Qasida al-Burda (Arabic: قصيدة البردة), known in English as the ‘Poem of the Cloak’ or the ‘Mantle-Ode’ is the most famous work of Imam Sharaf ad-Din al-Busiri V, an eminent Sufi poet. It also known as al-Kawakib al-duriyah fi madḥ Khayr al-Bariyah (Arabic: الكواكب الدرية في مدح خير البرية ), meaning ‘Celestial Lights in Praise of the Best of Creation’ or ‘Glittering Stars in Praise of the Best of Creation’. Despite the difficulty of the poem’s exalted Arabic, it has been said that it is the most widely-memorised poem in the Muslim world.
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About Imam al-Busiri
Imam al-Busiri‘s full name was Abu Abd-Allah Sharaf al-Din Muhammad ibn Sa’id al-Busiri al-Sanhaji. He was from the Banu Habnum clan, a major branch of the North African Berber Sanhaji tribe. It is reported that he was born in 608 AH / 1211 CE in Dellys (Arabic: دلّس, Berber: Delles), a small Mediterranean town in modern-day northern Algeria. He reportedly passed away in 691 AH / 1294 CE and is buried in Alexandria, Egypt.
Click to read more about Imam al-Busiri and Qasida Burda
Imam al-Busiri memorised the Noble Qur’an in his youth and moved to Cairo in order to pursue Islamic knowledge. He excelled in his studies and became one the foremost scholars of his generation. He mastered several Islamic sciences including the Arabic language and grammar, linguistics, literature, Islamic history, Quranic exegesis, theology, logic, debate, and the Prophetic biography. Among his students were Abu al-Hayyan al-Gharnati V, a famous mufassir and Arabic grammarian, and Imam Muhammad bin Muhammad al-Ya’mari V – better known as Imam Fath al-Din ibn Sayyid al-Nas, a leading hadith scholar who is also famous for his biography of the Prophet Muhammad ﷺ.
His spiritual transformation occurred at the hands of Shaykh Abu al-Abbas al-Mursi V who became his guide and initiated him into the Shadhili Sufi Order. Shaykh Abu al-Abbas al-Mursi was the successor of Imam Abu al-Hasan al-Shadhili V, the founder of the Shadhili Way. One of Imam al-Busiri’s famous poems in fact eulogises and praises Imam Abu al-Hasan al-Shadhili and the successorship of Shaykh Abu al-Abbas al-Mursi.
The Imam was extremely fond of his guide. Shaykh Abu al-Abbas al-Mursi was pivotal in influencing Imam al-Busiri’s character and natural disposition, which is reflected in his poetry. Through his shaykh, Imam al-Busiri developed tremendous love, yearning, and attachment to the Prophet ﷺ, a focal point of the Shadhili Way.
It is narrated that Imam al-Busiri was once in the company of Shaykh Abu al-Abbas al-Mursi, Shaykh Ibn Ata’illah al-Iskandari V and Shaykh Izz al-Din ibn Abd al-Salam V. It is said that Shaykh Abu al-Abbas turned to Shaykh Izz al-Din and informed him that he would go onto become the leading scholar of his time. He then turned to Shaykh Ibn Ata’illah and informed him that Allah would bestow upon him great wisdom. Shaykh Abu al-Abbas finally turned to Imam al-Busiri and told him that Allah will make his poetry famous around the world.
All three predictions came to fruition. Shaykh Izz al-Din became a world-renowned mujtahid, theologian, jurist, and the leading Shafi’i authority of his generation. Shaykh Ibn Ata’illah al-Iskandari’s works, especially his Hikam, became authorities in the science of tasawwuf. Finally, Imam al-Busiri’s Qasida Burda stands alone as the single most important poem in the world.
Several instances which highlight moments of enlightenment in the Imam’s spiritual journey have been documented. Perhaps the most important of them occurred when he was tasked with praising an aristocrat. As he set out, he was approached by unknown man who asked him if he had ever seen the Prophet ﷺ. He replied in the negative. Perturbed, he returned home asking himself why he had never been blessed with the vision of the Prophet ﷺ. After he fell asleep, Imam al-Busiri saw the Prophet ﷺ in his dream. After waking up, he vowed never to praise another aristocrat again.
Imam al-Busiri performed Hajj in 653 AH / 1255 CE, during which time he further developed spiritually. This was reflected in his works, which were significantly different prior to performing Hajj, during Hajj, and then after Hajj. Before he performed Hajj, the Imam composed a number of poems in praise of the Prophet ﷺ, proclaiming his yearning and desire to visit the Prophet ﷺ. After visiting Makkah and Madinah, Imam al-Busiri wrote poems expressing his jubilation about being the Prophet’s ﷺ neighbour and being able to visit places the Prophet ﷺ had frequented. After Hajj, Imam al-Busiri’s poems in praise of the Prophet ﷺ are mainly panegyric in style which were distinct to his earlier poems. It was at this point that the Imam was ready to pen the greatest poem to have ever been written.
The First Burda
Interestingly, Imam al-Busiri’s Burda was not the first poem to be given the title of Qasida al-Burda. This honour belongs to the companion Ka’b ibn Zuhayr I who wrote a poem in praise of the Prophet ﷺ. This poem begins with the words Bānat Suʿād (Su’ād Has Departed). Although Ka’b’s Qasida al-Burda is not as famous as Imam al-Busiri’s, they are linked to one another and draw parallels.
Ka’b ibn Zuhayr was a celebrated poet during the period of jahiliyyah. After the advent of Islam, and upon learning that his brother had accepted Islam, he composed satirical poetry about his brother and the Prophet Muhammad ﷺ. As a result, he faced the death penalty as punishment. Being very astute, Ka’b understood that the Prophet ﷺ was the most merciful of men. He knew that if he sought pardon from the Prophet ﷺ, he would receive it.
Hiding his identify, Ka’b ibn Zuhayr presented himself in the court of the Prophet ﷺ. He enquired if the Prophet ﷺ would forgive an ashamed and regretful Ka’b who was now ready to embrace Islam. The Prophet ﷺ replied in the affirmative. At this point, Ka’b ibn Zuhayr revealed his true identity and recited his poem in praise of the Prophet ﷺ. Upon hearing the poem, the Prophet ﷺ gifted Ka’b his blessed Yemeni cloak. This was a sign that Ka’b was forgiven, exonerated, and was now under the Prophet’s ﷺ protection; both in this world and the next.
There is clear correlation between Imam al-Busiri’s Qasida al-Burda and the original Qasida al-Burda by Ka’b ibn Zuhayr, both from a poetic and spiritual perspective. Ka’b was a companion of the Prophet ﷺ and his redemption took place during the lifetime of the Prophet ﷺ, who physically gifted him his blessed cloak ﷺ. This sign of acceptance laid down the foundation for a spiritual model that any Muslim can adopt when seeking redemption. Based on this tried and tested method, Imam al-Busiri achieved spiritual transformation by embracing the same principles set out by Ka’b. Just as Ka’b was granted a prize for his praise of the Prophet ﷺ, Imam al-Busiri was also gifted the Prophet’s ﷺ cloak in exchange for his poetic praise.
The Title
The Burda of Imam al-Busiri was originally entitled al-Kawakib al-Durriyah fi Madh Khayr al-Bariyyah (Celestial Lights in Praise of the Best of Creation). However, as news of its healing properties spread, it acquired several names. The most popular of these was the Burda, followed by the Bur’a, and the Burdiyyah.
It became known as the Burda because the poem represents a cloak which covers the entire body, just as the poem itself covers the key aspects of the Prophet’s ﷺ life and his personality ﷺ. The poem is also sometimes referred to as the Bur’a (the alleviator) as Imam al-Busiri’s illness was alleviated as a result of composing this ode. Another of the Burda’s titles is the Burdiyyah (donning the cloak) because the Prophet ﷺ enrobed Imam al-Busiri with his blessed cloak during the Imam’s dream, while he recited the poem directly to the Prophet ﷺ.
Structure
Qasida Burda is a type of qasidah al-madih, an Arabic supplicatory poem in praise of the Prophet ﷺ. It follows a largely traditional methodology, and an established pattern set by the classical Arab poets.
It exhibits the same structural elements as many traditional qasidah al-madih poetry which include four key themes:
- Elegiac prelude;
- Self-abasement;
- Praise of the one petitioned (mamduh);
- Supplication/benediction.
The Burda consists of 160 verses or couplets, which are separated into two hemistiches (half-line of verse) by a caesura (a pause between two lines). The refrain (chorus) is recited between each couplet. Each verse ends with the Arabic letter meem.
Background of Qasida Burda
There are a few variations of the legend of the Burda and how it was composed. Imam Abd al-Rahman al-Kutubi V narrates from Imam al-Busiri as follows:
I composed a number of poems in praise of the Prophet ﷺ, some of which were suggested to me by my friend, Zayn al-Din Y’aqub ibn al-Zubayr.
Sometime after this, I was stricken by hemiplegia, an illness that paralysed half of my body. [Thus,] I thought that I would compose this poem [i.e. the Burda], which I did, and so I made supplications to the Prophet Muhammad ﷺ to intercede for me and cure me.
I repeatedly sang the poem, wept, prayed, and asked for intercession. Then I slept and, in my dream, I saw the Prophet ﷺ. He ﷺ wiped my face with his ﷺ blessed hands and covered me in his ﷺ cloak. Upon awakening, I found was able to walk! I now got up and left my house; telling no one about what had transpired.
I encountered a Sufi on my way and he said: ‘I want you to give me the poem in which you praise the Prophet ﷺ.’
I replied: ‘Which one?’
He responded: ‘The one that you composed during your sickness.’
(The dervish) then recited the first verse and said: ‘I swear by Allah that I heard it in a dream last night, as it was being sung in the presence of the Prophet Muhammad ﷺ.
