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  • Qasida Burda
    Attributed to Imam al-Busiri




      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.


      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:

      1. Elegiac prelude;
      2. Self-abasement;
      3. Praise of the one petitioned (mamduh);
      4. 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:

      1. Be in a state of ritual purity (wudu/ritual ablution)
      2. Face the Qibla (the direction of the Ka’bah) throughout the Burda’s recitation
      3. Recite with correct elocution (i.e. with tajwid)
      4. Understand the meaning of each line;
      5. Have memorised the entire poem;
      6. Recite the entire poem melodiously;
      7. 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;
      8. 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

      1. The house in which it is read daily will be protected from most difficulties.
      2. The house in which this poem is kept will be safe-guarded from thieves and other dangers.
      3. On a journey, if recited once daily, a person will not experience the hardships of travel.
      4. 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.


      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:

      1. On words of love and the intense suffering of passion
      2. A caution about the whims of the self
      3. On the praise of the Prophet ﷺ
      4. On his birth ﷺ
      5. On the miracles that came at his hand ﷺ
      6. On the nobility of the Quran and its praise
      7. On the Prophet’s night journey and ascension ﷺ
      8. On the martial struggle of the Prophet ﷺ
      9. On seeking intercession through the Prophet ﷺ
      10. 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.


      Qasida Burda Documentary

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      The Burda

      اَلْحَمْدُ لِلّٰهِ مُنْشِي الْخَلْقِ مِنْ عَدَمِ
      ثُمَ الصَّلَاةُ عَلى الْمُخْتَارِ فِي الْقِدَمِ
      Al-ḥamdu li Llāhi munshī l-khalqi min ʿadami
      Thumma ṣ-ṣalātu ʿala l-mukhtāri fi l-qidami
      Praise be to Allah, Originator of Creation from non-existence
      Then prayers be upon the one chosen since pre-eternity
      مَولَايَ صَلِّ وَسَلِّمْ دَائِمًا أَبَدًا
      عَلَى حَبِيبِكَ خَيْرِ الْخَلْقِ كُلِّهِمِ
      Mawlāya ṣalli wa sallim dā'iman abadan
      ʿAlā ḥabībika khayri l-khalqi kullihimi
      O my Lord, bless and grant peace always and forever
      Upon Your beloved one, the Best of all Creation
      الْفَصْلُ الْاَوَّلُ فِي الْغَزْلِ وَشَكْوَى الْغَرَامِ
      Al-faṣlu l-awwalu fi l-ghazli wa shakwa l-gharāmi

