the great

grandfather and great grandmother of the human race had got a cycle of twinchildren births in each pregnancy; a son and a daughter in each turn. The
daughter of one cycle of delivery was then married to the son of the next cycle
and vice-versa. Qabeel violated this method and forcibly married with his twin
sister. As regards fire-worship, he was told by the ill-advising Satan that the
sacrifice of animal that Habeel- his brother had presented and the fire had
engulfed (acceptance by the Lord) was because Habeel used to worship fire.
This was an utter lie on the part of Satan. Thus, Qabeel accepted the Satans lie
and started worshipping fire which ultimately came down through centuries
among the Magians. Grief affects men in two ways; either one starts weeping
which cools down the heat of grief or one gets intense chest burning which
aggravates with the passage of time. The same happened with both; Magians
longstanding fire and the Savah river, one dampened down in grief, the other got
consumed through burning in grief.


Jinns greeting voices (in hiding), lights in diffusion

Truth appeared through signs and in
1) Tahtifu : from , a shout or loud voice whose
source is invisible ( is such an speaker)
2) Satiatun
: from radiance, diffusion,
emanation (also means shine, illumination)
3) Manan : signs (here it refers to special events and
miracles that appeared on the eve of Prophet
s birth

4) Kalamee : from )sayings (spread among jinn),

Explanatory Notes: Lights had spread all around and Jinns
started greeting one another on the blessed birth of the
Prophet . So the truth had at last
appeared in the wilderness of dark, by these signs and
greeting sounds.
Spiritual Context: Jinns are also a creation like mankind but made from fire
essence. They can take forms which can fly in the air, take animal shapes or
even ambulate like human beings. Like men, they also have good and evil type,
belonging to various faiths. author says that at the time of blessed birth
of Prophet , eastern and western Jinns had exchanged
greetings on the blessed arrival of a Prophet.
When Revelation started, in the early days, Hazrat Ali AS quoted as follows:

When the Revelation was about to come,I heard a bewailing
(groaning) sound I asked the Prophet SAW: what is this bewail
(groan)? He replied: It is Satan who is disappointed at not him
being worshipped.

67. Stayed blind and deaf at good news, its declaration

Heard not, nor alarm of lightning they could reckon

1) Ammu Wa Sammu : blind and deaf (from
2) Bashair : plural of / ) good news, glad
3) Bariqa : from )lightning
4) Inzaar : to warn, admonish, frighten, terrify
5) Tushamee : from ) to search for, seek, gather
(see Jins Mardoof (Rhyming) in and

Explanatory Notes: Those who denied accepting the new

faith by sheer ignorance, they had actually turned blind and
deaf to these clear signs (in both categories, auspicious
ones such as lights, vegetation, foliage etc and pensive ones
such as drying up of river, cleaves in empires castles etc).
These signs had appeared on the occasion of the blessed
birth of Prophet . The impending divine
curse was also not comprehended by these arrogant,
ignorant ones.

Spiritual Context: Quran says; ( Surah Baqarah 2, Verse

18 & 171 also)Translation: They are deaf, dumb and blind, they will not

return (to the path). Another place, it says;
( Surah Aaraaf 7, Verse 179) Translation: They have
hearts wherewith they understand not, eyes wherewith they see not and
ears wherewith they hear not.
In the New Testament was the glad tiding about the auspicious arrival of
Muhammad SAW with the Syriac name of meaning Muhammad- Praised).
One helper (Hawaari) quotes it as . Also in Quran are references about
Prophet SAWs coming to the world explicitly mentioned in the Old Testament as
well the New Testament.

Those who follow the messenger, the Prophet who can neither read
nor write, whom they will find described in the Torah and the
Gospel (which are) with them. He will enjoin on them that which is

right and forbid them that which is wrong (Surah Al-Araaf-7, Verse

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


Specially when priests had given em information

That their faith wouldnt stand, being in distortion

1) Kaahin : priest, parson, clergyman
2) Muawwaj : twisted, distorted
3) Lam Yaqum : not last long, be durable
Explanatory Notes: What is worth astonishment is that they
fell blind and deaf to these clear signs even after the fact that
their Kahins (clergymen) had forecast that their kind of faith

was a distorted version of religion and that (with the arrival of

true religion) their order will not hold good or last long.
Spiritual Context: Many tribal Kahins had foretold about the arrival of an
impending Prophet. On the night of blessed birth, a Jewish priest asked; O
people of Makkah! has tonight been the birth of some child in Makkah? When
people informed him that Abdul Muttalib had had a grandson, he came to see the
newborn and after seeing the seal of Prophethood between the two shoulders of
the blessed baby, he fainted. Later he said; By God! this child will impact and
impress the whole world. His news will soon travel from the east to the west.

The name "Muhammad" has been discovered in the Bible in the original
Hebrew language. In the 5th chapter of the Shir haShirim ((
which is one of the five megilot or Sacred Scrolls that are part of the
Hebrew Bible or for short the "Song of Solomon" (also called "Song of
Songs"). That chapter is giving a prophecy about an individual to come.
Song of Songs 5:15 compares this prophetic mystery man to the land of
"Lebanon" which is the land of the Arabs. This implies that the mystery
man would be an Arab.
Song of Songs 5:10 says: "My beloved is white and ruddy, preeminent above ten thousand." This is a prophecy of Prophet
Muhammad as he conquered Mecca. It is a well known historically
documented fact that in the year 630 CE Muhammad entered Mecca as
the leader of an army of "ten thousand men". This verse and the
preceeding verse (v. 11) also match Muhammad's physical discription as
found in Muslim sources (light skin and black hair).
In reading the English translation of Song of Songs 5:16 it finishes the
description by saying: "He is altogether lovely" but what most people
don't know is that the name of that man was given in the original megilot.
Here is the name written in ancient Hebrew as it appears in verse

. It is read as "Mahammad".

"Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee

Bayna Jerusalem."
"His mouth is most sweet: yea, he is altogether lovely. This is my
beloved, and this is my friend, O daughters of Jerusalem."

In the Hebrew language im is added for respect. Similarely im is added

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

According to Ben Yehuda's Hebrew-English Dictionary,

correctly pronounced as "Mahammad". Anyone can paste this Hebrew
word of Bible and taste in online translators which yield the translation as
Muhammad.Some Rabbis have confessed to Christain converts
(Anthony Green- Abdul Rahim Green) that we know Muhammad is the
Prophet and that many Madinite Rabbis also acknowledged this fact and
had converted to Islam in Prophet SAWs times. But God sent us a
Prophet (Musa AS) whom we did not listen so why why should we listen
to another Prophet (What an intransigence in matters of faith and what a
Prophet Muhammad SAW in the Old Testament:
"I will raise them up a Prophet from among their brethren, like unto

thee, and will put my words in his mouth; and he shall speak unto
them all that I shall command him." [Deuteronomy 18:18]
"And it shall come to pass, that whosoever will not harken unto my
words which he shall speak in my name, I will require it of him."
(Deuteronomy chapter 18:19)
"And the book is delivered to him that is not learned, saying, Read
this, I pray thee: and he saith, I am not learned. " (Isaiah chapter 29
verse 12).
When Archangel Gabrail commanded Muhammad (pbuh) by saying
Iqra - "Read", he replied, " I am not learned".
Prophet Muhammad SAW in the Old Testament:

1. John chapter 14 verse 16:

"And I will pray the Father, and he shall give you another Comforter,
that he may abide with you forever."
2. Gospel of John chapter 15 verse 26:

"But when the Comforter is come, whom I will send unto you from
the Father, even the Spirit of truth, which proceedeth from the Father,
he shall testify of me."
3. Gospel of John chapter 16 verse 7:
"Nevertheless I tell you the truth; it is expedient for you that I go
away: for if I go not away, the Comforter will not come unto you; but if
I depart, I will send him unto you".
"Ahmed" or "Muhammad" meaning "the one who praises" or "the praised
one" is almost the translation of the Greek word Periclytos. In the Gospel of
John 14:16, 15:26, and 16:7, the word 'Comforter' is used in the English
translation for the Greek word Paracletos which means advocate or a kind
friend rather than a comforter. Paracletos is the warped reading for
Periclytos. Jesus (pbuh) actually prophesised Ahmed by name. Even the
Greek word Paraclete refers to the Prophet (pbuh) who is a mercy for all
Some Christians say that the Comforter mentioned in these prophecies refers
to the Holy Sprit. They fail to realise that the prophecy clearly says that only
if Jesus (pbuh) departs will the Comforter come. The Bible states that the
Holy Spirit was already present on earth before and during the time of Jesus
(pbuh), in the womb of Elizabeth, and again when Jesus (pbuh) was being
baptised, etc. Hence this prophecy refers to none other than Prophet
Muhammad (pbuh).
4. Gospel of John chapter 16 verse 12-14:
"I have yet many things to say unto you, but ye cannot bear them
now. How be it when he, the Spirit of truth is come, he will guide you
unto all truth: for he shall not speak of himself; but whatsoever he
shall hear, that shall he speak: and he will show you things to come.
He shall glorify me".
Note: All quotations of the Bible are taken from the King James Version.

They noticed that shooting stars of the
Fell down, as did fall earthly idols in prostration
1) Aayanoo ( ) : to view, eye, see with ones
own eyes
2) Ufaq : horizon
3) Shuhubin : plural of ) sparks from shooting
: (from
) to swoop down,
pounce down
5) Wafaq : corresponding to, as was the case with
(See rhyming of


Explanatory Notes: Then those disbelievers also saw that

shooting stars in the skies had fallen down from the above
as was the case of bowing down of idols on earth, on the
blessed occasion of the arrival of Prophet Muhammad
into this world.
Spiritual Context: As reported by Allama Kharpoti , some devils
(satans) used to eavesdrop and circulate the heavenly news (or divine
commands) that traveled to the earthly layer of sky by angels. They transmitted

such news to priests/astrologers. At times, they even admixed these things with
exaggerations. On the eve of the blessed birth, this route was closed down.
( Surah Mulk 67, Verse 5) Translation:
Quran says;

And We have made such (lamps) (as) missiles to drive away the evil
ones. Likewise, on the blessed birth of Prophet Muhammad
, idols in sanctuaries fell by their necks. In the words of Prophet
s grandfather Abdul Muttalib;

Translation: You saw a newborn whose light illuminates all corners of the
east and west, all earthly idols are down, worldly kings shiver by his awe.
Sawad bin Qarib was an astrologer. His Jinn told him that
henceforth he wont be able to bring heavenly news as shooting stars
had fallen upon him and his ilk. Sawad was advised by his Jinns to quit
the astrological forecasting. At last, he got disappointed in his
endeavours and realized the truth had arrived, so he came to Makkah
and embraced Islam in the court of the Prophet .

they ran

Until from revelation path, like fugitives

Satans fled one by one, leaving foot

1) Ghada : they became
2) Munhazimun : from ) a runner, fugitive
3) Yaqifoo : to follow, into the footsteps

4) Ithra : rear, behind, foot impression

Explanatory Notes: Shooting stars led to such a panic that)
the satans and Jinns started fleeing from the heavenly path
of revelation in a succession, leaving behind their visible foot
Spiritual Context: As explained in the previous stanza, these eavesdropping
satans were sealed in their ill activities by a constant rain of shooting stars, thus
turning them back to the earth where they fell upon one another. As Shah Abdul
Aziz Dahlavi puts it; this shooting star is something which
kills any Satan to whom it strikes. Those who escape death, become lunatics.


many a stone

Their fleeing- as fled Abrahas many a

Or troops on whom two palms cast

1) Haraban : running away, fleeing
2) Abtaal : plural of ) champions, heroes, warriors
3) Abraha : Arrogant Yemenite King ( he hailed
from Abyssinia) who attacked Makkah sanctuary 40 days
before the birth of Prophet in 570 A.D. but

his troops were defeated by stoning at the hands of heavenly

birds referred in the Holy Quran as .
4) Husaa : plural of ) small stones, pebbles
5) Rahataih : singular; means palm) two hand palms
6) Rumee : thrown at, cast
(See the inversion between and )
Explanatory Notes: Those satans/Jinns fled. Their fleeing was
like flight of so-called champions of Abraha who had attempted
an attack on Kaaba in 570 A.D. with their army of elephants (
the year of the elephant). Another parable is from the
Prophets battles (Badr as well as Hunain) when he had thrown his
two handfuls of sand in the face of enemy troops which blinded
them, they got panicked which resulted in their defeat.