I saw the Prophet ﷺ was pleased with it and enrobed the person who sang it with his cloak.’
So I recited the poem to him. He [the dervish] then memorised it and related his vision to others.
In his commentary of Qasida Burda, Shaykh Abd al-Rahman ibn Muhammad V, known as Ibn Maqlash al-Wahrani, relates a full of chain of transmission (sanad) for the dream of Imam al-Busiri.
Ibn Maqlash al-Wahrani narrates from Abu Ali al-Hasan ibn Hasan ibn Badis al-Qusamtini; who narrates from his father, Abu al-Qasim ibn Badis; who narrates from Hafidh Abu Muhammad Abd al-Wahhab ibn Yusuf; who narrates – the following directly – from the poet, Imam al-Busiri W:
I had previously composed many poems in praise of the Messenger ﷺ; among them some that Zayn al-Din Y’aqub ibn al-Zubayr had suggested to me.
It then transpired that I was stricken with hemiplegia, which left half of my body paralysed. At this moment, I thought of composing the poem [i.e. the Burda] and so I did. With it, I asked for intercession with Allah and for Him to forgive me.
I recited it over and over again; weeping, praying, and beseeching [Allah and His beloved ﷺ].
Then, when I had fallen asleep, I saw the Prophet ﷺ. He stroked my face with his blessed hand and threw a mantle over me. When I awoke, I found my health restored! I left my house – informing no one about what had taken place.
I then encountered a dervish who asked: ‘I want you to give me the poem in which you praised the Messenger ﷺ’.
‘Which one?’ I replied.
‘The one you composed when you were sick’, he said.
The dervish then began to recite the beginning of it [amin tazakuri ji…] and continued: ‘By Allah, I heard it yesterday night when it was recited before the Messenger of Allah ﷺ who swayed right to left with delight at it. You stopped at ‘The most we know of him is that he ﷺ is a man’ at which point the Prophet ﷺ said continue.
You replied that you had not finished the poem and this is when the Prophet ﷺ finished the line for you with: ‘And [yet, without exception] he ﷺ is the best of Allah’s creation…’
The Prophet ﷺ then enrobed you with his mantle.’
So I gave the poem to the dervish and the dream became widely known.
Soon after its composition, news of the poem’s miraculous qualities spread quickly and the Burda became famous from east to west.
Virtues of Qasida Burda
Through its elegant praise of the Prophet ﷺ, the recitation of Qasida Burda is a certified method of being granted many blessings, such as:
- Gaining the beatific vision of the Prophet ﷺ;
- For mercy and blessings to galvanise and descend at the place it is recited;
- For a person’s sins to be forgiven and their station elevated;
- Granting success in a person’s life by removing all anxiety and worry.
By reciting the Burda, a person is aiming to emulate Imam al-Busiri – dedicating themselves to the Prophet ﷺ and, in doing so, petitioning the Prophet ﷺ for his intercession ﷺ. The Burda is one of the greatest methods of connecting back with Allah as the Prophet ﷺ is the foremost intercessor and protector of the Muslim nation. Without doubt, whomever places all their hope in the Prophet ﷺ will never be disappointed
It is read in congregations as a means of inspiration, where its incantation has permeated gatherings with the scent of Paradise; it has led to people gaining the Prophet’s ﷺ intercession due to its acceptance in the courtyard of the Prophet ﷺ; it has been deployed as a healing power – curing the sick – with its verses worn as amulets for protection; and it has blessed many with the beatific vision of the Prophet ﷺ due to its sanctity.
Gaining the Vision of the Prophet ﷺ
One the greatest qualities of Qasida Burda is its ability to provide the reader with the vision of the Prophet ﷺ if it is read with pure and sincere intentions. It is a great blessing to witness the Prophet ﷺ during a dream or wakeful state, and is one of Allah’s greatest favours: What felicity awaits the one whom the Prophet ﷺ looks towards and smiles.
Due to the sanctity associated with witnessing the Prophet ﷺ and the fact the Burda itself became consecrated, many commentators added stringent conditions for those hoping to witness the Prophet after reciting the Burda.
Imam al-Kharputi V lists eight pre-requisites, and states that reciters must:
- Be in a state of ritual purity (wudu/ritual ablution)
- Face the Qibla (the direction of the Ka’bah) throughout the Burda’s recitation
- Recite with correct elocution (i.e. with tajwid)
- Understand the meaning of each line;
- Have memorised the entire poem;
- Recite the entire poem melodiously;
- Have permission (in any form) to recite the poem from an authority or a teacher that has a direct sanad (chain of transmission) to Imam al-Busiri and the poem;
- Repeat the refrain (the chorus i.e. mawla ya salli etc.) after each couplet, or at the very least, after every ten couplets.
Imam al-Kharputi explains the importance of repeating the refrain with the following anecdote:
A certain Imam al-Ghaznawi used to read the Burda every night with the intention to see the Prophet ﷺ while he slept, but he was not blessed with any visions. He asked his mentor, Shaykh Kamel, about this and pondered over the secrets [of the Burda].
Shaykh Kamel said: ‘Perhaps you have not been adhering to the conditions of reading it’.
Imam al-Ghaznawi replied: ‘But I follow all of the conditions’.
Thus, Shaykh Kamel decided to sit with Imam al-Ghaznawi [that night] as he recited the Burda.
(Upon witnessing the deficiency in his recitation) Shaykh Kamel informed Imam al-Ghaznawi that the problem was because he did not recite the Burda’s refrain, which Imam al-Busiri originally used to constantly send prayers upon the Prophet ﷺ.
Further in his commentary, Imam al-Kharputi also highlights a number of verses that he considered potent, if recited often, in inducing visions of the Prophet ﷺ . They include the following:
So how can you deny this love when witnesses of tears,
And heartbreak testify so strongly against you? (6)In both form and character, he ﷺ surpassed the previous Prophets.
Their knowledge and nobility did not rival his. (38)
They all petition the Messenger of Allah ﷺ for cupfuls from his ﷺ ocean,
or sips from his ﷺ boundless rain. (39)How noble the qualities of a Prophet adorned with such character!
How full is his ﷺ beauty! How gifted with smiling joy. (54)
Imam al-Bajuri V makes mentions of merits of the Burda and how it can be used as means of attaining the beatific vision, particularly on the virtue of couplet eight. The Imam states that if a person recites couplet eight often after the evening prayer (Isha) and then falls asleep whilst doing so, they will see the Prophet as in their dream:
Yes! At night, visions of the beloved manifested; depriving me of sleep,
love is indeed famous for impeding pleasure with pain! (8)
General Benefits of Qasida Burda
- The house in which it is read daily will be protected from most difficulties.
- The house in which this poem is kept will be safe-guarded from thieves and other dangers.
- On a journey, if recited once daily, a person will not experience the hardships of travel.
- The house in which the Burda is read regularly will be protected against seven evils: the mischief of the Jinn; plagues and epidemics; smallpox; diseases of the eyes; misfortune; insanity; and sudden death.
Composition
The poem itself consists of ten chapters, the first of which expresses Imam Busiri’s own passionate love for the Prophet ﷺ and the second, his feelings of unworthiness, regret for past errors, and advice on handling the ego or nafs, which is always calling its owner to evil. The central portions of the poem are similar in theme to the traditional mawlid poems, which are recited in the month of Rabi’ al-Awwal in celebration of the Prophet’s birth ﷺ with different sections on the Prophet’s virtues ﷺ; his birth; his miracles; the noble Qur’an which he received as revelation; his night journey and his martial struggle. The last two sections are Imam Busiri’s plea for the Prophet’s intercession ﷺ on the Last Day, despite his many wrong actions, and finally an appeal, first to the Prophet ﷺ for protection, and then to Allah’s mercy as the ultimate hope of salvation.
The chapters are as follows:
- On words of love and the intense suffering of passion
- A caution about the whims of the self
- On the praise of the Prophet ﷺ
- On his birth ﷺ
- On the miracles that came at his hand ﷺ
- On the nobility of the Quran and its praise
- On the Prophet’s night journey and ascension ﷺ
- On the martial struggle of the Prophet ﷺ
- On seeking intercession through the Prophet ﷺ
- On intimate conversion and cherished hopes
Following the main text of Qasida Burda are seven verses added at a later date, which are traditionally recited in some parts of the Muslim world, asking that Allah’s good pleasure and forgiveness be granted to the four rightly-guided caliphs; the Prophet’s Family; his Companions; the ‘Followers’ (the generation that followed the Companions) and all of the Muslims M. Praise of Allah is then followed by a final supplication that all of our difficulties be eased by the 160 verses of Qasida Burda through Allah’s boundless Generosity.
Other Works
As well as Qasida Burda, Imam Busiri’s best known works are the Mudariyya, the Muhammadiyya and the Hamziyya.
The Mudariyya is a shorter poem, asking Allah to bestow blessings upon the Prophet Muhammad ﷺ and all the other Prophets and Messengers, upon his Family, his Companions and all the Muslims. He asks for the multiplication of these blessings by the many different types of animate and inanimate created things in the heavens and the earth. He then recollects his own state of wrongdoing, and begs for forgiveness for himself, for the Muslims, and for all their parents, families and neighbours, adding, ‘For all of us, O my Master, are in great need of forgiveness.’
The Muhammadiyya is the shortest of the three works, and is a beautiful expression of the Prophet’s noble qualities ﷺ in which every line begins with the name Muhammad ﷺ. The poem itself is a proof of one of its verses, which tells us that just to mention him ‘brings refreshment to our souls.’
The words of these poems wait only for the hearts of the lovers of the Prophet ﷺ to bring them alive. They describe the sublime characteristics of the one most beloved to the Lord of the Worlds, the one whom all Muslims seek to emulate, Muhammad, peace and blessings be upon him. We are told in the Quran that he was sent ‘as a mercy to all the worlds’ (Quran – al-Anbiya, 21:107), and that he was created with ‘a magnificent nature’ (Quran, al-Qalam, 68:4). He is Muhammad ﷺ, the Praiseworthy; he is Khayr al-Bariyya – the Best of Creation.