      Chapter One

      On Words of Love and the Intense Suffering of Passion

      أَمِنْ تَذَكُّرِ جِيرَانٍ بِذِي سَلَمِ
      مَزَجْتَ دَمْعًا جَرَى مِنْ مُقْلَةٍ بِدَمِ
      Amin tadhakkuri jīrānin bi dhī salami
      Mazajta damʿan jarā min muqlatin bi dami
      1. Is it the memory of neighbours in Dhu Salam
      That has left your eyes so red with tears?
      أَمْ هَبَّتِ الرِّيحُ مِنْ تِلْقَاءِ كَاظِمَةٍ
      وَأَوْمَضَ الْبَرْقُ فِي الظَّلْمَاءِ مِنْ إِضَمِ
      Am habbati r-rīḥu min tilqā'i kāẓimatin
      Wa awmaḍa l-barqu fi ẓ-ẓalmā'i min iḍami
      2. Or is it the wind blowing from the direction of Kazima
      And the lightning flashing in the black night from Mount Idam?
      فَمَا لِعَيْنَيْكَ إِنْ قُلْتَ اكْفُفَا هَمَتَا
      وَمَا لِقَلْبِكَ إِنْ قُلْتَ اسْتَفِقْ يَهِمِ
      Fa mā li ʿaynayka in qulta k-fufā hamatā
      Wa mā li qalbika in qulta s-tafiq yahimi
      3. What is the matter with your eyes, that when you tell them to refrain, they only weep more?
      And your heart - when you try to rouse it, it only becomes more bewildered
      أَيَحْسَبُ الصَّبُّ أَنَّ الْحُبَّ مُنْكَتِمٌ
      مَا بَيْنَ مُنْسَجِمٍ مِنْهُ وَمُضْطَرِمِ
      Ayaḥsabu ṣ-ṣabbu anna l-ḥubba munkatimun
      Mā bayna munsajimin minhu wa muḍṭarimi
      4. Does the one in love suppose his love can be concealed
      Between pouring tears and a blazing heart?
      لَوْلَا الْهَوَى لَمْ تُرِقْ دَمْعًا عَلَى طَلَلٍ
      وَلَا أَرِقْتَ لِذِكْرِ الْبَانِ وَالْعَلَمِ
      Lawla l-hawā lam turiq damʿan ʿalā ṭalalin
      Wa lā ariqta li dhikri l-bāni wa l-ʿalami
      5. If not for love, your tears would not pour forth over traces left by your beloved,
      Nor would you be sleepless remembering the willow tree and the mountain
      فَكَيْفَ تُنْكِرُ حُبًّا بَعْدَ مَا شَهِدَتْ
      بِهِ عَلَيْكَ عُدُولُ الدَّمْعِ وَالسَّقَمِ
      Fa kayfa tunkiru ḥubban baʿda mā shahidat
      Bihi ʿalayka ʿudūlu d-damʿi wa s-saqami
      6. So how can you deny this love when such honest witnesses,
      as weeping and looking gaunt have testified to it against you?
      وَأَثْبَتَ الْوَجْدُ خَطَّيْ عَبْرَةٍ وَضَنىً
      مِثْلَ الْبَهَارِ عَلَى خَدَّيْكَ وَالْعَنَمِ
      Wa athbata l-wajdu khaṭṭay ʿabratin wa ḍanan
      Mithla l-bahāri ʿalā khaddayka wa l-ʿanami
      7. The agony of love has inscribed two lines of tears and grief
      Upon your cheeks, pale as bahar and red as anam
      نَعَمْ سَرَى طَيْفُ مَنْ أَهْوَى فَأَرَّقَنِي
      وَالْحُبُّ يَعْتَرِضُ اللَّذَّاتِ بِالْأَلَمِ
      Naʿam sarā ṭayfu man ahwā fa arraqanī
      Wa l-ḥubbu yaʿtariḍu l-ladhdhati bi l-alami
      8. Yes, a vision of the one I love came to me by night, and I could not sleep,
      Oh, how love hinders the tasting of delight with its suffering!
      يَا لَائِمِي فِي الْهَوَى الْعُذْرِيِّ مَعْذِرَةً
      مِنِّي إِلَيْكَ وَلَوْ أَنْصَفْتَ لَمْ تَلُمِ
      Yā lā'imī fi l-hawa l-ʿudhriyyi maʿdhiratan
      Minnī ilayka wa law anṣafta lam talumi
      9. O you who would rebuke me for this pure love, accept my excuse
      If you were truly fair, you would not reproach me at all
      عَدَتْكَ حَالِيَ لَا سِرِّي بِمُسْتَتِرٍ
      عَنِ الْوُشَاةِ وَلَا دَائِي بِمُنْحَسِمِ
      ʿAdatka ḥāliya lā sirrī bi mustatirin
      ʿAni l-wushāti wa lā dā'ī bi munḥasimi
      10. May you be spared a state such as mine! My secret cannot be concealed
      From my detractors, nor will there ever be an end to my malady
      مَحَّضْتَنِي النُّصْحَ لَكِنْ لَسْتُ أَسْمَعُهُ
      إِنَّ الْمُحِبَّ عَنِ الْعُذَّالِ فِي صَمَمِ
      Maḥḥaḍtanī n-nuṣḥa lākin lastu asmaʿuhu
      Inna l-muḥibba ʿani l-ʿudh-dhāli fī ṣamami
      11. You gave me sincere good counsel, but I did not hear it,
      The lover is quite deaf to those who blame him
      إِنِّي اتَّهَمْتُ نَصِيحَ الشَّيْبِ فِي عَذَلٍ
      وَالشَّيْبُ أَبْعَدُ فِي نُصْحٍ عَنِ التُّهَمِ
      Innī t-tahamtu naṣīḥa sh-shaybi fī ʿadhalin
      Wa sh-shaybu abʿadu fī nuṣ-ḥin ʿani t-tuhami
      12. I even suspected the counsel of my own grey hairs rebuking me,
      When I knew the counsel of old age and grey hair to be above suspicion
      اَلْفَصْلُ الثَّانِي فِي الْحَذِيرِ مِنْ هَوَى النَّفْسِ
      Al-faṣlu th-thānī fi l-ḥadhīri min hawa n-nafsi