Spiritual Context: Quran refers to the incident of Abyssinian ruler Abrahas
attempt of assault on Makkah Sanctuary in 570 A.D. in Surah . About the
( Surah Anfaal 8, Verse
battle of Hunain, Quran says;

17) Translation: When thou threwest (a handful) of dust) it was not thy act
but Gods. Abrahas captain Aswad bin Maqsood had seized Abdul Muttalibs
200 camels which the later got back. Abdul Muttalib then told Abraha that Kaaba
is the House of Lord and He himself will protect His House. Back to Makkah,
Abdul Muttalib advised inhabitants to seek refuge in the nearby mountains.
Before retiring to suburbs, he himself approached Kaaba, got hold of the Holy
Sanctuarys gate and uttered the following:

Translation: O God! save You I see no hope to beat Your enemies, stop them in
their folly, enemy of Your House is Your enemy, hold them back from
destroying/damaging it. Eventually the pebbles by heavenly birds destroyed
the invaders army. Abraha too died of his wounds in Sana a few days later.
Ibne Ishaq says about the batlle of Ba

The Prophet SAW took a handful of sand and faced the Quresh and said: Be
your faces degraded, then threw the sand at them. Then ordered his
companions: Attack!. Then it was the defeat (of Quresh). Then Big names of
Quresh were killed and made captive.

72. Stones cast from twin belly after Gods glorification

As did morsel-making intestines, Jonahs expulsion
1) Nabaza : throw, cast, pour out
2) Batn : belly, stomach (here refers to two hand palms)
3) Musabbih : Prophet Jonah Younus )
4) Ahshai : plural of ) intestines
5) Multaqimee : one which eats in morsels (here it refers to
fish that had swallowed Prophet Jonah)
Explanatory Notes: The 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 God (Battle of Badr). They acted the way the
engulfing fish had vomited out from her belly the Prophet Younus
( Jonah) whom it had swallowed.


Spiritual Context: Prophet Younis had recited Quranic verse to get rid

of his strange imprisonment;

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

And thou (Muhammad) threwest
not when thou didst throw, but Allah threw (Surah Anfaal-8,
Verse 17)

Chapter Five
Introduction: This Chapter contains 17 stanzas. It reflects
the miracles performed at the hands of Prophet Muhammad
which corroborated his Prophethood.
Some important miracles have been beautifully reflected in
poetic rhyme in the verses contained herein. For example,
when he walked, trees bowed before him, clouds always
hovered high above him for comfort, moon got split by a
gesture of his index finger, his chest was cleaved in
childhood for removing worldly desires, the entrance of his
hiding place in the cave of Thaur on the occasion of his
emigration to Madinah alongwith Sayyadna Abu Bakr
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 exertions or specific hardship acts.
Visions of prophets are always true, they are in a way, a form
of revelation because even in slumber, the hearts of
prophets are always awake and attached to the sublime
divine link.


On his call, approached trees in prostration

Walked to him, not on feet, stems in motion

1) Ashjaar : trees
2) Sajidatan
: bowing their heads down (here
3) Tamshee : walking
4) Saqin : leg, shank ( trunk, stock)
Explanatory Notes:
When he invited or called for the
trees, even they obeyed him and came forward with their
tops tilted down (in respect), their movement supported by
their stems, although they held no feet.

Spiritual Context: Once Prophet had been injured by the

Quraish. He was in melancholic spirits when angel Gabriel came to him
and asked if Prophet would like to see any sign. Then he
asked Prophet to call a certain tree which was in a certain
valley. When Prophet called that tree, it obediently came up
all the way. Then when it was ordered to go back, it obeyed the Prophet
. A similar miracle was once sought by a villager as a corroboration
of his Prophethood. He was amazed to witness the advance of a tree walking,
approaching the Prophet, saluting him and then going back when prophet
ordered it so. Prophet is reported to have
received greetings from trees, their obedient walk towards him on his orders and
expression of faith in his Prophethood by trees.


As if by way of writing, some lines are drawn

Artistic script by branches in mid-path written

1) Satarat : drew a line ( means draw a line)
2) Lima : for which
3) Furoou : plural of ) branches
4) Badeei : marvellous, artistic, wonderful
5) Laqam : middle of the road
Explanatory 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.
Spiritual Context: This explains the pattern how trees, in obedience, presented
themselves alongwith their branches in a fashion that their march was in straight
lines, and branches spread as if giving some calligraphic pattern in his praise.
Once Abu Jahl asked Prophet for some sign to be shown,
asking 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 back, leaving behind
impressions of its branches. A poet said;


Like a cloud, wherever walked the pedestrian

It prevented heat, burn or scorching hot noon

1) Ghamama : one cloud
2) Sairatan : walking, on foot, pedestrian
3) Taqeeh : from ) to prevent, block, obstruct
4) Teesin
: intense heat
5) Hajeer : mid-day heat, scorching sun
6) Hamee : become hot, flare up
(There is Ishtiqaq between and )
Explanatory Notes: (These trees obeyed him). Likewise,
clouds too hovered over his head wherever he headed to,
preventing him from heat, burn and the intense heat wave
which was at its peak during the mid-day (noon time),
adding into sun rays intensity.
Spiritual Context: The incident of Baheras monk in Syria who had witnessed
the shadow of a cloud on Prophet who had gone on a trading
expedition is well-known which was also narrated by Khadijah
s servant to his lady master upon return. The monk had seen how when other
merchants attended his feast, the cloud still hovered on that one person who had
been left behind to guard the merchandise. He recognized the Prophet,
witnessed the accompanying cloud, asked the blessed boys name/family and
confessed about his prophethood.


Of course, let me swear by that split moon

His heart has relation, with moon partition

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


What landed in cave, of veneration, of estimation

All eyes of disbelievers, of him staying in oblivion

1) Hava : encircle, encompass
2) Ghar : Cave Thaur near Makkah
3) Khair : goodness (some refer to Prophet

4) Karam : honour, esteem (some refer to Abu Bakr

5) Tarf : eye
6) Amee : blind
Explanatory Notes: What about the (miracle) of Thaur
cave where Prophet had taken shelter on
the eve of his emigration from Makkah to Madinah alongwith
Hazrat Abu Bakar This cave was at that
moment blessed with a venerated person (of Prophet
) who was accompanied by his esteemed
companion Hazrat Abu Bakr and the two
were so concealed in that cave that all the eyes of the
chasing disbelievers failed (stood blind) in locating the two.


In cave were Truth and true one, absent none

But they were saying, in this cave theres no one

1) Sidqu : Truth (refers to Prophet Muhammad
who was always a trustworthy and truthspeaking person)
2) Siddique : the True (title of Hazrat Abu Bakar
3) Arim : anyone (In Arabic No one is in
the house)
Explanatory Notes: While Prophet and
his companion, Hazrat Abu Bakr referred in
this stanza as Sidqu and Siddique respectively
were in hiding in the cave, (God so blinded the chasing
party) that they kept saying, in this cave, there is no one.
Spiritual Context: Quran says about the Prophet ;
( Surah 39, Verse 33) Translation: And he who brings the Truth

and who confirms (and supports) it. Hazrat Abu Bakar had
sealed all the holes of the uninhabited cave by packing them with pieces of his
robe, still one hole was left wherefrom he had been stung by snake-bite. But
Prophet applied his blessed saliva onto it which healed the
wound. At that point when the disbelievers were retreating, one of them went
atop a cliff. Abu Bakar said; O Prophet , if they
only look at their feet they might spot us. Prophet said;

( Surah Taubah 9, Verse 40) Translation: Have no fear, for God is with



They thought that neither a spider nor a pigeon

Could put cobweb or circle for the best creation

1) Hamam : plural of , pigeon
2) Ankaboot : spider
3) Khairil Bariyya : Best amongst all the creations
4) Tansuj : from harmonize, knit, make a
5) Tahum : from to circle, hover around (by
pigeon), make a nest
Explanatory Notes: Disbelievers thought that it was not
possible that Prophet would be located
in a place like cave Thaur; specially since he had left
Makkah only a few days ago, how could it be possible for a
pigeon to have laid eggs at the entrance of the cave or for a
spider to make such a harmonized cobweb (which routinely
takes weeks or monthsof labour before taking shape.)
Spiritual Context: Quran says:

For God's are the armies

of the heavens and the earth; and God is all-knowing and all-wise
(Surah Fath-48 , Verse 7)

In the course of Prophet s migration to Madinah, Allah

made two of physically weak and docile creatures to protect His beloved Prophet
namely; the spider and the eggs of a pigeon. Quran says;
( Surah Ankaboot 29, Verse 41) Translation: And lo! the
frailest of all the houses is the spiders house. On the contrary, Prophet
said; spider is a Satan, effaced by Allah, kill it. Further he said,;
keep your houses free of spiders web, if left intact, the web brings financial
hardships. Umayyah bin Khalaf- one from the search party sent by Quraish,
despite being less hopeful, had wanted to peep into the cave and he was
stopped by some one who told him that this cobweb was so old that it must have
been done even before the birth of Prophet .


Carefree of any addition, by Gods protection

Of (bodily) armour or any loftiest fortification

1) Wiqayat : protection, preservation, guarding
2) Aghna : made carefree, immune to, not dependent
3) Mudaafatin
: duplication, double coating,
multiplication, addition
4) DurooI : (sing. )armour (double-plated)
5) Utum : (sing. )fortress, bastion, fortification

Explanatory 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.
Spiritual Context: According to Aisha , in the early days of the
Call, early converts had taken upon themselves to provide guard to the Prophet
. They used to do this duty in turns. When this verse was
( Surah Maidah 5, Verse 67) Translation: Allah will
protect thee from mankind, Prophet came out and said; O
people! rest at your homes henceforth, my protection rests with my Lord.

81. If world troubled, wronged me, I sought his haven

I found with him neighbourhood sans oppression
1) Saam : give trouble, suffering
2) Dahr : world, passing of time, clock cycle
3) Dem : injustice, wrong
4) Isteejar : to seek shelter, refuge, safe haven
5) Niltu : from ( to acquire, gain, obtain, gain access,

6) Jawar : proximity, neighbourhood, closeness

7) Yudam : from ) cruelty, oppression, degradation
Explanatory Notes: This circling of heavens and time
cycles never gave me any botheration or trouble for which I
found not a safe haven in the form of company with Prophet
. His blessed shadow of proximity and
sense of nearness (his thoughts and remembrance) was a
great solace which no any ill-intending oppressor could cast
an evil-eye upon.
Spiritual Context: Maulana Abdul Rahman Jami says;


I begged two worlds wealth- his possession

At the best bestower, I always got a donation

1) Iltamastu : I begged, requested, I asked for
2) Ghina Darain
: riches of both worlds (this world and
the hereafter)
3) Istalamtu : from receive, assume, collect, take
4) Nada : liberality, generosity

5) Mustalam

: One from whom something is received,

Explanatory 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
worlds needs and also those in the world hereafter.

Spiritual Context: Prophet was and is always a liberal giver

and donator. People used to come to him, ask whatever he possessed and even
if he had nothing, he would borrow something so as not to disappoint a
supplicant or anyone who approached him with some need. Once he had been
sent large quantities of grain and despite its disbursement through out the day,
some portion of it still remained undistributed,. He did not go home, as was his
routine, after late evenings prayers until some needy people were found and the
entire grain distribution to the destitute was completed.


Deny not his true dreams, they were revelation

His eyes in sleep, his heart always in animation

1) Rooyah : his dreams ( commands that are
revealed by God to his prophets through dreams or vision)
2) Lam yanim : he did not sleep

Explanatory Notes: One should never deny the visions that

he had during sleep, they were but (another form of)
revelation. For when his eyes were closed in slumber, his
heart was eternally in vigil and in constant contact with the
Lord, getting messages/revelations as were received in the
sleepless state.