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Qasida Burda Documentary
The Burda
ثُمَ الصَّلَاةُ عَلى الْمُخْتَارِ فِي الْقِدَمِ
Thumma ṣ-ṣalātu ʿala l-mukhtāri fi l-qidami
Then prayers be upon the one chosen since pre-eternity
مَولَايَ صَلِّ وَسَلِّمْ دَائِمًا أَبَدًا
عَلَى حَبِيبِكَ خَيْرِ الْخَلْقِ كُلِّهِمِ
ʿAlā ḥabībika khayri l-khalqi kullihimi
Upon Your beloved one, the Best of all Creation
Chapter One
On Words of Love and the Intense Suffering of Passion
مَزَجْتَ دَمْعًا جَرَى مِنْ مُقْلَةٍ بِدَمِ
Mazajta damʿan jarā min muqlatin bi dami
That has left your eyes so red with tears?
وَأَوْمَضَ الْبَرْقُ فِي الظَّلْمَاءِ مِنْ إِضَمِ
Wa awmaḍa l-barqu fi ẓ-ẓalmā'i min iḍami
And the lightning flashing in the black night from Mount Idam?
وَمَا لِقَلْبِكَ إِنْ قُلْتَ اسْتَفِقْ يَهِمِ
Wa mā li qalbika in qulta s-tafiq yahimi
And your heart - when you try to rouse it, it only becomes more bewildered
مَا بَيْنَ مُنْسَجِمٍ مِنْهُ وَمُضْطَرِمِ
Mā bayna munsajimin minhu wa muḍṭarimi
Between pouring tears and a blazing heart?
وَلَا أَرِقْتَ لِذِكْرِ الْبَانِ وَالْعَلَمِ
Wa lā ariqta li dhikri l-bāni wa l-ʿalami
Nor would you be sleepless remembering the willow tree and the mountain
بِهِ عَلَيْكَ عُدُولُ الدَّمْعِ وَالسَّقَمِ
Bihi ʿalayka ʿudūlu d-damʿi wa s-saqami
as weeping and looking gaunt have testified to it against you?
مِثْلَ الْبَهَارِ عَلَى خَدَّيْكَ وَالْعَنَمِ
Mithla l-bahāri ʿalā khaddayka wa l-ʿanami
Upon your cheeks, pale as bahar and red as anam
وَالْحُبُّ يَعْتَرِضُ اللَّذَّاتِ بِالْأَلَمِ
Wa l-ḥubbu yaʿtariḍu l-ladhdhati bi l-alami
Oh, how love hinders the tasting of delight with its suffering!
مِنِّي إِلَيْكَ وَلَوْ أَنْصَفْتَ لَمْ تَلُمِ
Minnī ilayka wa law anṣafta lam talumi
If you were truly fair, you would not reproach me at all
عَنِ الْوُشَاةِ وَلَا دَائِي بِمُنْحَسِمِ
ʿAni l-wushāti wa lā dā'ī bi munḥasimi
From my detractors, nor will there ever be an end to my malady
إِنَّ الْمُحِبَّ عَنِ الْعُذَّالِ فِي صَمَمِ
Inna l-muḥibba ʿani l-ʿudh-dhāli fī ṣamami
The lover is quite deaf to those who blame him
وَالشَّيْبُ أَبْعَدُ فِي نُصْحٍ عَنِ التُّهَمِ
Wa sh-shaybu abʿadu fī nuṣ-ḥin ʿani t-tuhami
When I knew the counsel of old age and grey hair to be above suspicion
Chapter Two
A Caution About the Whims of the Self
مِنْ جَهْلِهَا بِنَذِيرِ الشَّيْبِ وَالْهَرَمِ
Min jahlihā bi nadhīri sh-shaybi wa l-harami
Heralded by the onset of grey hair and old age
ضَيْفٍ أَلَمَّ بِرَأْسِي غَيْرَ مُحْتَشِمِ
Ḍayfin alamma bi ra'sī ghayra muḥtashimi
This guest who had turned up on my head unannounced
كَتَمْتُ سِرًّا بَدَا ليِ مِنْهُ بِالْكَتَمِ
Katamtu sirran badā lī minhu bi l-katami
I would have hidden my secret from him with dye
كَمَا يُرَدُّ جِمَاحُ الْخَيْلِ بِاللُّجُمِ
Kamā yuraddu jimāḥu l-khayli bi l-lujumi
Just as wild horses are restrained with bridles and reins?
إِنَّ الطَّعَامَ يُقَوِّي شَهْوَةَ النَّهِمِ
Inna ṭ-ṭaʿāma yuqawwī shahwata n-nahimi
The glutton’s greed is only increased by [the sight of] food
حُبِّ الرَّضَاعِ وَإِنْ تَفْطِمْهُ يَنْفَطِمِ
Ḥubbi r-raḍāʿi wa in tafṭimhu yanfaṭimi
It will grow up still loving to suckle; but once you wean it, it will be weaned
إِنَّ الْهَوَى مَا تَوَلَّى يُصْمِ أَوْ يَصِمِ
Inna l-hawā mā tawallā yuṣmi aw yaṣimi
For when passion gets the upper hand, it will either kill or bring dishonour
وَإِنْ هِيَ اسْتَحْلَتِ الْمَرْعَى فَلَا تُسِمِ
Wa in hiya s-taḥlati l-marʿā fa lā tusimi
And if it finds the pasture too delightful, do not let it graze unchecked
مِنْ حَيْثُ لَمْ يَدْرِ أَنَّ السُّمَّ فِي الدَّسَمِ
Min ḥaythu lam yadri anna s-summa fi d-dasami
To one who does not know there may be poison in the fat
فَرُبَّ مَخْمَصَةٍ شَرٌّ مِنَ التُّخَمِ
Fa rubba makhmaṣatin sharrun mina t-tukhami
For an empty stomach may be worse than over-eating
مِنَ الْمَحَارِمِ وَالْزَمْ حِمْيَةَ النَّدَمِ
Mina l-maḥārimi wa l-zam ḥimyata n-nadami
And henceforth let your only diet be regret
وَإِنْ هُمَا مَحَضَاكَ النُّصْحَ فَاتَّهِمِ
Wa in humā maḥaḍāka n-nuṣḥa fa t-tahimi
If they try to offer you advice, treat it with suspicion
فَأَنْتَ تَعْرِفُ كَيْدَ الْخَصْمِ وَالْحَكَمِ
Fa anta taʿrifu kayda l-khaṣmi wa l-ḥakami
For you know by now the tricks of both opponents and arbitrators
لَقَدْ نَسَبْتُ بِهِ نَسْلًا لِذِي عُقُمِ
Laqad nasabtu bihi naslan li dhī ʿuqumi
As though I were ascribing progeny to one who was barren
وَمَا اسْتَقَمْتُ فَمَا قَوْليِ لَكَ اسْتَقِمِ
Wa ma s-taqamtu fa mā qawlī laka s-taqimi
I was not myself upright, so what of my telling you, ‘Be upright!’
وَلَمْ أُصَلِّ سِوَى فَرْضٍ وَلَمْ أَصُمِ
Wa lam uṣalli siwā farḍin wa lam aṣumi
Neither have I prayed nor fasted more than was obligatory
Chapter Three
Praise of the Prophet ﷺ
أَنِ اشْتَكَتْ قَدَمَاهُ الضُّرَّ مِنْ وَرَمِ
Ani sh-takat qadamāhu ḍ-ḍurra min warami
Until his feet complained of pain and swelling
تَحْتَ الْحِجَارَةِ كَشْحًا مُتْرَفَ الْأَدَمِ
Taḥta l-ḥijārati kash-ḥan mutrafa l-adami
Hiding his delicate skin beneath the stone tied round his waist
عَنْ نَفْسِهِ فَأَرَاهَا أَيَّمَا شَمَمِ
ʿAn nafsihi fa'arāhā ayyamā shamami
But he showed them in return the true meaning of elevation
إِنَّ الضَّرُورَةَ لَا تَعْدُو عَلَى الْعِصَمِ
Inna ḍ-ḍarūrata lā taʿdū ʿala l-ʿiṣami
For even dire need cannot assail such impeccable virtue
لَولَاهُ لَمْ تُخْرَجِ الدُّنْيَا مِنَ الْعَدَمِ
Lawlāhu lam tukhraji d-dunyā mina l-ʿadami
When were it not for him, the world would never have emerged from non-existence?