Spiritual Context: Revelation to Prophet Muhammad came

through vision in initial six months, prior to subsequent messages received
through Arch-angel Gabriel in the remaining 23 years after the
declaration of the Call. Some scholars are of the viewpoint that before actual
exposure of the prophethood at the age of 40, Prophet used
to get relevant information about events that were to happen in the coming days
through true dreams. Prophet says; Our eyes sleep but our
heart never sleeps. If Allah had wanted, He would have kept us in vigil but this
sleep is there so that the practice continues for my Ummah. Revelation is
inspiration or message of God sent through an angel or by way of dreams to the
prophets. There are three types of Revelation ; i) the one carried and uttered by
the angel, clear of any doubt like the revelation of Quran itself; ii) Declaration by
the angel through some gesture (no words) like the humming of bees
; and iii) an issue reflected on the heart of a prophet by the Lord either during
sleep or without sleep. This is like reflection of an event as is an image reflected
in a mirror or animation of modern cinema. A Hadith says that God speaks with
His believer bondsman in vision.
Again, visions are of two types namely; i) True Dreams which
comprise of a glad tiding, or warning or inspiration (commanding to intend
pilgrimage, supplementary night prayers) and ii) False Dreams which
include seeing in dream what transpired in the day ( ) or dreams due to
indigestion/intestinal dysfunction () , popularly known as Satanic dreams
( ) . A Hadith says that a pious believers vision is 1/46 th part from the
light of prophethood.
A Hadith says:
my eyes are in sleep but my heart is in
vigil. Another Hadih says:

Hazrat Aaisha Siddiqa says:

Prophet SAW did not see anything in dream which was not reconfirmed later like
the whiteness of dawn morn.


This when he d reached the time of Commission

How to deny when he d attained comprehension

1) Zaak : This refers to that revelation in true dreams

2) Buloogh : attain, reach a certain age, height or rank
3) Muhtalam : sage of age, wise (also means who
sees vision in sleep)
Explanatory Notes: These dreams containing revelation
started appearing on the eve of his Commissioning of
Prophethood when he had attained the age of full wisdom
and sagacity. Therefore, how can one deny the veracity of
those true dreams.
Scholars have mentioned 6 types of Revelation namely i) true visions
like Hazrat Ibrahims tale (Saffaat, Verse 102), ii) Descent of Verses on
the heart of the Prophet SAW (Baqarah, Verse 97, Shuaraa, Verses
192-192), iii) Hearing the voice of angel who appears before him, iv)
Gods communication behind the curtain (Shura, Verse 51), v) Gods
Revelation, direct, sans barrier when he saw the Almighty as on the night

of Ascension

When He revealed to His votary
what He revealed (Surah Najm- , Verse 10),vi) Communication of the
Lord with Prophet through true dreams


Blessed Allah, revelation is not by exertion

No prophet on foretelling got an accusation

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

His bright signs are not hidden to anyone
Sans these, justice stood not among men


: bright, white 1) Ghurr
: did not stay or maintain 2) Lam Yaqum
Explanatory Notes: His clear signs are so evident, none
can remain unaware of these. Without these, justice would
not have been possible amongst the mankind.


Many times his palm-touch healed bedridden

And released hard-pressed, from a grip of sin

1) Abraat : healed, cured
2) Wasab : chronic illness, disease
3) Rahat : palm of the hand
4) Atlaqat : relieved, released
5) Arab : tight, hard pressed
6) Ribqa : hold, grasp (of the rope)
7) Illamam : small sins (here means madness, mental
Explanatory Notes: His hand-palms mere touch healed
many a chronic patients. He even released many a people
who were in the grip of insanity and hallucination (of sins).
Spiritual Context: This verse is the Verse of the Qaseedah as it brings the
essence of the Qaseedah for which it was composed by the poet who sought
through it a cure for his ailment. This verse lendshealing touch to the reader.
Prophet s miracles of healing the diseased and sick ones are
numerous. He fixed the fallen hand of Muawwaz bin Ghufra in the battle of Badr,
amputated by Abu Jahl, he healed a crazy child by spreading his healing hand
on his chest, a companions eye dropped out in a battle and was fixed physically
by him, Abu Bakrs snake bite at the cave of Thaur- his saliva application led to
its healing. Likewise, in the battle of Khyber, he treated the eye-sore of Hazrat Ali
by applying his saliva. Of course, all this power of healing was a grant
from Allah. Allama Qusheri s son went sick. He saw Prophet
in his dream and made a request for his sons recovery. Prophet
reminded him of healing verses (Aayaat-e-Shifaa) in the Holy
Quran. Next morning, he searched and found six such verses;
i) : (Surah Taubah 9, Verse 14) Translation: He will heal
the breasts of folk who are believers; ii)
( Surah Younus 10, Verse 57) Translation: O mankind! There hath
come unto you an exhortation from your Lord, a balm for that which is in breasts,
a guidance; iii) ( Surah Al-Nahl 16,
Verse 69) Translation: There comes forth from their bellies a drink diverse of
hues wherein is healing for mankind; iv)
(Surah Al-Isra 17, Verse 82) Translation: And We reveal of the Quran that which
is a healing and a mercy for believers though it increases the evil-doers in
naught save ruin; v) ( Surah Al-Shuaraa 26, Verse 80)

Translation: And when I sicken, then He health me and vi)

( Surah Fussilat 41, Verse 44) Translation: Say unto them (O Muhammad
) : For those who believe, it is a guidance and a healing.
Allama Qusheris son recovered after drinking the written text of these Quranic
verses. Likewise, Abu Bakr bin Ali was imprisoned. He read Trouble Prayer
(Du'aa-e-Kerb) from traditions book Sahih Bukhari and was released from prison


His prayers re-awakened a non-rainy season

As whiteness in black years, one did reckon


Shahba : devoid of rain

Hakat : resembled, equated, reckoned as
Ghurra : white spot on a dark-coloured horse forehead
Aasaru dduhum : darkest of times, black season
of draught

Explanatory Notes: Many a times he re-animated the

years of draught by his always-answered prayers. So much

that those years became a symbol of whiteness compared

to the seasons of dryness and no-rain.

Spiritual Context: Once 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 sky.

At that moment, there was no sign of a cloud. Suddenly, the surroundings started
getting dark hue by appearance of unexpected clouds and while Prophet
was still on the pulpit, a downpour burst open in full swing so much
that his blessed beard also got rain drops. Next week, another companion rose
during the sermon and said; O Prophet , our houses are
collapsing, our cattle is drowning, please pray for us (so that the rain stops).
This time, his prayer sought clouds not in Madinah but their re-orientation for
adjoining villages and towns.

Thus, rain in Madinah stopped while its suburbs kept getting showers for a full
month. His gesture to the clouds was literally drifting clouds aside as if manually
sending these towards the peripheral townships. The rain that year, after so
many years of draught, was exceptional and a memorable one for many years to


A large cloud rained, you deemed it a terrain

An ocean-water or Arim vales torrential rain



Aarid : large cloud appearing on the horizon

Jaada : (from )it displayed generosity, rained heavily
Khilta : you thought or deemed
Bitaaha : (plural of )a wide area, plain or valley
Seb : leave, liberate, free, set out (water)
Yamm : sea
Sail-ul-Arim : Arim vales water- a historic vale in
Yemen once struck by historic, torrential floods

Explanatory 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. The scene resembled to
the historically known, famous Arim valleys torrential floods.
Spiritual Context: Arim is a vale in Yemen where a torrential flood had
destroyed towns. When Queen Saba became its ruler, she constructed a dam
that saved the area. The dame-construction also entailed great cultivation and
greenery in the region so much that a man with a basket on his head needed not
to pluck the fruits from trees, fruits were abundant to do the job (of falling
themselves) in a few steps walk. There were no mosquitoes or other irritant
bugs in the area. Once the nation defied Gods Prophets, a blind mousse was
imposed by Lord upon them. It holed the dam to the extent that the gardens
were swept away. Quran refers to the episode:

(Surah Saba 34, Verse 16) Translation: But they were froward, so We sent on
them the flood of 'Iram, and in exchange for their two gardens gave them two
gardens bearing bitter fruit, the tamarisk and here and there a lote-tree
Maarib Dam in Yemen founded by Luqman bin Amad and constructed by Queen
Saba was a giant barrier. Its length was 800 feet of which one-third on the
western side is still preserved while two-thirds went in the Arim floods. Its
breadth was 150 feet and the height stands between 13 to 19 feet.

Chapter Six
Introduction: This Chapter contains 17 stanzas. In this
Chapter is expressed the dignity and the greatness of
Quran. Among the Prophet s long list of
miracles, the Glorious Quran leads all. He challenged nonbelievers through Quran and the antagonists stood helpless
in bringing any rejoinder. Based on this greatness of Quran,
Imam Bouseri has allotted a full chapter to the
Holiest of Allahs Scriptures. Quran is a sign of God, its
words are new/recurring, but its meaning is old. It is not
specific to a particular epoch but it carries a message for
every epoch and nation and that too for all times. It is a
miracle that has surpassed other prophets miracles. Its

verses are solid and clear, containing no doubt. The enemies

of Islam too were left dumb before the eloquence of Quran.
Its wonders and virtues are innumerable. Its recitation brings
peace of mind and heart and it is our belief that its recitation
and acting upon its message will prevent its
reciters/implementors from hell-fire on the doomsday. It is
like a pool which washes away sins. If someone denies the
merits and virtues of Quran, he is like the one who has been
born with an eye-sore and who refutes a shining sun in a
broad daylight.


His miracles that appeared, let me explain

Vivid like hospitality nightfire on mountain

1) Dani : leave me
2) Vasfee : to define, to explain, to elaborate
3) Aayaatin : miracles, signs
4) Zuhoor : that appeared
5) Naril Qira : 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. This was a sign of magnanimity as well as a sort

of show off.
6) Alam : mountain
Explanatory Notes: Now let me explain the miracles of
Prophet that were exposed. They were
so clear as can be the night-fire evident from atop mountains
that (Arabs used to) ignite- a sign to welcome the distant
travellers and wayfarers to be their guests for a meal.


If aptly stringed, pearl adds beautification

Unstringed, still its value s no diminution

1) Durr : a pearl
2) Muntazim : organized, sequenced in a string (with
other pearls)
3) Yanqus : diminishes, depreciates, devalues
(See contrast between - diminish and increase. There is
- decrease)
contrast between increase and

Explanatory Notes: (Referring to miracles of the Prophet

) If a pearl is stringed in a chord, this

formation increases its look and beauty. However, (a pearl

has the distinction that) even if it is not put together in a
string, it retains its unique value, without any decrease in its
worth or appreciation.


The words of high praise cant do justification

Whats in his graceful manners or disposition

1) Tataawal : reach, attain, access to ( does
not exceed
2) Aamaal : hopes, desires, courage
3) Akhlaq : Manners that man acquires
4) Shiyam
: (plural of )habits congenitally
Explanatory Notes: Any and all parameters of praise can
never reach (or encompass to the full extent) the height of
his graceful manners and virtues that he has attained or has
been bestowed with.

Imam Bouseri RA says in one of his Qaseedahs:

His manners (Sunnah) in Prophethood are all miracles; how can a wellmannered (Adeeb) reach or attain the true comprehension of his


True verses from the Merciful are new one

Yet old, His eternal existence has relation

1) Muhdasa : new (Quranic verses- new in terms of
their descent on the last of Prophets)
2) Mosoof Bil Qidam : well-defined, being old
and from antiquity.This refers to the Almighty Allah
Explanatory Notes: Allahs 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 Existence of Him Who has a link with the person of

Prophet since eternity and antiquity.

According to Scholars, Quran itself is an uncreated word
, since antiquity. However, its descent on
Prophet Muhammad -, recital or writing,
these acts are new or
While Sunnis believe in Quran being Qadeem i.e. eternal, beginningless
and un-created, Shias as well as Mutazilites and Karamatians believe it
to be Haadith (created).They derive their commentary from Quranic
Verse Never cometh there
unto them a new reminder from their Lord but they listen to it while
they play (Surah Anbia-21, Verse 2). It is a big debate which

sprung during Abbasis Caliphate in Baghdad (Haroon al-Rashid

and Mamoons times) and ended in Mutawakkils period. This
probing is called
. Imam Ahmad bin Hanbal who was a
believer in QIDAM was tortured by Mutazilites in Mamoomns
reign and was given lashes in Mutawakkils period.Tabari in his
Taareekh gives details of this issue for events of the year 218 of
Hejra. While Mutazilites quote above-referred verse in support of
their argument. They say that following Quranic verses mention
which invariably refers to Quran
This is but an admonition and a
Recital luminous (Yaseen-, verse 69 Translation by
Darya Abadi)

And this is an admonition

blest, which We have sent down (Anbiaa-21, Verse

However, there are strong Sunni arguments including by Fakhr
Razi- an Asari scholar who say that Verse 2 of Surah Anbiaa
quoted above does not hold valid for every as being


Verses not time-bound, give us information

On rendezvous, on Aad nation, Arim Garden

1) Lam Taqtarin : they attach not, (not timespecific)
2) Maaad : from return, Day of Reckoning,
3) Aad and Iram : Aad- a nation which ruled in
areas adjoining the Arabian peninsula, Egypt, Babylon
and Syria. Iram was their habitat, full of gardens.
Explanatory Notes: The Quranic verses are not timespecific or applicable for a certain period only. They are old
and give us knowledge about the Day of Judgment, about
earlier powerful nations that ruled on the earth namely; Aad,
their lofty and highly fortified dwelling places including Iram
Spiritual Context: The Quranic verses are not time-barred or time-bound. They
inform about this world and the hereafter, they tell us narrations starting from
Prophet Adam to the last in the Prophets series Muhammad
, and they contain invaluable information on anything under the sun.
Recent scientific discoveries about human creation from a clot-cell
(embryological studies of three layers in baby creation namely; ectoderm,
mesoderm and endoderm- Quran also tells of three layers during foetal growth in
mothers womb), speed of light, round shape of earth or planets etc all bear
testimony to Quranic verses being true, current and holding good for eternity.
Quranic verse about the drowning of Egyptian King Pharaoh that This day shall
We save thee in the body, that thou mayest be a sign to those who come
after thee! (Surah Yunus 10, Verse 92), discovery of that body in 19th century
and its display in a museum is another vivid example. With the passage of time,

astonishing revelations are coming to the fore confirming what Allah revealed to
His last Prophet Muhammad fourteen hundred years ago.
As regards the nation of Aad, these people used to live between
Yemen and Hadarmaut. Quran says;

Bethinkest thou not in what wise thy Lord did with the 'A'ad:
The people of many-columned lram. The like of which was
not built in the cities (Surah- Al-Fajr-89, Verses 6-8)

To Aad nation was sent Hud- their brother. Hud belonged to their noble family
and asked them to stop worshipping idols. For three years, no rain poured,
resulting in severe draught and famine. As was customary in those days, they
sent a delegation of 70 pious men who visited Makkah Sanctuary and prayed for
rain. Allah sent three clouds; red, black and white. They chose the black ones as
these would bring forth maximum water. The clouds traveled along and reached
their territory where a sudden dark smoke came out, killing all idol-worshippers,
leaving behind only those who believed in one God.
Aad son of Arim had two sons, Shaddad and Shadid. After Shadids
death came to power his brother Shaddad. He had a long span, living upto 900
years. He was fond of reading. Once he read a book about heavenly paradise
So he applied all his manpower, gold, silver and precious stones and ordered the
construction of a grand palace, with all its heavenly paraphernalia such as
streams of milk flowing beneath it. He also ordered raising of around one
thousand adjoining palaces for the retinue near his own grand palace. All this
was located somewhere near modern day Yemenite town of Aden. Once all the
preparations were completed after a labour of 300 years, he set out alongwith
his courtiers towards Aden. Just at the distance of one night and day from Aden,
Allah sent a horrible shriek upon him and his accompanying entourage which
caused instant death of the entire party. Thus, he could never have the chance to
see his dream paradise, built at his orders in this world.

About the first line of this veerse of Qaseedah, Hazrat Ali A.S. is quoted as

Know that in Quran is the knowledge about what is to come and the matters of
the past; it has cure for your ills and to manage smoothly your affairs.


Verses lasted, all other miracles in supercession

Other prophets miracles did not for long sustain

1) Daamat : (from ) lasted, continued
2) Faaqat : surpassed, , superceded, got credence over
3) Lam Tadum : did not last long

Explanatory Notes: These (Quranic verses) stayed with us

as a lasting miracle, leaving behind all other miracles which
were brought/displayed by other prophets and which
retained no permanence (like the one Quran attained).
Spiritual Context: While all other divine Scriptures such the Old Testament, the
Bible etc have been distorted by the followers of these faiths from time to time,
the Holy Quran has the unique distinction of having been preserved in its exact
content as it was revealed to the Seal of the Prophets Muhammad
fourteen hundred years ago. Allah declared in Quran about his most
sacred Book; . A Hadith Qudsi says; the
importance of Quran on all other books is like the sublimeness of Allah vis--vis
His bondsmen. Quranic verses have been referred to as a miracle. A miracle is
some sign or act which happens beyond normal physical parameters. Its
performance is bestowed by Allah upon His prophets at a time when disbelievers
are adamant in their demands to see something supra-natural to appear as a
proof before embracing a prophets Call. A miracle is an act which is not
challengeable by the adversaries. Such supra-natural things are of eight types
and they are exposed at the hands of a believer, not performable by a
disbeliever. They are:


Signs that appear before the birth or declaration of Prophethood,

usually heralding such auspicious arrival (called ;)
Signs appearing after the birth or Commissioning of Prophethood
(called ;)
Such signs shown at the hands of a pious man or Allahs are
called ;
A rightly guided man if he does similar things, they are called
If some evil-doer does these things, they are called ;
If shown by training or on a teaching pattern, they are called magic
If occurring without training or teaching method, they are called trial
or Such acts were committed by Pharaoh or will be
committed, as is foretold, by Dajjal ;
If appearing contrary to wishes or desired objectives are called
For example, false claimant of prophethood Musailimah Kazzaab
prayed for the recovery of a sick-eyed man, that mans second eye
too became sick instantly.


Solid, immutable, leaving no grain of suspicion

For any opponent, nor depend on an arbitration


1) Muhkamaat : unalterable, carrying sanctity/power of

2) Ma Yabqain : leave not, hold not
3) Zee Shiqaqin : one who is adverse, opponent
4) La Yabgheen : do not require or solicit
(Between and
is Jins Muharraf)

Explanatory Notes: These (Quranic verses) are firm,

leaving no doubt whatsoever about their truthful spirit for
anyone who intends to contradict these. Nor these verses
require any judge or arbitrator who can authenticate them.
They are self-evidently true and unchangeable.
Spiritual Context: Quranic verses are free of mutation or amendments. They
contain a final and conclusive stand on every issue and are doubtless. Quran is
never dependent on any additional legislative source, other rules and
parameters are derived from the Quran, it being the ultimate source. Quranic
verses are of two categories: as mentioned in Quran:
wherein are clear revelations -

they are the substance of the Book - and others (which are)
allegorical (Aal Imran-2, Verse 7)

A commentator said that are categorical (basic and

substantive) whereas are those verses which because of
their complex content or inaccessibility about their true extent
such as knowledge of unseen, , revelation , Day of Judment ,
attributes of God etc; their complete ccomprehension is not
manifest and can be understood further based on the knowledge
from or from the sayings of the Prophet SAW. Since
majority of the Quranic verses are thus, in general they are
remembered as Quran itself says:
We have neglected nothing in the Book
(of Our decrees) Al-Anaam-6, Verse 38)
And We reveal
the Scripture unto thee as an exposition of all things, and a
guidance and a mercy and good tidings for those who have
surrendered (to Allah) Al-Nahl-16, Verse 89.

None confronted ever but gave up
Worst enemy did turn to these, in submission
1) Houribat : confronted, contended against
2) Aad :returned, went back
3) Aadal Aaadi : bitterest enemy( is plural of
which itself is a plural of enemy hence a
4) Mulqee : from meaning to throw (
means obedient and submissive)
Explanatory Notes: Any one who ever attempted to
confront these verses invariably had to lay down arms. Even
the worst enemy and bitter jealousy-harbouring opponent
turned to these verses in submission, admitting ultimate
truth therein.
Spiritual Context: Ibne Muqanna, a best orator of his times tried to bring his
own best verses in response to the Scripture sent upon Prophet Muhammad

but when he heard the Quranic verse;
( Surah Hud 11,

Verse 44) Translation: Then the word went forth: "O earth! swallow up thy
water, and O sky! Withhold (thy rain)!" and the water abated, and the
matter was ended. The Ark rested on Mount Judi, and the word went forth:
"Away with those who do wrong!" He repented. Likewise, Walid bin
Mugherah, another highly regarded orator and composer came to the Prophet

with similar intention. When he heard the Verse;

( surah Nahl 16, Verse 90)

Translation: Allah commands justice, the doing of good, and liberality to

kith and kin, and He forbids all shameful deeds, and injustice and
rebellion: He instructs you, that ye may receive admonition.
Walid asked for its repetition. Upon hearing again, he went back, saying it
(Quran) has its own specific sweetness and freshness. Its apparent fruit and
intrinsic effect is pleasant. It is not a human word. Yahya bin Hakeem had
attempted to do something vis--vis Surah Ikhlas but was so overwhelmed by
the beauty and comprehensiveness of this small Surah that he gave up his futile
Quran throws a challenge :

And if ye are in doubt concerning that which We reveal unto
Our slave (Muhammad), then produce a surah of the like
thereof, and call your witness beside Allah if ye are truthful
(Surah Baqarah-2, Verse 23)
Yes, some idiots tried to produce counter-content. For example,
the false claimant of prophethood Musailmah Kazzaab brought
out as follows:

Elephant, what is an elephant, and do you know what is an

elephant, its trunk is long and its tail is short

Other names who attempted such silly, non-sensical stuff are Ibne
Mukaffaa, Ibne Rawandi, and Abul Ulaa Muarri. These
composers attempted some verses or odes and badly failed. The
truth is that when a great Arab poet saw rthe Quranic Surah AlKauthar hanging on the Kabah wall, he was so impressed by it
that he could not hep uttering ( This can never be a
text possible from human speech). The Surah is as follows:

Lo! We have given thee Abundance; So pray unto thy Lord,
and sacrifice; Lo! it is thy insulter (and not thou) who is
without posterity (Al-Kauthar-108, Verses 1-3)
Quran is very categorical in challenging to assert its supremacy,
unparalleled and immatchable content and its divine source. It

Say: Verily, though mankind and the jinn should assemble to

produce the like of this Qur'an, they could not produce the
like thereof though they were helpers one of another (AlIsraa-17 ,Verse 88).
Challenge can be of different sorts. For example: Challenge in
oration (), ii) Challenge in disclosing the knowledge of unseen
; iii) unity of content and seamless flow of all verses
without any contradiction or incoherence among verses.

Their eloquence countered opponents
As the zealous expels evil-doer from his mansion
1) Dawaa : claim, action, litigation, contention
2) Muaariduha :its opponents, adversaries
3) Ghayoor : a man of honour, zealous in guarding
religious beliefs or family honour
4) Jaani : evil-doer, wrong-doer, culprit
5) Haram : house, precincts of ones dwelling quarters

Explanatory Notes: The eloquence of Quranic verses has

negated all the claims that opponents of Quran have so far
made. This is like a man of honour and dignity who
arduously expels a thief or an evil-doer from his house.

Spiritual Context: It is in this context that Quran itself says;

( Surah ISRA 17, Verse 88) Translation: 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


Their interpretations are vast like waves of ocean

In their beauty and value, they surpass gemstone

1) Madadin : expansion, vastness
2) Jawhar : gem stone, pearl
3) Qiyam : value, appreciation, worth
Explanatory Notes: These (Quranic verses) have so many
varied and pertinent meanings and interpretations that these
can be compared to multiple waves (forming on the surface
waters) of an ocean. And yet, they are on much higher plane

in their beauty than the worth of aquamarines and other

precious stones and pearls.

Spiritual Context: Quran says;

( Surah Hashr 59, Verse 21) Translation : Had We sent down this
Quran on a mountain, verily, thou wouldst have seen it humble itself and cleave
asunder for fear of Allah. Almighty enfolded this fact of the power of Quran in the
shape of words or letters so that a human heart and tongue could bear the awe
and strength of the Holy Quran.


Theres no count of its wonders nor estimation

Never gives any boredom, its prolific recitation

1) Tuhsa : comprehend, assess, encompass
2) Tusaam : from to offer for sale, to impose,
3) Iksaar : excess, prolific, in abundance
4) Saam : boredom, tiredness, weariness ( :
it never turns boring or depressing)
Explanatory Notes: The wonders of Quran are so
innumerable that they can not be comprehended or
estimated fully. It is the beauty of Quran that the more you

read it, the more you soothen your own soul, feeling no
fatigue, boredom or sense of satiation.
(Note: The contents of the first line in this couplet use the words from
Surah Al-Nahl-16, Verse 18 as shown below:

And if ye would count the favour of Allah ye

cannot reckon it.

Spiritual Context: Usually, if you read the same thing repeatedly, you get bored.