ـنِ وَالْفَرِيقَيْنِ مِنْ عُرْبٍ وَمِنْ عَجَمِ
-ni wa-l farīqayni min ʿurbin wa min ʿajami
And master of the two groups, Arabs and non-Arabs
أَبَرَّ فِي قَوْلِ لَا مِنْهُ وَلَا نَعَمِ
Abarra fī qawli lā minhu wa lā naʿami
There is no one truer to his word, whether it be ‘yes’ or ‘no’
لِكُلِّ هَوْلٍ مِنَ الْأَهْوَالِ مُقْتَحَمِ
Li kulli hawlin mina l-ahwāli muqtaḥami
Against all the terrifying things that take us by storm
مُسْتَمْسِكُونَ بِحَبْلٍ غَيْرِ مُنْفَصِمِ
Mustamsikūna bi ḥablin ghayri munfaṣimi
Are clinging to a rope which will never break
وَلَمْ يُدَانُوهُ فِي عِلْمٍ وَلَا كَرَمِ
Wa lam yudānūhu fī ʿilmin wa lā karami
And none has come close to him in knowledge or in pure generosity
غَرْفًا مِنَ الْبَحْرِ أَوْ رَشْفًا مِنَ الدِّيَمِ
Gharfan mina l-baḥri aw rashfan mina d-diyami
From his ocean, or a draught from his never-ending rain
مِنْ نُقْطَةِ الْعِلْمِ أَوْ مِنْ شَكْلَةِ الْحِكَمِ
Min nuqṭati l-ʿilmi aw min shaklati l-ḥikami
As diacritical points upon his knowledge, or vowel marks upon his wisdom
ثُمَّ اصْطَفَاهُ حَبِيبًا بَارِئُ النَّسَمِ
Thumma ṣ-ṭafāhu ḥabīban bāri'u n-nasami
And then the One who created all mankind chose him as His beloved
فَجَوْهَرُ الْحُسْنِ فِيهِ غَيْرُ مُنْقَسِمِ
Fa jawharu l-ḥusni fīhi ghayru munqasimi
For in him, the essence of perfection is indivisible
وَاحْكُمْ بِمَا شِئْتَ مَدْحًا فِيهِ وَاحْتَكِمِ
Wa ḥ-kum bimā shi'ta mad-ḥan fīhi wa ḥ-takimi
Beyond that you may say whatever you wish in praise of him
وَانْسُبْ إِلَى قَدْرِهِ مَا شِئْتَ مِنْ عِظَمِ
Wa n-sub ilā qadrihi mā shi'ta min ʿiẓami
And to his rank, whatever you wish of greatness
حَدٌّ فَيُعْرِبَ عَنْهُ نَاطِقٌ بِفَمِ
Ḥaddun fa yuʿriba ʿanhu nāṭiqun bi fami
Which could be expressed by the tongue of a human being
أَحْيَا اسْمُهُ حِينَ يُدْعَى دَارِسَ الرِّمَمِ
Aḥya s-muhu ḥīna yudʿā dārisa r-rimami
Just the sound of his name would bring dead bones to life
حِرْصًا عَلَيْنَا فَلَمْ نَرْتَبْ وَلَمْ نَهِمِ
Ḥirṣan ʿalaynā fa lam nartab wa lam nahimi
Out of concern for us, so we did not fall into doubt or bewilderment
فِي الْقُرْبِ وَالْبُعْدِ فِيهِ غَيْرُ مُنْفَحِمِ
Fi l-qurbi wa l-buʿdi fīhi ghayru munfaḥimi
Near and far, they are dumbfounded
صَغِيرَةً وَتُكِلُّ الطَّرْفَ مِنْ أَمَمِ
Ṣaghīratan wa tukillu ṭ-ṭarfa min amami
Whereas up close, it would dim and dazzle the vision
قَوْمٌ نِيَامٌ تَسَلَّوْا عَنْهُ بِالْحُلُمِ
Qawmun niyāmun tasallaw ʿanhu bi l-ḥulumi
In this world, while they are distracted from him by their dreams?
وَأَنَّهُ خَيْرُ خَلْقِ اللهِ كُلِّهِمِ
Wa annahu khayru khalqi Llāhi kullihimi
And that he is the best of all Allah’s creation
فَإِنَّمَا اتَّصَلَتْ مِنْ نُورِهِ بِهِمِ
Fa innama t-taṣalat min nūrihi bihimi
Was only connected to them through his light
يُظْهِرْنَ أَنْوَارَهَا لِلنَّاسِ فِي الظُّلَمِ
Yuẓ-hirna anwārahā li n-nāsi fi ẓ-ẓulami
Manifesting their lights for people in the darkness
بِالْحُسْنِ مُشْتَمِلٍ بِالْبِشْرِ مُتَّسِمِ
Bi l-ḥusni mushtamilin bi l-bishri muttasimi
So graced with beauty, and radiant of face
وَالْبَحْرِ فِي كَرَمٍ وَالدَّهْرِ فِي هِمَمِ
Wa l-baḥri fī karamin wa d-dahri fī himami
Like an ocean in pure generosity and like time itself in strength of resolution
فِي عَسْكَرٍ حِينَ تَلْقَاهُ وَفِي حَشَمِ
Fī ʿaskarin ḥīna talqāhu wa fī ḥashami
He seemed as if amongst a great army and entourage
مِنْ مَعْدِنَيْ مَنْطِقٍ مِنْهُ وَمُبْتَسَمِ
Min maʿdinay manṭiqin minhu wa mubtasami
Emerged from both his speech and his radiant smile
طُوبَى لِمُنْتَشِقٍ مِنْهُ وَمُلْتَثِمِ
Ṭūbā li muntashiqin minhu wa multathimi
What bliss for the one who smells that blessed earth or kisses it!
Chapter Four
On his Birth ﷺ
يَا طِيبَ مُبْتَدَإٍ مِنْهُ وَمُخْتَتَمِ
Yā ṭība mubtada'in minhu wa mukhtatami
O how pure his beginning and his end!
قَدْ أُنْذِرُوا بِحُلُولِ الْبُؤْسِ وَالنِّقَمِ
Qad undhirū bi ḥulūli l-bu'si wa n-niqami
Of the onset of misery and disasters
كَشَمْلِ أَصْحَابِ كِسْرَى غَيْرَ مُلْتَئِمِ
Ka shamli aṣ-ḥābi kisrā ghayra multa'imi
Just as the unity and cohesion of his people was forever lost
عَلَيْهِ وَالنَّهْرُ سَاهِي الْعَيْنِ مِنْ سَدَمِ
ʿAlayhi wa n-nahru sāhī l-ʿayni min sadami
And the river was distracted from its course by sorrow
وَرُدَّ وَارِدُهَا بِالْغَيْظِ حِينَ ظَمِي
Wa rudda wāriduhā bi l-ghayẓi ḥīna ẓamī
And the one who came to drink from it returned raging with thirst
حُزْنًا وَبِالْمَاءِ مَا بِالنَّارِ مِنْ ضَرَمِ
Ḥuznan wa bi l-mā'i mā bi n-nāri min ḍarami
And water took on the blazing dryness of the fire
وَالْحَقُّ يَظْهَرُ مِنْ مَعْنًى وَمِنْ كَلِمِ
Wa l-ḥaqqu yaẓ-haru min maʿnan wa min kalimi
As the truth was made manifest in both meaning and word
تُسْمَعْ وَبَارِقَةُ الْإِنْذَارِ لَمْ تُشَمِ
Tusmaʿ wa bāriqatu l-indhāri lam tushami
Neither did they see the flash of warning signs
بِأَنَّ دِينَهُمُ الْمُعْوَجَّ لَمْ يَقُمِ
Bi anna dīnahumu l-muʿwajja lam yaqumi
That their crooked old religion could not last
مُنْقَضَّةٍ وَفْقَ مَا فِي الْأَرْضِ مِنْ صَنَمِ
Munqaḍḍatin wafqa mā fi l-arḍi min ṣanami
Falling from the heavens, just as the idols were falling on earth
مِنَ الشَّيَاطِينِ يَقْفُوا إِثْرَ مُنْهَزِمِ
Mina sh-shayāṭīni yaqfū ithra munhazimi
Following after others as they fled
أَوْ عَسْكَرٌ بِالْحَصَى مِنْ رَاحَتَيْهِ رُمِي
Aw ʿaskarun bi l-ḥaṣā min rāḥatayhi rumī
Or like the army scattered by pebbles thrown from the Prophet’s own hand
نَبْذَ الْمُسَبِّحِ مِنْ أَحْشَاءِ مُلْتَقِمِ
Nabdha l-musabbiḥi min aḥshā'i multaqimi
As the one who glorified his Lord was thrown out from the belly of the whale
Chapter Five
On the Miracles that came at his Hand ﷺ
تَمْشِي إِلَيْهِ عَلَى سَاقٍ بِلَا قَدَمِ
Tamshī ilayhi ʿalā sāqin bilā qadami
Walking towards him on trunks that had no feet
فُرُوعُهَا مِنْ بَدِيعِ الْخَطِّ بِاللَّقَمِ
Furūʿuhā min badīʿi l-khaṭṭi bi l-laqami
With their branches all along the path
تَقِيهِ حَرَّ وَطِيسٍ لِلْهَجِيرِ حَمِي
Taqīhi ḥarra waṭīsin li l-hajīri ḥamī
Protecting him from the fierce oven of the midday heat
مِنْ قَلْبِهِ نِسْبَةً مَبْرُورَةَ الْقَسَمِ
Min qalbihi nisbatan mabrūrata l-qasami
Surely it has a connection with his heart, a true and blessed oath
وَكُلُّ طَرْفٍ مِنَ الْكُفَّارِ عَنْهُ عَمِي
Wa kullu ṭarfin mina l-kuffāri ʿanhu ʿamī
While every glance of the unbelievers was quite blind to it
وَهُمْ يَقُولُونَ مَا بِالْغَارِ مِنْ أَرِمِ
Wa hum yaqūlūna mā bi l-ghāri min arimi
As those outside said to one another, ‘There is no one in this cave.’