It is not the case with recitation of the Holy Quran. Quran says;

( Surah Luqman 31, Verse 27)

Translation: And if all the trees on earth were pens and the ocean (were
ink), with seven oceans behind it to add to its (supply), yet would not the
words of Allah be exhausted (in the writing): for Allah is Exalted in Power,
full of Wisdom.
Hazrat Ali A.S. said about Quran:

Verily it is beautiful from without; from within it is very deep; its wonders
are unending; its extraordinary miracles unlimited and darkness can only
be warded off by it.
Quran has so many apparent and so many potential wonders that no one can
fully comprehend them. There is a Hadith in Tirmidhi with its content indicating
that more one applies to understanding and mulling over Quran, new vistas of
wisdom and sagacity keep appearing. That is why pondering on Qurans
message on constant basis never brings fatigue.


Eyes get pleasure, to its reader my sermon

Hold on to Allahs rope, indeed you ve won

1) Qarrat : got cool, became pleased
2) Zafirta : you succeeded, you won
3) Aatasim : hold on, stick to
Explanatory Notes: The reader of Quran gets a certain
pleasure, his eyes are filled with cool sensation (his heart is
filled with light of guidance). Hence I said to its reader; you
have truly succeeded in getting hold of the chord of Allah (by
this recital), just keep up this hold (of reading Quran).
Spiritual Context:
reminds one of Quranic verse:

And hold fast, all of you together,

to the cable of Allah, and do not separate (Aal Imran-3, Verse
How beautifully Hazrat Ali A.S. said:

You must follow Quran, it is a solid chord, a manifest light, a
beneficial cure, thirst-quencher, protector of its upholder, a rescue
to the hanging one, it bends never and stays steady and deviates
not so as to prevent (people) from turning back.


If you read them fearing hell-fire stygian

Their recitation cools down that ignition

1) Tatluha : you recite them (Quranic verses)
2) Kheefatan : in fear, in awe of
3) Harr : heat
4) Laza : extreme heat or burning, one of hells title
5) Atfaat : you extinguished, put off
6)Wirdun ( plural is ): i) Access to a watering-place;
ii) A troop of travellers coming to a watering-place; iii) A
section of the Koran
6) Shabim : cool, chilling
(Quranic verses have been deemed like water and their
WIRD ( repetition, recital; also means coming to a
watering place) is drawn to beat the hell-fire. The essence of
this watering effect of verses is cool).
Explanatory Notes: If you recite these verses, fearing God
(to save you from hell-fire), then their cooling effect is such
that the dark hell () s fires will also be extinguished by
their recital.

Spiritual Context: Recital of Quran earns its reader ten good points for each of
Quranic letter. Looking at Quran is tantamount to throwing glances at Kaaba.
Hazrat Ali says that three things strengthen your memory namely;
Miswak (regular tooth-brushing), fasting and recitation of the Holy Quran. It is
said that by remeberance of Lord, extinguish fires outwardly and those within.
A Hadith says:
Recite Quran, God will not torment a heart

that is the place/bearer of Quran


Like stream (Kauthar) which faces does whiten

Of sinners who re coal-faced, look like ebon

: A blessed water stream in paradise called
1) Haudh
2) Usaat : plural of means a sinner
3) Humam : plural of means coal
Explanatory Notes: These (Quranic verses) are like the
stream of Kauthar (that has been promised by Allah as a
bounty for His final Prophet ( on the Day
of Judgment). This stream/these verses wash away all the

black stains of sinners who may have become dark like coal,
and turn their dark faces shiny white.

Spiritual Context: A Hadith of Prophet says; My stream

KAUTHAR covers a distance of one month in its peripheral dimension. Its waters
are whiter than milk and more fragrant than musk. Its cups are more numerous
than the stars in the sky. Anyone who drinks its waters shall never feel thirsty.
Anas Bin Malik quotes from Prophet SAW:

As regards recitation of Quranic verses, another Hadith says; Quran shall

intercede on behalf of sinners on the Day of Reckoning, especially for those who
read it and acted upon its injunctions. Those who merely read it without putting
into practice, shall be dragged to hell.


As Siraat and balance do justice with precision

Without these, masses, justice can never attain

1) Siraat ; A bridge to be crossed by all on the Day of
Judgment. Those destined for hell will fall on their way,
others who cross it will get reward.

2) Meezan : Balance that will weigh the deeds and

judge people on the Day of Reckoning.
3) Madilatan : from the point of justice, for the sake of
4) Qist : justice, equity, balance
Explanatory Notes: Just as the bridge and the
Balance will decide the fate of peoples final abode on the
Day of Judgment, in the same way, Quranic verses
distinguish between good and bad, right and wrong.
Establishing a just order or system is not possible without
putting into action Qurans clear injunctions.
Spiritual Context: Quran is the true source of justice and equity. Its verses
establish balance, its name means the one which distinguishes between the
right and the wrong, the permissible and the impermissible.Quran says:

Allah it is Who hath revealed the

Scripture with truth, and the Balance (Al-Shura-42, Verse 17).
Accordingly, the SUNNAH of the Prophet , IJMA (consensus)
of Ummah on an issue or QIYAS- deducing analogy; all these sources of Islamic
jurisprudence are derived from the sole origin i.e. Quran.


Dont be astonished if a jealous one in negation

Knowingly, albeit being man of comprehension

1) Raah : became, goes to become
: knowingly, who pretends ignorance
2) Tajahulan
despite knowing well
3) Aen : exactly, very fittingly
4) Haziqul Fahm : man of comprehension and
wisdom, sagacious
Explanatory Notes: You should not be astonished or taken
aback if some one who has full knowledge and
understanding, yet because of sheer jealousy and prejudice
starts negating the Quran (and the blessings and gems of
wisdom and sagacity mentioned in it).
Spiritual Context: People of the Book knew well the truth about
Quran. It was just their jealousy and intransigence which held
them back. Quran says:

And when there cometh unto them a scripture from Allah,
confirming that in their possession - though before that they
were asking for a signal triumph over those who disbelieved
- and when there cometh unto them that which they know (to
be the truth) they disbelieve therein. The curse of Allah is on
disbelievers (Baqarah-2, Verse 89)
Same Surah in its verse 146 mentions:

Those unto whom We gave the Scripture recognise (this

revelation) as they recognise their sons. But lo! a party of
them knowingly conceal the truth.
In Surah Anaam- Verse 20 ismentioned:

Those unto whom We gave the Scripture recognise (this

revelation) as they recognise their sons. Those who ruin their
own souls will not believe.
Maulana Rumi says:


At times, sore eye disclaims the light of sun

Mouth rejects waters taste, due to infection
1) Ramadin : eye-sore, conjunctivitis
2) Fam : mouth
3) Tam : taste, flavour
Explanatory Notes: Many a times, a sick eye refuses to
acknowledge the existence of sunlight or even an ill persons
mouth does not feel the taste of water due to sickness. The
same is the case with those who reject the verses of Quran.
Despite knowing its truth, their hearts are sick enough that
they wilfully and deliberately negate it.

Spiritual Context: Quran says;

In their hearts is a disease;

and Allah has increased their disease. Quran also says;

(Surah Baqarah 2, Verse 10) Translation:

( Surah Baqarah 2, Verse 18) Translation:


dumb, and blind, they will not return (to the path).
Rumi says:

Chapter Seven
Introduction: This Chapter contains 13 stanzas. It gives a
description, in brief, about the events of the Night of Journey
(ISRA or ) when Prophet traveled
from Makkah Sanctuary to the city of Jerusalem. From there,
he ascended to the loftiest heights for a rendez-vous with his
Lord at His invitation. The meeting was so intimate that,
according to the Quran, there was only a distance of two
ends of a bow between the Host and the guest. In
Jerusalem, Prophet 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. During this blessed journey, Prophet
accomplished many a high stages and
witnessed indescribable things and events.

107. Blessed one! supplicants heading to your pavilion

Rushing or on camel-backs, their foot prints on plain
1) Yamam : head for, be bound for
2) Aaf : supplicants, seekers
3) Saha : pavilion, courtyard
4) Matan ; back
5) Aenuq : plural of , means she-camel
6) Rusum : plural of means footprints ( a
camel which makes pressing imprints of foot on ground
while running- a fast running camel)
Explanatory Notes: O the Blessed person of Prophet
Muhammad to whose quarters, the
supplicants and begging lovers rush, walking on foot or
riding on the backs of fast-running camels who leave behind
their foot prints in the sand.


He is, for a thoughtful one, the great

For appreciating one, a great benefaction

1) Mutabir : one who ponders deep, in-depth thinker
2) Mughtanim : One who appreciates the value, who
avails from a person or a situation
Explanatory 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.
Spiritual Context: Prophet is the source of all types of
blessings; namely ( requiring obedience and doing favour to indulge
inner-self , ii) ( requiring faith and belief in which indulges heart), iii)
( requiring hope and fear for indulgence of soul), iv) ( requiring
wisdom and expression in which logic dwells), v) ( requiring Quran and
remembrance of Lord), vi) is the inclination and attraction, escape from

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


You traveled in night from Makkah to Palestine

As travels full moon in clouds, in murky vision

1) Saraita : you traveled, you did a journey
2) Haramin Ila Harm : from one Sanctuary
(Kaaba Mosque in Makkah) to another Sanctuary (in
Jerusalem- )
3) Daj : cloudy, murky, dusky
Explanatory Notes: You journeyed from one Holy
Sanctuary (of Makkah) to another Sanctuary (in Jerusalem)
overnight. Your movement was like the travel of full moon in
the skies in a dark night with a murky vision.
Spiritual Context:

Glorified be He Who carried His servant by night from the Inviolable Place
of Worship to the Far distant place of worship the neighbourhood whereof
We have blessed, that We might show him of Our tokens! Lo! He, only He,
is the Hearer, the Seer (Surah Al-Asra-17, Verse 1)

According to scholars, Prophet had the experience of high

Ascension at least 34 times. Out of this, the one carried on the night of Miraaj
(ISRA or Ascension) was physical, with body and soul together, rest of these
being the visions that he had had prior to the Commissioning of Prophethood. On

that particular night, he traveled on a white mule-size animal called Buraq

whose reins were tied by the Prophet outside the Aqsa
Mosque in Jerusalem. He met the souls of all the earlier Prophets
whom he led in congregational prayers. He also chose a cup of milk instead of
wine when a choice from the two (or three) drinks was presented to him by angel
Gabriel. This, according to arch-angel Gabriel indicates that Prophet
chose the religion of nature . In those days, the distance
from Makkah to Jerusalem used to be covered in 40 days.
Abdullah bin Masaud R.A. says as follows:


Passing night in ascent until reached destination

Close as bow-ends, unimaginable or in intention

1) Bitta : from to pass night
2) Raqa : raise, advance, elevate, uplift
3) Nilta : from to reach, attain
4) Qaaba Qausain : actually two ends of
the bow. This term is used to indicate very close physical
proximity (between the Lord and His beloved Prophet
) .
5) Lam Tarum : never was intended or thought of,

Explanatory 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
Spiritual Notes: Qaba Qosain is not necessarily physical
distance but an idiomatic expression of too close proximity. Arabs had a
tradition to show extreme affection to someone by attaching ones bow
with the beloveds bow. This was a sign of bond of friendship and love
between the two. Quran mentions about ASCENSION as follows :

Which one of mighty powers hath taught him, One vigorous;
and he grew clear to view, When he was on the uppermost
horizon. Then he drew nigh and came down, Till he was
(distant) two bows' length or even nearer, And He revealed
unto His slave that which He revealed. The heart lied not (in
seeing) what it saw, Will ye then dispute with him concerning
what he seeth? And verily he saw him yet another time, By
the lote-tree of the utmost boundary, Nigh unto which is the
Garden of Abode, When that which shroudeth did enshroud
the lote-tree, The eye turned not aside nor yet was overbold,
Verily he saw one of the greater revelations of his Lord (Alnajm-, verses 5-18)
Nizami Ganjavi says:


All the prophets- jointly placed you in the van

Ye being their master, messengers in yr train

1) Qaddamtuka : they placed you in lead, in advance,
at the head
2) Taqdeem : bring forward, present, introduce
Explanatory Notes: On the night of Ascension ( (, all
the prophets who had preceded Prophet Muhammad
in their Commissioning of Prophethood on
earth, brought him to the fore (in the van) to lead them in the
congregational prayers (in the Al-Aqsa Mosque of
Jerusalem). All the messengers were treating him like the
Master is treated by his retinue who themselves stand in
ones following (in someones train).
Spiritual Context: Nizami Ganjavis Masnavi (Mukhzin-al-Israr
mentions about as follows:

You passed by prophets across seven heaven

You as a standard-bearer in angels procession


means to penetrate, : from 1) Takhtariq
permeate, pass through
: procession (of angels) on the heavenward 2) Mokib
: Standard-bearer, Flag-carrier )3
Explanatory Notes: You traversed through seven skies,
meeting on way with the earlier prophets, in a procession
joined by heavenly angels, that you bore the standard and
led them. Nizami Ganjavi says:


Until you left no limit for anyone in competition

In proximity or for aspirants in high-rise motion

1) Lam Tada : You left not
2) Shawan : end, goal, objective, aim, limit
3) Mustabiq : competitor, who gets ahead
4) Dunuwwi : proximity, close intimacy, very nearness
5) Marqa : proceed ahead, pass through
6) Mustanim : from or to rise, seek growth or
Explanatory Notes: You were so ahead from others that
you left no end or limit for any other rival or competitor in
your march upwards to be in proximity with the Lord. Nor
was there any place of advancement left for any other topseeking aspirant.
Spiritual Context: The fact is that of all the creatures, their knowledge 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. Saadi says:


You made lowly all high-ranking stations when

You were invited to high with unique distinction

1) Khafadta : you put to shame, brought to low
2) Bil-Idafat : with respect to (refers to attributes of
Prophet SAW)
3) Noodeeta : you were called, invited
4) Mufrad : unique, exceptional
5) Alam : distinguished personality, eminent figure
(See contrast between bring down and going up)
Explanatory Notes: (With your virtues and attributes) You
reduced to low level any other stage or grades of excellence
or height when you were exclusively invited to the loftiest
station as a unique and distinguished guest- a singular and
unprecedented honour

Spiritual Context: On the night of Ascension, Prophet was

invited with these words;
Nizami Ganjavi says:


So that you win a union that should be hidden

From eyes and in secret, to stay in occultation

1) Kay : so that
Tafooz : you be successful, you
win over, you attain
2) Ayyi : what a (secret union)!
3) Muktatam : hidden, concealed, kept secret
Explanatory Notes: The call (invitation) from the Lord was
to stage for you a union away from the human or heavenly
looks and to share the (divine) secrets.


You accumulated, unshared, every distinction

You advanced all posts bypassing

1) Huzta : you accumulated (to jag, incise, notch from
2) Juzta : you moved ahead, advanced, progressed
3) Muzdahim : hindrance, resistance, congestion,
(see usage of and )
Explanatory Notes: You carved out for yourself every thing
worth pride for yourself, being unique in their possession at
the highest degree. Your movement upwards to highest
posts in the heavens was unhindered and very smooth.
Spiritual Context: Scholars refer to the exclusive distinctions of Prophet
Muhammad which were not attained by any of other Prophets
such as being the Seal of the Prophets, permission from the Lord for intercession
for his Ummah on the Day of Judgment, attaining the praised station () ,
stream of , direct vision of the Lord, highest grades ( )etc.

Ranks conferred on you are high in
Blessings for you are beyond comprehension

1) Jalla : rose, expanded, became high
2) Miqdar : quantity, magnitude, amount, volume
3) Wulleeta : you were made custodian, conferred on
4) Azza : it was difficult, rare, scarce
5) Ooleeta :granted to you, bestowed upon you
(See Jins Naqis in and )
Explanatory Notes: The high ranks that have been
bestowed upon you are great in number so much that the
blessing and (exclusive) favours of Allah Almighty for you
can never be comprehended fully.
Spiritual Context: Besides the favours mentioned in the previous verse (see
spiritual context above), Allah Almighty has destined His beloved Prophet
to be the first to enter the paradise on the Day of Judgment. His
Ummah will precede other Ummahs in advancing to such a lofty abode. It was
for him that the entire universe and the two worlds (including hereafter) were
created by the Lord. For his assistance, Allah sent down invisible troops to aid
him against enemies. As regards favours for his Ummah, Allama Ismail Haqqi
Andalusi in his Tafseer Roohul Bayan says; they are not given infinite
wealth so as to avoid lengthy accounting on the Day of Judgment. Their life span
is not prolonged so that their hearts do not become stony-hard. They will not be
caught by sudden death so that their exit from this world is not without
repentance. They were sent last in this world so that they do not have to stay in
graves for long like other nations.

Another poet said:

Nizami Ganjavi says:


Glad news to us- Muslim group, we did gain

A protection pillar, never to go in demolition

1) Inaayat : protection, care
2) Rukn : shore, support, pillar
3) Munhadim : demolition, razing, ruin
Explanatory Notes: O the party of Muslims! 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 unshakeable ever.
Spiritual Context: This Ummah was bestowed with special favours such as; i)
spoils of war permitted ii) entire earth grounds made permissible for prayer, iii)
ablution can be substituted by Tayammum (touch-dust procedure), iv) ablution
prescribed for the Ummah, v) prayers prescribed to get union with the Lord, vi)
Adhan or call to prayer instituted, vii) was introduced, viii) ritual prayers to
be offered in line, standing like angel formation, Friday bestowed with a moment
of prayer acceptance, ix) Ramadan or fasting benefits, x) forgiveness in
Ramadan on vast scale and special meal, xi) Night of Power
awarded, xii) no hardship placed, mistake or involuntary blunder made
unaccountable, xiii) Islamic Shariah made a complete code, less acts rewarded
with greater reward compared to earlier Ummahs, xiv) one killed in plague is a
martyr, xv) Ummah will continue to be guided by Aqtaab, Otaad, Najbad, Abdaal
and Ghous, xvi) they will stay less in graves being the last Ummah but will come
out first on the Day of Resurrection, xvii) many a sinner sections of Ummah will
be interceded by Prophet Muhammad and other friends of

Allah for entry into paradise and this Ummah will enter first into paradise, and
xviii) the Shariah of Prophet Muhammad will last forever.
Maulana Rum says:


Allah gave him Call, he invited us for His devotion

High-honour Prophet, we a high-honoured nation

1) Daee : one who invites for religious path, caller to
good deeds
2) Akramar Rusul : most honoured amongst all
(Between and is Jins Ishtqaq)
Explanatory Notes: Since 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 take pride to be the best
amongst entire nations that passed before us.

Spiritual Context: Since Prophet himself merits to be called

( highly esteemed), ( greatest), and ( the best)
amongst the Prophets, his Ummah has also been bestowed the titles of

(most honoured among the nations), ( esteemed among the nations),

and ( best among the nations). Quran says;

(Translation: You are the best nation taken amongst the mankind). The
superiority of this Ummah against other nations is also evident in other divine

Quran has given this special and exclusive pride to the present Ummah;

( Translation: You shall be witness over the mankind on the Day
of Resurrection).

Chapter Eight

Introduction: This Chapter contains 22 stanzas. This
chapter describes the Jihad (Holy War), its conduct against
aggression, firmness and chivalry shown by the Prophet
Muhammad and his companions during
battles. How enemies would shiver upon his onslaught on
the battlefield and how their consecutive defeats had baffled
them. They had lost their sense of time in terms of days, or
months and years. Islam had come as a dear and welcome
guest which was keenly hosted by the Companions of the
Prophet . Initially on weak foundations, it
had gradually stabilized with the addition and accession of
allies and die-hard believers who were steadfast. Their
bravery was matchless. Their performance on the occasion
of the battles of Badr, Uhud and Hunain proved their mettle.
Under the command of the Prophet , they
became the best fighting force and well-disciplined troops on
the battlefield. Their skills included sword fight, targeting
spears and lances and riding in which they acquired very
high standards. It was the struggle, sacrifices and
endeavours of these brave and valiant soldiers of Islam
which paved the way for ultimate great victories by the
Muslims in the subsequent epochs.

120. Enemy hearts scared at the news of his Commission

Like on a shriek, heedless cattle flee off in dispersion
1) Raat : from means fear, fright, terror, dread
2) Nabatin : shriek, noise, shrill
3) Ajfalat : from to startle, frighten, scare away ,
drive away
4) Ghanam : sheep, goats, cattle
(There is Jins Ishtqaq between shriek and news)
Explanatory Notes: Upon receiving the news of his
Commissioning to Prophethood, the enemies hearts were
filled with fear and they got scared away. It was like the
heedless cattle who wander around and flee away in fear
upon hearing a loud shriek.

121. On the battlefield with them, always in confrontation

Lance-hit foe, as butcher meat on wood suspension
1) Mutarakin : battlefield, combat ground, campaign
2) Haku : they became like
3) Qana : spear, lance
4) Wadam : butchers block, butcher meat
Explanatory Notes: Prophet always met
them fiercely on all the battlefields. Their fate was similar to
the slaughtered meat pieces hanged on a butchers block.
Spiritual Context: Prophet attended 19 battles in person.
Out of these, he took to active combat in nine battles namely; Badar, Uhud,
Mureesa, battle of Ditch, Bani Quraizah campaign, Khyber, conquest of Makkah,
Hunain and Taif.


Strong desire to flee and yet they did envy on

Meat-piece with eagles, vultures up in heaven

1) Waddu : they wanted, they liked
2) Kadu : they came near to, almost
: to envy
3) Yaghbitun
Ashlaa : (pl. of ) Limb, body, sp. after wasting or
decaying; remains
Shaalat: went high, raised up
6) Uqbaan
: plural of eagle
: vultures (plural of )
7) Rakham
(See Jins Ishtqaq between and ) Also see the use of
and eagles and vultures).

Explanatory Notes: They (enemies after confronting him

were so terrified), they wanted to flee from the battlefield.
Their plight was such that they even envied on the body
parts of their killed comrades which were up in the skies in
the grip of eagles and carnivorous vultures (at least free and
away from the awe and strikes of the Islams fighters).


Nights passed by, their count to them in oblivion

Until came nights of months when war forbidden

1) Tamdee : passed, spent
2) Ma Lam takun : until it did not happen, turn up
3) Ashhurul Hurum : forbidden months. Four
months of the Islamic Calendar namely; Zul Qad, Zul hajj,
Muharram and Rajab when no hostility or war was
allowed to any warring tribe.
Explanatory Notes: Enemies were so terrified that they
even forgot the count of days and nights. The only thing they
remembered was when would the forbidden months come
up so that they could escape this onslaught.
Spiritual Context: Quran says:

They question thee (O Muhammad) with regard to warfare in the sacred

month. Say: Warfare therein is a great (transgression)- Surah Baqarah-2,
Verse 217

These months include Rajab, Zhi Qaad, Zhi Hajj and Muharram.


As if the religion is a guest, landed in their plane

Its every chief vying to eat enemy flesh, so keen

1) Hall : landed, came around, appeared
2) Saha : plane
3) Qarm : chief, lord, master
4) Qarim : very eager, enthusiastic, keen
(See contrast between Qarm and Qarim ) .
Explanatory Notes: As if this religion (Islam) was like a
guest which had landed in their fields with each of its
commanders keen to attack the (invading) enemy and peel
their flesh.


Galloping army atop horses in ocean

Colliding waves of many a Champion


1) Yajurru : driving, galloping, pulling ahead

2) Khamees
: army, an army has five sections;
front force, Centre, right of centre, left of
centre & rear force.
3) Sabihat : floating (here it refers to fast galloping
4) Multaim : from to collide (attribute of waves)
Explanatory Notes: This religion drives the vast numbered
army of Islams heroes on horse backs. As if the waves of
ocean keep striking and spreading farther at lightning speed
and with full force.



all assigned to Allah, a

Attack to uproot infidelity- its

1) Muntadabin : from means to deputize, second

2) Muhtasib : hopeful of reward, compensation

3) Yastoo : attacks, bursts into, storms (from )
4) Mustasil : to uproot, exterminate (from )
5) Mustalim : same meaning as at 4 above,
Explanatory Notes: Every 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 attacks the
infidelity by storming it with the ultimate aim of crushing it

Spiritual Context: Prophet had developed an army which

was riding on fast running horses, bursting upon enemy like waves. These troops
of champions were
( accepting the call for Jihad) whenever called for and

( those desiring martyrdom and its reward).


Until the comity of Islam turned by their cohesion

After separation, it did join in a unified connection

1) Ghadat : became

2) Bhim : With them (Champions of Islam, warriors)

3) Ghurbat : being away from homeland
4) Mosulatur Rahm : connected to womb, get
Explanatory Notes: Until the nation of Islam, by virtue of
Jihad, became united with its helpers into one monolithic
community with many aides and assistants after a long


Nurtured eternally by them as best

Best custodian, never widowed or orphan

1) Makfoola : one whose rights are protected, who is
duly attended
2) Balin : husband or patron
3) Taitam : orphaned
4) Taim : widowed

Explanatory Notes: Because of these champions of Islam,

Islam (polity) was taken care of its needs in such a way that
it got a father or a husband, thus, never again it became
orphaned or widowed.