خَيْرِ الْبَرِيَّةِ لَمْ تَنْسُجْ وَلَمْ تَحُمِ
Khayri l-bariyyati lam tansuj wa lam taḥumi
Or that a spider would spin its web to help the Best of Creation
مِنَ الدُّرُوعِ وَعَنْ عَالٍ مِنَ الْأُطُمِ
Mina d-durūʿi wa ʿan ʿālin mina l-uṭumi
To coats of armour and fortresses for his protection
إِلَّا وَنِلْتُ جِوَارًا مِنْهُ لَمْ يُضَمِ
Illā wa niltu jiwāran minhu lam yuḍami
For refuge, I always found security with him, unharmed
إِلَّا اسْتَلَمْتُ النَّدَى مِنْ خَيْرِ مُسْتَلَمِ
Illa s-talamtu n-nadā min khayri mustalami
Without receiving open-handed generosity from the best of givers
قَلَبًا إِذَا نَامَتِ الْعَيْنَانِ لَمْ يَنَمِ
Qalban idhā nāmati l-ʿaynāni lam yanami
For surely, though his eyes would sleep, he had a heart that never slept
فَلَيْسَ يُنْكَرُ فِيهِ حَالُ مُحْتَلِمِ
Fa laysa yunkaru fīhi ḥālu muḥtalimi
For the dreams of the one who has come of age cannot be denied
وَلَا نَبيٌّ عَلَى غَيْبٍ بِمُتَّهَمِ
Wa lā nabiyyun ʿalā ghaybin bi muttahami
Nor is a prophet’s knowledge of the unseen to be suspected
وَأَطْلَقَتْ أَرِبًا مِنْ رِبْقَةِ اللَّمَمِ
Wa aṭlaqat ariban min ribqati l-lamami
And how many, driven almost mad by the noose of their sins, have been set free
حَتَّى حَكَتْ غُرَّةً فِي الْأَعْصُرِ الدُّهُمِ
Ḥattā ḥakat ghurratan fi l-aʿṣuri d-duhumi
So that it stood out among the dark years like the beautiful white blaze on a horses forehead
سَيْبٌ مِنَ الْيَمِّ أَوْ سَيْلٌ مِنَ الْعَرِمِ
Saybun mina l-yammi aw saylun mina l-ʿarimi
The valley was flowing with water from the open sea, or from the burst dam of Arim
Chapter Six
On the Nobility of the Qur’an and its Praise
ظُهُورَ نَارِ الْقِرَى لَيْلًا عَلَى عَلَمِ
Ẓuhūra nāri l-qirā laylan ʿalā ʿalami
Clearly visible like beacons lit at night on the high hills to welcome guests
وَلَيْسَ يَنْقُصُ قَدْرًا غَيْرَ مُنْتَظِمِ
Wa laysa yanquṣu qadran ghayra muntaẓimi
Its value is not lessened when alone, unstrung
مَا فِيهِ مِنْ كَرَمِ الْأَخْلَاقِ وَ الشِّيَمِ
Mā fīhi min karami l-akhlāqi wa sh-shiyami
Of doing justice to its noble traits and qualities?
قَدِيمَةٌ صِفَةُ الْمَوْصُوفِ بِالْقِدَمِ
Qadīmatun ṣifatu l-mawṣūfi bi l-qidami
Yet Eternal - the attribute of the Pre-eternal One
عَنِ الْمَعَادِ وَعَنْ عَادٍ وَعَنْ إِرَمِ
ʿAni l-maʿādi wa ʿan ʿādin wa ʿan irami
The Last Day, and also of ‘Ad and Iram
مِنَ النَّبِيِّينَ إِذْ جَاءَتْ وَلَمْ تَدُمِ
Mina n-nabiyyīna idh jā'at wa lam tadumi
Brought by other prophets, which came, but did not last
لِذِي شِقَاقٍ وَمَا يَبْغِينَ مِنْ حَكَمِ
Li dhī shiqāqin wa mā yabghīna min ḥakami
For the wrangler, nor do they require any judge
أَعْدَى الْأَعَادِي إِلَيْهَا مُلْقِيَ السَّلَمِ
Aʿda l-aʿādī ilayhā mulqiya s-salami
Without retreating at last from the battle, begging for peace
رَدَّ الْغَيُورِ يَدَ الْجَانِي عَنِ الْحُرَمِ
Radda l-ghayūri yada-l jānī ʿani l-ḥurami
As an honourable man wards off the assailants hand from what is sacred
وَ فَوْقَ جَوْهَرِهِ فِي الْحُسْنِ وَالْقِيَمِ
Wa fawqa jawharihi fi l-ḥusni wa l-qiyami
And go far beyond its jewels in their beauty and value
وَلَا تُسَامُ عَلَى الْإِكْثَارِ بِالسَّأَمِ
Wa lā tusāmu ʿala l-ikthāri bi s-sa'ami
Nor does their constant repetition ever result in weariness or boredom
لَقَدْ ظَفِرْتَ بِحَبْلِ اللهِ فَاعْتَصِمِ
Laqad ẓafirta bi ḥabli Llāhi faʿtaṣimi
‘Truly you have seized the rope of Allah - so hold on to it.’
أَطْفَأْتَ حَرَّ لَظَى مِنْ وِرْدِهَا الشَّبِمِ
Aṭfa'ta ḥarra laẓā min wirdiha sh-shabimi
You have extinguished the heat of the blaze by their cool sweet water
مِنَ الْعُصَاةِ وَقَدْ جَاؤُوهُ كَالْحُمَمِ
Mina l-ʿuṣāti wa qad jā'ūhu ka l-ḥumami
When they had arrived with faces black as coal
فَالْقِسْطُ مِنْ غَيْرِهَا فِي النَّاسِ لَمْ يَقُمِ
Fa l-qisṭu min ghayrihā fi n-nāsi lam yaqumi
True justice among men cannot be established from any other
تَجَاهُلًا وَهْوَ عَيْنُ الْحَاذِقِ الْفَهِمِ
Tajāhulan wahwa ʿaynu l-ḥādhiqi l-fahimi
Affecting ignorance, even though perfectly able to understand
وَيُنْكِرُ الْفَمُ طَعْمَ الْمَاءِ مِنْ سَقَمِ
Wa yunkiru l-famu ṭaʿma l-mā'i min saqami
And when the body is unwell, the mouth may shun even the taste of sweet water.
Chapter Seven
On the Prophet’s Night Journey and Ascension ﷺ
سَعْيًا وَفَوْقَ مُتُونِ الْأَيْنُقِ الرُّسُمِ
Saʿyan wa fawqa mutūni l-aynuqi r-rusumi
On foot and on the backs of laden camels
وَمَنْ هُوَ النِّعْمَةُ الْعُظْمَى لِمُغْتَنِمِ
Wa man huwa n-niʿmatu l-ʿuẓmā li mughtanimi
And the most sublime blessing for the one desiring benefit
كَمَا سَرَى الْبَدْرُ فِي دَاجٍ مِنَ الظُّلَمِ
Kamā sara l-badru fi dājin mina ẓ-ẓulami
Just as the full moon travels across the pitch-black sky
مِنْ قَابِ قَوْسَيْنِ لَمْ تُدْرَكْ وَلَمْ تُرَمِ
Min qābi qawsayni lam tudrak wa lam turami
Only two bows-lengths distant, a station never before attained or even hoped for
وَالرُّسْلِ تَقْدِيمَ مَخْدُومٍ عَلَى خَدَمِ
Wa r-rusli taqdīma makhdūmin ʿalā khadami
The precedence of a master over those who serve him
فِي مَوْكِبٍ كُنْتَ فِيهِ الصَّاحِبَ الْعَلَمِ
Fī mawkibin kunta fīhi ṣāhiba l-ʿalami
And you were the standard bearer - leading their procession
مِنَ الدُّنُوِّ وَلَا مَرْقًى لِمُسْتَنِمِ
Mina d-dunuwwi wa lā marqan li mustanimi
Nor any higher station for the one seeking elevation
نُودِيتَ بِالرَّفْعِ مِثْلَ الْمُفْرَدِ الْعَلَمِ
Nūdīta bi r-rafʿi mithla l-mufradi l-ʿalami
Since you were proclaimed in the highest terms - the unique one
عَنِ الْعُيُونِ وَسِرٍّ أَيِّ مُكْتَتَمِ
ʿAni l-ʿuyūni wa sirrin ayyi muktatami
Hidden from the eyes, and obtain a secret concealed from all creation
وَجُزْتَ كُلَّ مَقَامٍ غَيْرَ مُزْدَحَمِ
Wa juzta kulla maqāmin ghayra muzdaḥami
And you passed alone through every station, far from all others
وَعَزَّ إِدْرَاكُ مَا أُولِيتَ مِنْ نِعَمِ
Wa ʿazza idrāku mā ūlīta min niʿami
Beyond comprehension the blessings bestowed upon you
مِنَ الْعِنَايَةِ رُكْنًا غَيْرَ مُنْهَدِمِ
Mina l-ʿināyati ruknan ghayra munhadimi
For truly we have a pillar of support and solicitude that can never be destroyed
بِأَكْرَمِ الرُّسْلِ كُنَّا أَكْرَمَ الْأُمَمِ
Bi akrami r-rusli kunnā akrama l-umami
The noblest of Messengers, henceforward we became the noblest of peoples
Chapter Eight
On the Martial Struggle of the Prophet ﷺ
كَنَبْأَةٍ أَجْفَلَتْ غُفْلًا مِنَ الْغَنَمِ
Ka nab'atin ajfalat ghuflan mina l-ghanami
Just as heedless goats are startled at a sudden noise
حَتَّى حَكَوْا بِالْقَنَا لَحْمًا عَلَى وَضَمِ
Ḥattā ḥakaw bi l-qanā laḥman ʿalā waḍami
Until they were cut to pieces by spears, like meat upon a butcher’s block
أَشْلَاءَ شَالَتْ مَعَ الْعِقْبَانِ وَالرَّخَمِ
Ashlā'a shālat maʿa l-ʿiqbāni wa r-rakhami
The corpses carried off by the eagles and vultures
مَا لَمْ تَكُنْ مِنْ لَيَالِي الْأَشْهُرِ الْحُرُمِ
Mā lam takun min layāli l-ash-huri l-ḥurumi
Except if they were the nights of the Sacred Months
بِكُلِّ قَرْمٍ إِلَى لَحْمِ الْعِدَا قَرِمِ
Bi kulli qarmin ilā laḥmi l-ʿidā qarimi
With every brave chieftain ready to rend the flesh of their enemies
يَرْمِي بِمَوْجٍ مِنَ الْأَبْطَالِ مُلْتَطِمِ
Yarmī bi mawjin mina l-abṭāli multaṭimi