Ask their opponents, they are like

What they saw of em, in each

1) Musaadim : adversary, opponent
2) Mustadam : fighting arena, where fierce battle is
Explanatory Notes: They are strong and sturdy like
mountains. Ask about them from their confronters who will
tell how they found these Muslim champions on the


Then ask Badar, ask Uhud and ask Hunain

Their death mode, worse than food

1) Fusool : plural of means type, portion,
category (also crop)
2) Hatf : death
3) Adha : from means worse, severe
4) Wakham : from means eating disorder (plague,
food poisoning)
Explanatory Notes: As regards chivalry and achievements
of Muslim warriors, ask (accounts of) Badar, Uhud and
Hunain battles, you will notice how enemies had death blows
striking them in what painful forms which were worse than
dying of food poison.
Spiritual Context: Refers to battle of Wells at Badar(2 A.H.), Uhud battle (3
A.H.) & Hunain expedition (in 8 A.H.) where Muslims defeated their adversaries.
At Hunain, Muslims were 10,000 and opponents were 3000 only. On this
occasion, Muslim army prided in being greater in numbers than the enemy. But
they were ambushed by the opponents and were on the verge of perishing.
When only a handful of Companions were left around, Prophet
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 skies and in the end, came out


Their white swords return red after penetration

Into long, black-haired heads of all the foemen

1) Almusdari
: from bring back (animals after
watering them)
Beed: white wsords
3) Waradat : from

to take to (animals to their

4) Muswaddin : black
5) Lamam : plural of

hair which come down upto

watering place)

(See contrast between and ). Also see the use of

colour words

Explanatory Notes: The Muslim heroes attack in such a

way that their white swords penetrate the heads of enemies,
cutting through their dark hair and when drawn out, they are
red with enemy-skull blood.

Spiritual Context: Long, black hair signifies Arab tradition by which Arab youth
used to sport long hair as a sign of chivalry and valour. At the war front, they
used to knit them into pony-tail in order to protect head as well as to indicate that
they were brave warriors. But Muslim warriors targeted their ponies, breaking
their pride so that the Muslim warriors swords were full of blood after piercing
through the enemy heads.


Calligraphers use lance as pen,

They any letter (organ), without punctuation


1) Sumr : lances (pl. of )
Ghair Munajim : without dot, marks of

(See the use of harmonious context of words , , and


Explanatory Notes: They showed such feats of spearcasting that no body-part of the enemy was left without
penetration. Their lances worked like a calligraphers pen
works on the canvas, leaving no part untouched


Well-armed they are, with signs of distinction

As the rose plant, from Acacia, does outshine

1) Shak : prick, pierce ( means fully armed,
to the teeth, bristling with arms)
2) Seema : sign, mark
3) Salam : Acacia (a rose-type shrub with white or
yellow flowers but thorny ones)
(See the use of , ,)

Explanatory Notes: Companions of Prophet

are fully armed. They are distinct by their qualities (of
cleanliness and piety) which make them distinct from others.
Like a rose flower which always stands distinguished despite
resemblance with Acacia flower which is thorny.
Spiritual Context: Quran mentions distinct qualities of Prophet
s companions; ( Translation: They
have signs on foreheads by impressions from prostration (prayer.)

134. Their fragrance by victory-wind reaches your pavilion

You reckon roses in budding, these armed valiant one

1) Nashr : fragrance
2) Akmam : (plural of cover of rose, perianth, calyx)
3) Kamiyy : armed, ironclad (Also means brave, valiant,
bold, courageous)
Explanatory Notes: The fragrance of these valiant warriors
reaches you through the wind of victory. So you can see that
like a flower embedded in its cover, they look embedded in
their armour.

They sit on horse-back, like growth of
Not tight belt but because of high
1) Zuhurul Khail : horse-back ( back)
2) Nabt : plant, sprout, shoot
3) Ruba : hill, hillock, mound, hummock, knoll
4) Hazm : resolve, determination, steadfastness
5) Huzum : belt, girdle, strap, waistband

(See use of to tie tightly with rope and power, energy,

strength). Also see Jins Muharraf between and )

Explanatory Notes: During 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. Their upright, solid posture is not because they feel
tightened by girdles fastened in their waist but because their
aims are high and intentions are resolute.

Enemy hearts faded by intensity of
They could not differentiate a lamb from a lion
1) Taarat : flew off ( flying of heart means
getting panicked)
2) Baas
: force, intensity
3) Faraq : fear, dread
4) Bahm : cattle, animals like calf, lamb (plural)
5) Buham : valiant, brave, heroic (plural)
(See Jins Muharraf between and ). Also see Jins
Ishtqaq between and )

Explanatory Notes: The 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 kid of sheep) and would
run away at the sight of a calf or lamb.

turns sullen

Whoever gets Messenger of Allahs

Even the lion if he sees in his den

1) Talqa : from meet, encounter
2) Ajaam : plural of den, lions habitation
3) Tajim : from dumbfounded, sullen speechless (for
fear, anger
(See Jins Ishtqaq between and ) .
Explanatory Notes: He who has got the aide and protection
of Allahs 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.

Spiritual Context: Prophet s companions, blessed by his

blessed company were most fearless persons on the earth. Safinah
was a freed slave of Prophet . He was arrested by Roman
enemies in one of the battles. At one point, he found an escape and fled. On his
way, he encountered a lion whom he asked that he was going to join Prophets
army. Upon hearing this, the lion took the lead to escort the man until he met his
colleagues safely. Once Abdullah bin Omar found a crowd on his
way. He came to know that a lion had blocked a public road and had also killed
some people on this route. He alighted from the ride animal, approached the
lion, took hold of lions ear and said; I warn you not to annoy people, get into
your den. Lion left the place with a bowed head.


You wont find unaided, any of his companion

And any of his enemies left, without a

1) Munqasim : division, reduction, split, pieces,
curtailment, crushing
(See contrast Jins Tabaq between and ) .

Explanatory Notes: He is such a kind companion who

never leaves any of his colleagues or associates unaided (in
their hour of difficulties), nor is he the one who leaves his
foes in peace whom he reduces to pieces (defeats them) by
his valour and bold spirits.
Spiritual Context: Even the great saints owe their grades and esteem because
of Prophet s favour and blessings. Allama Haqqi
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
Allahs Messenger ) . That man, as a proof of his silly talk,
quoted a tradition that Prophet said: I love three worldly things; women, perfume
and prayer- the last one lending coolness to eyes. So Allama Haqqi replied to
him that Prophet had said that three things were made
pleasant to me from this world (not that he himself loved those three things).
Allama Haqqi said that he even felt uneasy why he had to hear such a bad
remark wrongly attributed to the Prophet . Later in his dream,
he had a blessed vision of the Prophet who said; dont
worry, his affair is winding up. Later, according to Allama Haqqi, I heard the man
was proceeding with his personal effects when he was killed on his way. Thus,
attributing twisted remarks or belittling the honour of Allahs blessed personalities
is prohibited.


He settled his nation in fortress as communion

Like a lion stays settled with its cubs, in its

1) Ahall : to settle, place, put, locate, position
2) Hirz : fortress, inaccessible place
3) Lais : lion
4) Ashbaal : plural of lion cub which has attained
the age of prey.
(See Jins Ishtqaq between and ) .Also note use of
and .
Explanatory Notes: He placed his Ummah (nation) in the
strong fortress (of Islamic Shariah) as one united
communion. A sort of protection that is lent by a lion to its
cubs in their den (to whom no one can dare look with a
malicious eye.)
Spiritual Context: A Hadith Qudsi (Divine tradition) says; the basic Islamic tenet
is a protected fortress. Whoever entered into
its fold, got a shelter and became secure.

140. Many times, Allahs word rebutted their contestation

How many times solid proof refuted their disputation

1) Jeddah : to dispute, argue, contest, put one down,
disgrace, twist
2) Jadal means highly troubling, mischief-maker,
bitter contester
3) Khassam
: very inimical, severe opponent, wrangler
4) Burhaan : a solid proof, strong and irrefutable

(See Jins Ishtqaq between and ;also between and

Explanatory Notes: How many times, Allahs word (Holy

Quran) has disgraced the bitter opponents of the Prophet
( by giving counter-arguments or
rejoinders) and how many times, strong, solid and irrefutable
proofs (including miracles performed by the Prophet
) have silenced his bitter enemies.

141. Having knowledge (untaught) suffices as a phenomenon

In ignorance days, high morals despite being orphan

1) Kaffak : It is enough for you (suffice to mention)
2) Ummiyy : one who is from mothers womb (knowing,
3) Tadeeb : training, manners, morals
Explanatory Notes: His being a well-knowing person (most
literate) despite the fact that he had never been formally
taught anything by the worldly teachers and his
extraordinary mannerism (highest morals) although he had
been parentless- an orphan is enough proof in itself and a
miracle (testifying his truthfulness and sublime nature of his
divinely bestowed message.)
Spiritual Context: The 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-knowing Allah. Prophet

My Lord gave me a good education and bestowed upon me the best manners.

Chapter Nine
Introduction: This Chapter contains 12 stanzas. It
describes the feelings of wasting of the past life of the poet
by misdeeds, most of which was spent in courts, in
eulogizing the worldly kings and ministers. Those days
brought him on the verge of annihilation. He resigned his will
before the mundane love and the power of unrestrained
youth which brought him nothing but misery and remorse in
the end. He bore great loss in the trade of worldly affairs,
bartering eternal profit against the temporary gains. Thus,
temporal gains were preferred by him over lasting blessings
in the world hereafter. Despite all this, he has a ray of hope
in this twilight phase of his life. The connection that his heart
has developed with the person of Prophet
who is an ever-giver to his Ummah fellows is to e
become his source of forgiveness. The poet has composed
this Eulogy or Qaseedah as a compensation for the
misdeeds of lost days and fervently hopes that the same will,
by virtue of its acceptance from the Prophet
become a source of his deliverance from the hell
punishment on the Day of Judgment.

142. I presented to him a Eulogy by which I seek demission

For my life that passed in poetry, (kings) service- in sin

1) Khadamtu : I presented in his court (or I served
2) Astaqeel : from resignation, demission,
giving up a job
3) Mada
: spent
Explanatory Notes: By presenting a Eulogy ( )in the
court of Prophet , I am seeking
forgiveness, through his (Prophet s)
intercession, for the sinful life that I spent in composing court
poetry and the Kings service.

Spiritual Context: 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 seeking his intercession even now. Quran

Translation: Even those who did injustice to their selves came to you and
asked Allahs forgiveness and also the prophet asks their forgiveness, you
will find Allah the repentance-acceptor and most Merciful (Al-Nisa 64). Allah
says; O believers! Fear Allah and seek intermediary towards Him and fight
in His path so as to be successful (Al-Maida: 35)



Two enchained my neck, I ignorant of

By these two, me like an animal for

1) Qallada : the two have chained my neck. Qalladah is
a leather strip put in the neck of sacrificial animal.
2) Awaqib : consequences
3) Hady : animal for sacrifice
4) Naam : animal
Explanatory Notes: These two i.e. court service and poetry
in praise of kings chained my neck (enslaved me) so that I
became oblivious of the fear of consequences. I was
behaving like a sacrificial animal who wears a chain and is
led on its way to slaughter spot but remains unaware of its


of contrition

I obeyed the temptation of youth in twin

I gained only piles of sins and feeling

1) Atatu : I obeyed
2) Ghayy : sins, seduction, temptation
3) Saba
: youth, tender age
4) Aasam : sins
Explanatory Notes: I was under the temptations and
intoxication of youth during court service and poetic mind
and lo! at the end of the day, I realized that I had gained
nothing worthwhile in this business but only accumulated lots
of sins and remorse.


did not bargain

Alas! My inner self made a loss in this

I didnt buy religion against world,

1) Faya : Alas!
2) Tasim : from SAWAM , to bargain
: When seller displays his items for sale.
When buyer buys at the price demanded.
(See contrast between and )
Explanatory Notes: Alas! 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 luxuries of this
world against religious injunctions. Ideally, it should have
been vice-versa. Look at my stupidity, even in this pathetic
deal I did not bargain at all and whatever sins came in my
way, I kept committing/collecting them.


Who, not for deferred but prompt profit, do hasten

Their loss is evident in barter or prepaid deal done

1) Yabi ou : he who sells
: late coming (reward in the world hereafter)
2) Aajilan
3) AAjil : instantly coming (worldly benefits or profit)
4) Yabn : it appears, becomes clear
5) Ghabn : wrong, loss, detriment
6) Baiou : transaction when buyer and seller exchange
their commodities at one and the same time.
7) Salam : transaction when price is pre-paid and
delivery of goods or services comes later.
and ) . Also see the usage of
(See contrast between

, and )
Explanatory Notes: Now there is one who buys prompt
profit of this world (in the shape of luxuries and pleasures
availed in violation of Lords injunctions) at the expense of
eternal worlds profits (that will accrue in the world hereafter
by obeying the Lord in this world). Soon it becomes quite
clear to him that he made a loss in this deal, both in terms of
worth of petty gains that he makes in this world and also in
terms of great loss that he will accrue in the world hereafter
for which he made no pre-payment (by doing good deeds.)


If sins I do commit, that breaks not my

With the Prophet (SAW), nor my rope in disruption
1) Aat : from ITYAN; I do, I bring forth
2) Muntaqidin
: breakable
3) Munsarim : breakabale, past, over, up, lapsed
Explanatory Notes: Even if I commit sins, my covenant
(firm belief in the intercession by the Prophet
on the Day of Judgment) is not breakable. So my
relation, my affinity and my contact with him is tied through a
chord or rope which is very strong and unseverable.



To me, guarantee from him, my name

Muhammad- the best in abiding by a

1) Zimmah : protection, security, guarantee, pact
2) Auwfa : to fulfill, to abide by commitment
Explanatory Notes: Since I also bear his name Muhammad
(his namesake), I have an inbuilt sense of protection (and
hope of intercession through him on the Day of Judgment).
And who else amongst all creations is a better person in
keeping guarantees and sureties than Prophet Muhammad

Spiritual Context: There are many Ahaadith which quote that whoever bears the
name Muhammad or Ahmad, Allah will exempt him from the hell fire, by virtue of
these being the names of His most beloved Prophet .



If he will not hold my hand on the Day of

By favour, then pronounce, alas! my

1) Ma aad : Day of Judgment. Promised Day (of

2) Zallatul Qadam : lapse of foot, declination, led
Explanatory Notes: On the Day of Judgment 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.

Untenable- a hopeful from his grant get
Or a shelter-seeker turned away without veneration

1) Hasha : Far be it, be not possible
2) Raji : holding high hopes
3) Jaar : seeking refuge, shelter, neighbourhood
4) Ghair Mohtaram : unhonoured, unanswered or
Explanatory 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.

151. Eversince I undertook his praise in my contemplation

Ive found out this, as best guarantor for my salvation

1) Khalasi : salvation, exemption (from hell fire),
happy ending
2) Multazim : committed, one who keeps his word,
Explanatory Notes: Eversince I have made upon myself
obligatory to compose his praise and verses of eulogy in my
stream of thoughts, I have found it so soothing and
reassuring to guarantee my salvation (recovery from
paralysis) and also as a confirmed source of my salvation
from the hell-fire in the world hereafter.
Spiritual Context: Hussan bin Thabit R.A. says:

I have not honoured or praised Muhammad SAW through my
verses, it is rather through Muhammad SAW that I have
honoured and praised my composition and works.

Imam Bouseri R.A. in one of his other Qaseedah says:



Hand soiled by him, riches him nver

Rain brings flowers, even on a rocky

1) Lan Yafoot : shall never quit or let diminish
2) Taribat : become dusty, soiled (cultivated)
3) Haya : rain
4) Akam : hill, hillock, mond
Explanatory Notes: His grant and largesse will never
exhaust or part with the one whose hand he (Prophet
) cultivated. Its like the rain which promotes the
springing of flowers not only in ordinary arable lands but
leaves not untouched hills and mounds by producing foliage
and flowers.


Zohair plucked worldly flower, Ive no intention

Zohairs hand used in praise of Harim bin Sinan

1) : beauty and appeals of the world
2) Iqtatafat : picked, chose, extracted
3) Asna : praised. Haram bin Sinan Marri was a tribal
chieftain who had arranged reconciliation of Abs and
Zubyan tribes after hectic efforts following their long
drawn bloody wars and was praised by Zohair in a
Explanatory Notes: (By expressing eulogy for the Prophet
) , I never did intend to pluck the flowers of
the world (mundane gains) as was done by Zohair who did
so in the praise of Harim bin Sinan.
Spiritual Context: Zohair bin Abu Salma was a famous poet who was labeled as
Asharun Nas (peoples poet). His son Kaab bin Zohair (see intoductory article iii
of this book for his biography and Qaseedah) had recited a eulogy (Qaseedah) in
the court of Prophet . Zohair died before the Call of the
Prophet . Zohair was not only himself a poet, his father,
maternal uncle, his sister Salma, his two sons Ka'ab and Buhairah as well as his
sister Khansa, all were accomplished poets. Harim bin Sinan- a tribal chief used
to grant largesses to Zohair who composed verses frequently in the formers
praise and honour.

appears in Quran as follows:

And strain not thine eyes toward that which We cause some
wedded pairs among them to enjoy, the flower of the life of
the world, that We may try them thereby. The provision of thy
Lord is better and more lasting (Surah Taha-20 , Verse 131)

Chapter Ten
Introduction: This Chapter contains 9 stanzas. It describes
the intimate, departing talk that the poet feels to submit
before the Prophet Here, he also
expresses his dire needs (of salvation and forgiveness).
While the Qaseedah (Eulogy) seems to end at verse 162, it
is appended by almost half a dozen extraneous verses
which seem to have been added by later poets/reciters.
Imam Bouseri admits of his blunders and
voluminous sins but is well confident that these sins are too
small before the vast magnitude of mercy and kindness in
the magnanimous sight of the Prophet .
He is very much hopeful that forgiveness would come forth,
in abundance, matching in magnitude with the immense
count of his sins.

154. O best mannered! for seeking refuge I ve none

Save you, on approach of crises, their affliction
1) Alooz : I seek refuge, shelter
2) Hulool : descent, happening, approaching
3) Hadisil Amam : approaching tragedies (Some
refer this word as the panic that would be witnessd on the
advent of the Doomsday).
Explanatory Notes: O you who are the best-mannered and
in the highest degree of courtesy and manners! I have no
other shelter than yours in the hour of grief and tragedies
(when the panic of the advent of Doomsday sets in).
Spiritual Context: Quran says;

Translation: Even those who did
injustice to their selves came to you and asked Allahs forgiveness and
also the prophet asks their forgiveness, you will find Allah the repentanceacceptor and most Merciful (Al-Nisa 64).

155. Allahs Apostle! your esteem at me not in diminution

When Kind God exposes as Avenger on Resurrection
1) Lan Yadeeq : never will compress or squeeze
2) Tajalla : reveal, assume, be manifest as
Explanatory Notes: When on the Day of Judgment, Allah
Almighty will appear as AVENGER to give the sinners
whatever is their due, even that scene will not lower an iota
of your high esteem in my eyes (about your exclusive
powers, granted by the Lord, of intercession on behalf of


From your bounty is world, its later reincarnation

From your sciences, knowledge of Plate and Pen


1) Darrat : fellow wife (here it refers to the next worldthe hereafter)

Explanatory Notes: It is your grant and because of your
blessed existence that this world and the hereafter were
created. The entire knowledge and sciences contained in the
Divine Plate and Pen are actually but a portion of the overall
comprehensive and exhaustive knowledge that Almighty
Lord has revealed unto you. Allah
revealed unto His servant whatever He revealed (on the
night of ISRA-Ascension).


O sinner soul! despair not if committed major sin

Major sins against forgiveness are but aberration


Qaanat : to be disappointed

Zallah : slip, faux pas, lapse, error

Azmat : expanded, (lapses) proliferated
Kabaair : big sins

5) Lamam : (slight mental derangement, touch of

madness or insanity), minor sins

(See contrast between and )

Explanatory Notes: O my sinner soul! Worry not and loose

no hope even if you have committed worst sins, and in great
numbers. All such acts when compared to the forgiveness
that Allah will grant, for the sake of His Messenger
, are just small lapses or (to be treated as) mental


Be it that my Lords mercy when comes for division

It comes in distribution by sins count in proportion

1) Laalla : Perhaps, may be
Heen : when
3) Isyan : disobedience, insubordination, insurgency
Explanatory Notes: So when the mercy of the Lord is to be
divided (on the Day of Judgment), we sinners anticipate a
larger portion of it compared to the share of righteous and

pious ones. In fact, we look forward that bounties will pour

on us in proportion to the number and intensity of sins that
we have committed when the Prophet
intercedes on our behalf on the Day of Reckoning.
Hafiz Shirazi says;

159. O My Lord! do not make my hopes in you in inversion

And make in my calculations (of hope), no disruption
1) Munkis
: inversion, reflection
2) Munkharim : to be torn, to tear
Explanatory Notes: O my Sustainer! Let my high hopes in
You are not torn asunder at your supreme pavilion and all my
calculations and counts of forgiveness remain intact and


(O Lord!)

Seeks mercy in both worlds your this bondsman

His patience when calamities attack, goes in


1) Ahwaal : (plural of Hol) terror, fright, alarm, shock
2) Yanhazim : gets defeated, overpowered,
Explanatory Notes: O Lord! Have mercy and grace for this
servant of Yours in both the worlds; this one and the world
hereafter. I am a feeble person, my forbearance and courage
is so limited that when the wordly calamities or fear
approaches me, I get overpowered and beaten.

161. Permit Your pray-showering clouds permanent span

On Your Prophet SAW with continuous, torrential rain

1) Suhb : clouds
2) Manhil : fountain, well, spring (here means
torrential rain)
3) Munsajim :consistent, in harmony, corresponding,
Explanatory Notes: O Lord! As You and Your angels send
prayers and salutation (Salat and Salam) on Your Prophet
, command the clouds to keep sending
showers of such prayers on Your Messenger
eternally like does the heavy downpour, non-stop and
with full force.

Spiritual Context: Quran says;

Translation: Allah and His angels send
blessings on the Prophet, O ye who believe! you too send blessings and
salutations on him.

As long as east wind moves branches
of Baan
Cameleers transport camels, in joyful chanson

1) Rannahat : to sway, to stagger
2) Al-Baan : the Egyptian Willow, a tall tree like
tamarisk, grows singly with exotic fragrance. It gives oil
called Alban oil.
3) Atrab : to delight, entrance, transport with joy
4) Ees
: (plural of Aees ) camels
5) Hadee : Hadda , cameleer, camel driver
Explanatory Notes: (To be read in continuation with
previous stanza). O Allah ! Keep sending prayers
and salutations upon Prophet Muhammad
)as long as the easternly wind keeps swaying the
branches of Baan tree and as long as the cameleers keep
singing enchanting songs while driving their camels in trance
and ecstasy.

It has been customary for Arab poets to conclude or relate things to such
phenomena of nature that have a permanence in order to show a lasting
impression such as the blowing of winds, the moving of trees branches,
journeying camels coming into trance at the chanson of cameleers etc. In short,
as long as the world lasts, the peace and blessings of Allah will continue to
shower upon the Prophet Muhammad .



i) All praise to Allah who created from naught- the Creator

Peace (& blessings) on the Chosen Prophet- as starter

ii) O Lord! always send Your blessings and peace ever

On Your Beloved who among all creatures is BETTER



iii) Then send satisfaction (Your blessings) on Abu Bakr, Omar

On Ali and Uthman who are all so esteemed, respect-holder

iv) Blessings on (Prophets) progeny, companions, their follower

Who are all pious ones, forbearing, respected and so pure



v) Forgive its composer (Bouseri ) , reader and listener

I invoke Your blessings, O Generous, blessings Showerer!


(Forgive) my parents and those in my posterity as successor

And Muslims whether they are Arabs or (non-Arab) foreigner

vii) God! by Prophet , to our goals bring us closer

Forgive us sins committed ever, O vast blessings Showerer!




Glorious Quran

Books of Hadith

Muhammad Sayad Keelani, Cairo 1920 (1339





Muhammad: Man and Prophet (English) by Adil

Salahi, London 1995

Atlas on the Prophets Biography (English),

Darussalam, Riyadh 2003
Burdatul Madeeh (Urdu) by Professor Muhsin Ali
Siddiqui, Karachi 1987

Sharah Qaseedah Burdah Shareef (Urdu) by

Abul Kashif Qadri, Lahore 2000

Burdah Sulasiyyah (Arabic) by Taha Hussaain,

Qatar 1989

Al-Mawrid, Arabic-English Dictionary by Dr.

Ruhi Balbaki




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