Hurling forth waves of brave warriors in clashing tumult
يَسْطُو بِمُسْتَأْصِلٍ لِلْكُفْرِ مُصْطَلِمِ
Yasṭū bi musta'ṣilin li l-kufri muṣṭalimi
Mounting a fierce assault, to fear out unbelief by its roots
مِنْ بَعْدِ غُرْبَتِهَا مَوْصُولَةَ الرَّحِمِ
Min baʿdi ghurbatihā mawṣūlata r-raḥimi
After banishment from her homeland was once again unified with her kin
وَخَيْرِ بَعْلٍ فَلَمْ تَيْتَمْ وَلَمْ تَئِمِ
Wa khayri baʿlin fa lam taytam wa lam ta'imi
And most excellent husband, so that she was neither orphaned nor widowed
مَاذَا رَأَى مِنْهُمُ فِي كُلِّ مُصْطَدَمِ
Mādhā ra'ā minhumu fī kulli muṣṭadami
Just what they saw of them on every battlefield
فُصُولَ حَتْفٍ لَهُمْ أَدْهَى مِنَ الْوَخَمِ
Fuṣūla ḥatfin lahum ad-hā mina l-wakhami
More calamitous for them than fatal epidemics
مِنَ الْعِدَا كُلَّ مُسْوَدٍّ مِنَ اللِّمَمِ
Mina l-ʿidā kulla muswaddin mina l-limami
After drinking deep beneath black locks on their enemies’ heads
أَقْلَامُهُمْ حَرْفَ جِسْمٍ غَيْرَ مُنْعَجِمِ
Aqlāmuhum ḥarfa jismin ghayra munʿajimi
Their pens left no part of the bodies unpointed or unmarked
وَالْوَرْدُ يَمْتَازُ بِالسِّيمَا عَنِ السَّلَمِ
Wa l-wardu yamtāzu bi s-sīmā ʿani s-salami
Just as a rose differs by a certain perfumed quality from the thorny salam tree
فَتَحْسَبُ الزَّهْرَ فِي الْأَكْمَامِ كُلَّ كَمِي
Fa taḥsabu z-zahra fi l-akmāmi kulla kamī
So that you imagine each valiant one of them to be a beautiful flower in bud
مِنْ شِدَّةِ الْحَزْمِ لَا مِنْ شَدَّةِ الْحُزُمِ
Min shiddati l-ḥazmi lā min shaddati l-ḥuzumi
Held there not by the tautness of their saddles, rather by the firmness of their resolution
فَمَا تُفَرِّقُ بَيْنَ الْبَهْمِ وَالْبُهَمِ
Fa mā tufarriqu bayna l-bahmi wa l-buhami
Could hardly tell brave warriors from herds of sheep
إِنْ تَلْقَهُ الْأُسْدُ فِي آجَامِهَا تَجِمِ
In talqahu l-usdu fī ājāmihā tajimi
Even lions encountering them in their dens would be speechless with fear
بِهِ وَلَا مِنْ عَدُوٍّ غَيْرَ مُنْقَصِمِ
Bihi wa lā min ʿaduwwin ghayra munqasimi
Nor yet an enemy of his undefeated
كَاللَّيْثِ حَلَّ مَعَ الْأَشْبَالِ فِي أَجَمِ
Ka l-laythi ḥalla maʿa l-ashbāli fī ajami
As the lion settles down with its cubs in its lair
فِيهِ وَكَمْ خَصَمَ الْبُرْهَانُ مِنْ خَصِمِ
Fīhi wa kam khaṣama l-burhānu min khaṣimi
How often has the Clear Proof defeated his opponents in argument!
فِي الْجَاهِلِيَّةِ وَالتَّأْدِيبِ فِي الْيُتُمِ
Fi l-jāhiliyyati wa t-ta'dībi fi l-yutumi
In someone unlettered, living in the Age of Ignorance, and such refinement in an orphan!
Chapter Nine
On Seeking Intercession Through the Prophet ﷺ
ذُنُوبَ عُمْرٍ مَضَى فِي الشِّعْرِ وَالْخِدَمِ
Dhunūba ʿumrin maḍā fi sh-shiʿri wa l-khidami
For the sins of a life spent in poetry and the service of others
كَأَنَّنِي بِهِمَا هَدْيٌ مِنَ النَّعَمِ
Ka annanī bihimā hadyun mina n-naʿami
It is as though I were now a sacrificial animal
حَصَلْتُ إِلَّا عَلَى الْآثَامِ وَالنَّدَمِ
Ḥaṣaltu illā ʿala l-āthāmi wa n-nadami
Achieving nothing in the end but wrong action and regret
لَمْ تَشْتَرِ الدِّينَ بِالدُّنْيَا وَلَمْ تَسُمِ
Lam tashtari d-dīna bi d-dunyā wa lam tasumi
It did not use this world to help secure the Next, nor even to embark upon negotiations
يَبِنْ لَهُ الْغَبْنُ فِي بَيْعٍ وَفِي سَلَمِ
Yabin lahu l-ghabnu fī bayʿin wa fī salami
Soon discovers he has been cheated, both in present and future gains
مِنَ النَّبِيِّ وَلَا حَبْلِي بِمُنْصَرِمِ
Mina n-nabiyyi wa lā ḥablī bi munṣarimi
with the Prophet, nor cut off my connection to him
مُحَمَّدًا وَهْوَ أَوْفَى الْخَلْقِ بِالذِّمَمِ
Muḥammadan wahwa awfa l-khalqi bi dh-dhimami
Muhammad, and he is the most faithful of all mankind in keeping trusts
فَضْلًا وَإِلَّا فَقُلْ يَا زَلَّةَ الْقَدَمِ
Faḍlan wa illā faqul yā zallata l-qadami
Out of pure kindness, then just say, ‘What a terrible end!’
أَوْ يَرْجِعَ الْجَارُ مِنْهُ غَيْرَ مُحْتَرَمِ
Aw yarjiʿa l-jāru minhu ghayra muḥtarami
Or to turn back someone seeking refuge without treating him honourably
وَجَدْتُهُ لِخَلَاصِي خَيْرَ مُلْتَزِمِ
Wajadtuhu li khalāṣī khayra multazimi
I have found him to be the best guarantor of my salvation
إَنَّ الْحَيَا يُنْبِتُ الْأَزْهَارَ فِي الْأَكَمِ
Inna l-ḥayā yunbitu l-azhāra fi l-akami
For surely the rain may bring forth flowers even on the rockiest of slopes
يَدَا زُهَيْرٍ بِمَا أَثْنَى عَلَى هَرِمِ
Yadā zuhayrin bimā athnā ʿalā harimi
Like those gathered in by the hands of Zuhayr for his praise of Harim
Chapter Ten
On Intimate Conversation and Cherished Hopes
سِوَاكَ عِنْدَ حُلُولِ الْحَادِثِ الْعَمِمِ
Siwāka ʿinda ḥulūli l-ḥādithi l-ʿamimi
But yours, when the Great Catastrophe overtakes us?
إِذَا الْكَرِيمُ تَجَلَّى بِاسْمِ مُنْتَقِمِ
Idha l-karīmu tajallā bismi muntaqimi
If the Generous One appears as the Avenger
وَمِنْ عُلُومِكَ عِلْمَ اللَّوْحِ وَالْقَلَمِ
Wa min ʿulūmika ʿilma l-lawḥi wa l-qalami
And part of your knowledge is knowledge of the Preserved Tablet and of the Pen
إِنَّ الْكَبَائِرَ فِي الْغُفْرَانِ كَاللَّمَمِ
Inna l-kabā'ira fi l-ghufrāni ka l-lamami
For surely even grave sins, with divine forgiveness are more like minor lapses
تَأْتِي عَلَى حَسَبِ الْعِصْيَانِ فِي الْقِسَمِ
Ta'tī ʿalā ḥasabi l-ʿiṣyāni fi l-qisami
Will be apportioned in accordance with the magnitude of sins
لَدَيْكَ وَاجْعَلْ حِسَابِي غَيْرَ مُنْخَرِمِ
Ladayka wa j-ʿal ḥisābī ghayra munkharimi
Nor let my firm conviction [of Your Goodness] be thrown into disarray
صَبْرًا مَتَى تَدْعُهُ الْأَهْوَالُ يَنْهَزِمِ
Ṣabran matā tadʿuhu l-ahwālu yanhazimi
For his patience, when called upon by dreadful fears, just disappears
عَلَى النَّبِيِّ بِمُنْهَلٍّ وَمُنْسَجِمِ
ʿAla n-nabiyyi bi munhallin wa munsajimi
Upon the Prophet, raining down unceasingly
وَأَطْرَبَ الْعِيسَ حَادِي الْعِيسِ بِالنَّغَمِ
Wa aṭraba l-ʿīsa ḥādī l-ʿīsi bi n-naghami
And the caravan leader urges on his white camels, delighting them with his songs
وَعَنْ عَلِيٍّ وَعَنْ عُثْمَانَ ذِي الْكَرَمِ
Wa ʿan ʿAliyyin wa ʿan ʿUthmāna dhi l-karami
And to Ali and Uthman, the noble and generous
أَهْلُ التُّقَى وَالنَّقَى وَالْحِلْمِ وَالْكَرَمِ
Ahlu t-tuqā wa n-naqā wa l-ḥilmi wa l-karami
For they are the people of true mindfulness of God and of purity, forbearance and generosity
وَاغْفِرْ لَنَا مَا مَضَى يَا وَاسِعَ الْكَرَمِ
Waghfir lanā mā maḍā yā wāsiʿa l-karami
And pardon us for what has passed, O Boundlessly Generous One
يَتْلُونَ فِي الْمَسْجِدِ الْأَقْصَى وَفِي الْحَرَمِ
Yatlūna fi l-masjidi l-aqṣā wa fi l-ḥarami
By that which they recite in the Masjid al-Aqsa, as well as in the Ancient Sanctuary
وَإِسْمُهُ قَسَمٌ مِنْ أَعْظَمِ الْقَسَمِ
Wa ismuhu qasamun min aʿẓami l-qasami
And whose very name is one of the greatest of oaths
وَالْحَمْدُ لِلّٰهِ فِي بَدْءٍ وَ فِي خَتَمِ
Wa l-ḥamdu li Llāhi fī bad'in wa fī khatami
Praise be to Allah for its beginning and for its end
فَرِّجْ بِهَا كَرْبَنَا يَا وَاسِعَ الْكَرَمِ
Farrij bihā karbanā yā wāsiʿa l-karami
Ease, by them, all of our difficulties, O Boundlessly Generous Lord
References
- The Burda with The Mudariyya and The Muhammadiyya. Translated by Aziza Spiker.
أولاً :
قصيدة ” البردة ” تعدُّ من أشهر القصائد في مدح النبي صلى الله عليه وسلم إن لم نقل : أشهرها ، وقد نظمها ” البوصيري ” : وهو : محمد بن سعيد بن حمّاد الصنهاجي ، ولد سنة 608هـ ، وتوفي سنة 696 هـ .
وقد قيل في سببها : أن ” البوصيري ” أصيب بمرضٍ عُضالٍ ، لم ينفع معه العلاج ، وأنه كان يُكثر مِن الصلاة على الرسول صلى الله عليه وسلم ، حتى رآه في المنام ذاتَ ليلةٍ ، وغطَّاه ببردته الشريفة ، وأنه لمَّا قام ” البوصيري ” مِن نومه : قام ، وليس به مرضٌ ، فأنشأ قصيدته ، والله أعلم بحقيقة ذلك .
ثانياً:
القصيدة المذكورة قد اشتملت على كفرٍ صريح، وقد تتابع العلماء من أهل السنَّة والجماعة على نقضها ، ونقدها ، وتبيين عوارها ، وكشف زيغها ومخالفتها لاعتقاد أهل السنَّة والجماعة .
ومن أبرز الأبيات التي انتُقدت في تلك القصيدة : قوله :
1. يا أكرمَ الخلْقِ مالي مَن ألوذُ به ***** سواك عند حدوثِ الحادثِ العَمم
2. إن لم تكن آخذاً يوم المعاد يدي ***** عفواً وإلا فقل يا زلة القدم
3. فإن مِن جودك الدنيا وضَرتها ***** ومن علومك علم اللوح والقلم
4. دع ما ادعته النصارى في نبيهم ***** واحكم بما شئت مدحاً فيه واحتكم
5. لو ناسبت قدره آياته عظما ***** أحيا اسمه حين يدعى دارس الرمم
6. فإن لي ذمة منه بتسميتي ***** محمداً وهو أوفى الخلق بالذمم
ثالثاً :
ومن كلام أهل العلم في نقض تلك الأبيات ونقدها :
1. قال الشيخ محمد بن عبد الوهاب – رحمه الله – : ” وأما الملك : فيأتي الكلام عليه ؛ وذلك أن قوله : ( مَالِكِ يَوْمِ الدِّينِ ) ، وفي القراءة الأخرى ( مَلِكِ يَوْمِ الدِّينِ ) : فمعناه عند جميع المفسرين كلهم ما فسره الله به في قوله تعالى ( وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ . ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ . يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئاً وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ ) الانفطار/ 17 – 19 .
فمن عرف تفسير هذه الآية ، وعرف تخصيص المُلك بذلك اليوم ، مع أنه سبحانه مالك كل شيء ذلك اليوم وغيره : عرف أن التخصيص لهذه المسألة الكبيرة العظيمة التي بسبب معرفتها دخل الجنة من دخلها ، وسبب الجهل بها دخل النار من دخلها ، فيالها من مسألة لو رحل الرجل فيها أكثر من عشرين سنة لم يوفها حقها ، فأين هذا المعنى ، والإيمان ، بما صرح به القرآن ، مع قوله صلى الله عليه وسلم : ( يا فاطمة بنت محمد لا أغني عنك من الله شيئاً ) : من قول صاحب البردة :
ولن يضيق رسولَ الله جاهك بي ***** إذا الكريم تحلي باسم منتقم
فإن لي ذمة منه بتسميتي ***** محمداً وهو أوفى الخلق بالذمم
إن لم تكن في معادي آخذاً بيدي ***** فضلاً وإلا فقل يا زلة القدم
فليتأمل من نصح نفسه هذه الأبيات ومعناها ، ومن فتن بها من العباد ، وممن يدعى أنه من العلماء ، واختاروا تلاوتها على تلاوة القرآن : هل يجتمع في قلب عبد التصديق بهذه الأبيات والتصديق بقوله : ( يوم لا تملك نفس لنفس شيئاً والأمر يومئذ لله ) ، وقوله : ( يا فاطمة بنت محمد لا أغني عنك من الله شيئاً ) ؟! لا والله ، لا والله ، لا والله ، إلا كما يجتمع في قلبه أن موسى صادق ، وأن فرعون صادق ، وأن محمَّداً صادق على الحق ، وأن أبا جهل صادق على الحق ، لا والله ما استويا ، ولن يتلاقيا ، حتى تشيب مفارق الغربان .
فمن عرف هذه المسألة ، وعرف البردة ، ومن فتن بها : عرف غربة الإسلام ” انتهى .
” تفسير سورة الفاتحة ” من ” مؤلفات الشيخ محمد بن عبد الوهاب ” (5/13) .
2 . قال الشيخ عبد الرحمن بن حسن آل الشيخ – رحمه الله – : ” من عبد الرحمن بن حسن وابنه عبد اللطيف إلى عبد الخالق الحفظي .
السلام عليكم ورحمة الله وبركاته ، وبعد :
فقد بلغنا من نحو سنتين : اشتغالكم ببردة ” البوصيري ” ، وفيها من الشرك الأكبر ما لا يخفى ، من ذلك قوله : ” يا أكرم الخلق ما لي من ألوذ به سواك ” إلى آخر الأبيات ، التي فيها طلب ثواب الدار الآخرة من النبي صلى الله عليه وسلم وحده …
وكونه صلى الله عليه وسلم أفضل الأنبياء لا يلزم أن يختص دونهم بأمر نهى الله عنه عباده عموماً ، وخصوصاً ، بل هو مأمور أن ينهى عنه ، ويتبرأ منه ، كما تبرأ منه المسيح بن مريم في الآيات في آخر سورة المائدة ، وكما تبرأت منه الملائكة في الآيات التي في سورة سبأ .
وأما اللياذ : فهو كالعياذ ، سواء ، فالعياذ لدفع الشر ، واللياذ لجلب الخير ، وحكى الإمام أحمد وغيره الإجماع على أنه لا يجوز العياذ إلا بالله ، وأسمائه ، وصفاته ، وأما العياذ بغيره : فشرك ، ولا فرق .
وأما قوله : ” فإن من جودك الدنيا وضرتها ” : فمناقض لما اختص به تعالى يوم القيامة من الملك في قوله : ( لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ ) ، وفي قوله تعالى في سورة الفاتحة : ( مَالِكِ يَوْمِ الدِّينِ ) ، وفي قوله تعالى : ( يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً وَالأَمْرُ يَوْمَئِذٍ لِلَّهِ ) ، وغير ذلك من الآيات لهذا المعنى ، وقال غير ذلك في منظومته مما يستبشع من الشرك ” انتهى .
“رسائل وفتاوى الشيخ عبد الرحمن بن حسن بن محمد عبد الوهاب” (1/82) .
3. ذكر الشيخ سليمان بن عبد الله آل الشيخ – رحمه الله – بعض الأبيات السابقة ، ثم قال: ” فتأمل ما في هذه الأبيات من الشرك .
منها : أنه نفى أن يكون له ملاذٌ إذا حلَّت به الحوادث ، إلا النبي صلى الله عليه وسلم ، وليس ذلك إلا لله وحده لا شريك له ، فهو الذي ليس للعباد ملاذ إلا هو .
الثاني : أنه دعاه ، وناداه بالتضرع ، وإظهار الفاقة ، والاضطرار إليه ، وسأل منه هذه المطالب التي لا تطلب إلا من الله ، وذلك هو الشرك في الإلهية .
الثالث : سؤاله منه أن يشفع له في قوله :
ولن يضيق رسول الله … البيت
وهذا هو الذي أراده المشركون ممن عبدوه ، وهو الجاه ، والشفاعة عند الله ، وذلك هو الشرك ، وأيضاً : فإن الشفاعة لا تكون إلا بعد إذن الله ، فلا معنى لطلبها من غيره ؛ فإن الله تعالى هو الذي يأذن للشافع أن يشفع لا أن الشافع يشفع ابتداء .
الرابع : قوله : فإن لي ذمة … إلى آخره :
كذب على الله وعلى رسوله صلى الله عليه وسلم ، فليس بينه وبين من اسمه محمد ذمة إلا بالطاعة ، لا بمجرد الاشتراك في الاسم مع الشرك .
تناقض عظيم ، وشرك ظاهر ، فإنه طلب أولاً أن لا يضيق به جاهه ، ثم طلب هنا أن يأخذ بيده فضلاً وإحساناً ، وإلا فيا هلاكه .
فيقال : كيف طلبت منه أولاً الشفاعة ، ثم طلبت منه أن يتفضل عليك ، فإن كنت تقول : إن الشفاعة لا تكون إلا بعد إذن الله : فكيف تدعو النبي صلى الله عليه وسلم ، وترجوه ، وتسأله الشفاعة ؟ فهلا سألتها من له الشفاعة جميعاً ، الذي له ملك السموات والأرض ، الذي لا تكون الشفاعة إلا من بعد إذنه ، فهذا يبطل عليك طلب الشفاعة من غير الله .
وإن قلت : ما أريد إلا جاهه ، وشفاعته ، بإذن الله .
قيل : فكيف سألته أن يتفضل عليك ويأخذ بيدك في يوم الدين ، فهذا مضاد لقوله تعالى : ( وما أدراك ما يوم الدين . ثم ما أدرك ما يوم الدين . يوم لا تملك نفس لنفس شيئاً . والأمر يومئذ لله ) ، فكيف يجتمع في قلب عبد الإيمان بهذا وهذا ؟! .
وإن قلت : سألته أن يأخذ بيدي ، ويتفضل عليَّ بجاهه وشفاعته .
قيل : عاد الأمر إلى طلب الشفاعة من غير الله ، وذلك هو محض الشرك .
الخامس : في هذه الأبيات من التبري من الخالق – تعالى وتقدس – والاعتماد على المخلوق في حوادث الدنيا والآخرة ما لا يخفى على مؤمن ، فأين هذا من قوله تعالى : ( إياك نعبد وإياك نستعين ) الفاتحة ، وقوله تعالى : ( فإن تولوا فقـل حسبي الله لا إله إلا هو عليه توكلـت وهـو رب العـرش العظيم ) ، وقوله : ( وتوكل على الحي الذي لا يموت وسبح بحمده وكفى به بذنوب عباده خبيراً ) ، وقوله تعالى : ( قل إني لا أملك لكم ضراً ولا رشداً . قل إني لن يجيرني من الله أحد ولن أجد من دونه ملتحداً . إلا بلاغاً من الله ورسالاته ) .
فإن قيل : هو لم يسأله أن يتفضل عليه ، وإنما أخبر أنه إن لم يدخل في عموم شفاعته فيا هلاكه .
قيل : المراد بذلك سؤاله ، وطلب الفضل منه ، كما دعاه أول مرة وأخبر أنه لا ملاذ له سواه ، ثم صرح بسؤال الفضل والإحسان بصيغة الشرط والدعاء ، والسؤال كما يكون بصيغة الطلب يكون بصيغة الشرط ، كما قال نوح عليه السلام : ( وإلا تغفر لي وترحمني أكن من الخاسرين ) ” انتهى .
” تيسير العزيز الحميد في شرح كتاب التوحيد ” (1/187-189) .
4. وسئل الشيخ عبد العزيز بن باز – رحمه الله – :
قرأتُ حديثاً فما مدى صحته ، وهو : ( من كان اسمه محمَّداً فلا تضربه ولا تشتمه ) ؟ .
فأجاب : ” هذا الحديث مكذوب ، وموضوع على الرسول صلى الله عليه وسلم ، وليس لذلك أصل في السنة المطهرة ، وهكذا قول من قال : ” مَن سمَّى محمَّداً فإنه له ذمة من محمد ، ويوشك أن يدخله بذلك الجنة ” ! وهكذا من قال : ” من كان اسمه محمَّداً فإن بيته يكون لهم كذا وكذا ” ، فكل هذه الأخبار لا أساس لها من الصحة ، فالاعتبار باتباع محمد ، وليس باسمه صلى الله عليه وسلم ، فكم ممَّن سمي محمداً وهو خبيث ؛ لأنه لم يتبع محمَّداً ، ولم ينقَد لشريعته ، فالأسماء لا تطهر الناس ، وإنما تطهرهم أعمالهم الصالحة وتقواهم لله جل وعلا ، فمن تسمى بأحمد ، أو بمحمد ، أو بأبي القاسم ، وهو كافر ، أو فاسق : لم ينفعه ذلك ، بل الواجب على العبد أن يتقي الله ويعمل بطاعة الله ، ويلتزم بشريعة الله التي بعث بها نبيه محمداً ، فهذا هو الذي ينفعه ، وهو طريق النجاة والسلامة ، أما مجرد الأسماء من دون عمل بالشرع المطهر : فلا يتعلق به نجاة ، ولا عقاب .
ولقد أخطأ البوصيري في ” بردته ” حيث قال :
فإن لي ذمة منه بتسميتي … محمَّداً وهو أوفى الخلق بالذمم
وأخطأ خطأ أكبر من ذلك بقوله :
يا أكرم الخلق ما لي من ألوذ به ***** سواك عند حلول الحادث العمم
إن لم تكن في معادي آخذا بيدي ***** فضلا وإلا فقل يا زلة القدم
فإن من جودك الدنيا وضرتها ***** ومن علومك علم اللوح والقلم
فجعل هذا المسكين لياذه في الآخرة بالرسول صلى الله عليه وسلم دون الله عز وجل ، وذكر أنه هالك إن لم يأخذ بيده ، ونسي الله سبحانه الذي بيده الضر والنفع والعطاء والمنع ، وهو الذي ينجي أولياءه ، وأهل طاعته ، وجعل الرسول صلى الله عليه وسلم هو مالك الدنيا والآخرة ، وأنها بعض جوده ، وجعله يعلم الغيب ، وأن من علومه علم ما في اللوح والقلم ، وهذا كفر صريح ، وغلو ليس فوقه غلو ، نسأل الله العافية والسلامة .
فإن كان مات على ذلك ، ولم يتب : فقد مات على أقبح الكفر ، والضلال ، فالواجب على كل مسلم أن يحذر هذا الغلو ، وألا يغتر بـ ” البردة ” ، وصاحبها ، والله المستعان ، ولا حول ولا قوة إلا بالله ” انتهى .
” فتاوى الشيخ ابن باز ” ( 6 / 370 ، 371 ) .
وأقوال العلماء أكثر من هذا ، ويوجد من الأبيات ما فيه مجال للنقد ، لكننا اخترنا بعضاً من `ذلك ، وهو كافٍ في بيان المقصود ، وهو التحذير من هذه القصيدة ، وأنها احتوت على غلو ظاهر ، وكفر وزندقة .
إنتقد عدد من علماء السلفية بردة البوصيري بادِّعاء وقوع البوصيري في بعض الشرك، ومن أشهر منتقديها الشيخ محمد بن عبد الوهاب والشيخ محمد ناصر الدين الألباني والشيخ عبد العزيز بن باز والشيخ محمد بن صالح العثيمين والشيخ صالح الفوزان والشيخ عبد الرحمن بن حسن آل الشيخ وغيرهم.[11]
قال الشيخ عبد العزيز بن باز مفتي المملكة العربية السعودية سابقًا:
“لقد أخطأ البوصيري في “بردته” حيث قال:
فإن لي ذمة منه بتسميتي.. محمَّداً وهو أوفى الخلق بالذمم. وأخطأ خطأ أكبر من ذلك بقوله:
يا أكرم الخلق ما لي من ألوذ به ***** سواك عند حلول الحادث العمم
إن لم تكن في معادي آخذا بيدي ***** فضلا وإلا فقل يا زلة القدم
فإن من جودك الدنيا وضرتها ***** ومن علومك علم اللوح والقلم
“فجعل هذا المسكين لياذه في الآخرة بالرسول محمد دون الله، وذكر أنه هالك إن لم يأخذ بيده، ونسي الله الذي بيده الضر والنفع والعطاء والمنع، وهو الذي ينجي أولياءه وأهل طاعته، وجعل الرسول هو مالك الدنيا والآخرة وأنها بعض جوده وجعله يعلم الغيب وأنمن علومه علم ما في اللوح والقلم وهذا كفر صريح وغلو ليس فوقه غلو نسأل الله العافية والسلامة. فإن كان مات على ذلك، ولم يتب: فقد مات على أقبح الكفر والضلال، فالواجب على كل مسلم أن يحذر هذا الغلو، وألا يغتر بـ “البردة” وصاحبها والله المستعان ولا حول ولا قوة إلا بالله” انتهى.[12]
قال الشيخ عبد الرحمن بن حسن آل الشيخ في رسالة إلى عبد الخالق الحفظي: “فقد بلغنا من نحو سنتين: اشتغالكم ببردة “البوصيري”، وفيها من الشرك الأكبر ما لا يخفى، من ذلك قوله: “يا أكرم الخلق ما لي من ألوذ به سواك” إلى آخر الأبيات، التي فيها طلب ثواب الدار الآخرة من النبي محمد وحده”
O Allah continue to bestow in our hearts love for the Khairul khalqiLlah kulluheem and I Allah increase Your unlimited Solat on him.
We present to you one of the most famous poems in praise of the Prophet, may God bless him and grant him peace, the poem “Al-Burda Al-Sharifa”, in a distinguished style and wonderful performance, so listen and pray for the beloved Chosen One, may God bless him and grant him peace.
https://arabicdawateislami.net/medialibrary/116905
مَا شَاءَ ٱللّٰه very good sisters
Reciting with friends on Lailatul Qadr in England alhamdulilah, all nisbat our shaykh Khwaja Arshad Mahmood may their shadow remain over the ummah
MashaAllaha
154. And part of your knowledge is knowledge of the Preserved Tablet and of the Pen
I request clarification. Is it okay with our understanding of loh- e- qalam.?
Is not it the complete knowledge of universe- which to my understanding only known to God alone?
someone to please help me understand the correct meaning and perspective May Allah almighty bless you all and strengthen the love and respect for the Last Prophet, Muhammad Rasool ulluh (Peace be upon him)
Jazakumullahu Khair
Jazakumullahu Khairan
Allah bless the people for putting this together. We just recited it all in Keighley, West Yorkshire, England on the 12th rabiul awal
Assalamualaikum.
which verse is suitable for business debts remedies??
may Allah reward you with this great work bijahi rasulullah sallallahu alaihi wa sallam
Jazakumulah khaera
105 o you the Best of those to whose court seekers of bounty resort.
meaning the people who seek bounties go to the court of RasulAllah SAW
amend translation.
Très bénéfique pour nous les lecteurs
Merci infiniment pour ce travail acharné
Pour cause d’Allah que Dieu nous garde longtemps et qu’il nous récompense le paradis