      Chapter Two

      A Caution About the Whims of the Self

      فَإِنَّ أَمَّارَتيِ بِالسُّوءِ مَا اتَّعَظَتْ
      مِنْ جَهْلِهَا بِنَذِيرِ الشَّيْبِ وَالْهَرَمِ
      Fa inna ammāratī bi s-sū'i ma t-taʿaẓat
      Min jahlihā bi nadhīri sh-shaybi wa l-harami
      13. My foolish reckless self refused to heed the warning
      Heralded by the onset of grey hair and old age
      وَلَا أَعَدَّتْ مِنَ الْفِعْلِ الْجَمِيلِ قِرَى
      ضَيْفٍ أَلَمَّ بِرَأْسِي غَيْرَ مُحْتَشِمِ
      Wa lā aʿaddat mina l-fiʿli l-jamīli qirā
      Ḍayfin alamma bi ra'sī ghayra muḥtashimi
      14. And it had not prepared any good deeds to properly welcome
      This guest who had turned up on my head unannounced
      لَوْ كُنْتُ أَعْلَمُ أَنِّي مَا أُوَقِّرُهُ
      كَتَمْتُ سِرًّا بَدَا ليِ مِنْهُ بِالْكَتَمِ
      Law kuntu aʿlamu annī mā uwaqqiruhu
      Katamtu sirran badā lī minhu bi l-katami
      15. If I had known that I could not receive him with honour,
      I would have hidden my secret from him with dye
      مَنْ لِي بِرَدِّ جِمَاحٍ مِنْ غَوَايَتِهَا
      كَمَا يُرَدُّ جِمَاحُ الْخَيْلِ بِاللُّجُمِ
      Man lī bi raddi jimāḥin min ghawāyatihā
      Kamā yuraddu jimāḥu l-khayli bi l-lujumi
      16. Who can hold back my headstrong soul from the error of its ways,
      Just as wild horses are restrained with bridles and reins?
      فَلَا تَرُمْ بِالْمَعَاصِي كَسْرَ شَهْوَتِهَا
      إِنَّ الطَّعَامَ يُقَوِّي شَهْوَةَ النَّهِمِ
      Fa lā tarum bi l-maʿāṣī kasra shahwatihā
      Inna ṭ-ṭaʿāma yuqawwī shahwata n-nahimi
      17. Do not aim to break the desires by plunging further into sin,
      The glutton’s greed is only increased by [the sight of] food
      وَالنَّفْسُ كَالطِّفْلِ إِنْ تُهْمِلْهُ شَبَّ عَلَى
      حُبِّ الرَّضَاعِ وَإِنْ تَفْطِمْهُ يَنْفَطِمِ
      Wa n-nafsu ka-ṭ-ṭifli in tuhmilhu shabba ʿalā
      Ḥubbi r-raḍāʿi wa in tafṭimhu yanfaṭimi
      18. The self is like an infant, if you neglect its proper care,
      It will grow up still loving to suckle; but once you wean it, it will be weaned
      فَاصْرِفْ هَوَاهَا وَحَاذِرْ أَنْ تُوَلِّيَهُ
      إِنَّ الْهَوَى مَا تَوَلَّى يُصْمِ أَوْ يَصِمِ
      Faṣrif hawāhā wa ḥādhir an tuwalliyahu
      Inna l-hawā mā tawallā yuṣmi aw yaṣimi
      19. So dismiss its passions, beware of letting them take over,
      For when passion gets the upper hand, it will either kill or bring dishonour
      وَرَاعِهَا وَهْيَ فِي الْأَعْمَالِ سَائِمَةٌ
      وَإِنْ هِيَ اسْتَحْلَتِ الْمَرْعَى فَلَا تُسِمِ
      Wa rāʿihā wahya fi l-aʿmāli sā'imatun
      Wa in hiya s-taḥlati l-marʿā fa lā tusimi
      20. Keep a watchful eye on it as it grazes in the field of actions,
      And if it finds the pasture too delightful, do not let it graze unchecked
      كَمْ حَسَّنَتْ لَذَّةً لِلْمَرْءِ قَاتِلَةً
      مِنْ حَيْثُ لَمْ يَدْرِ أَنَّ السُّمَّ فِي الدَّسَمِ
      Kam ḥassanat ladh-dhatan li l-mar'i qātilatan
      Min ḥaythu lam yadri anna s-summa fi d-dasami
      21. How often a pleasure that is in fact deadly has seemed good,
      To one who does not know there may be poison in the fat
      وَاخْشَ الدَّسَائِسَ مِنْ جُوعٍ وَمِنْ شِبَعٍ
      فَرُبَّ مَخْمَصَةٍ شَرٌّ مِنَ التُّخَمِ
      Wa kh-sha d-dasā'isa min jūʿin wa min shibaʿin
      Fa rubba makhmaṣatin sharrun mina t-tukhami
      22. Beware the snares of hunger and satiety,
      For an empty stomach may be worse than over-eating
      وَاسْتَفْرِغِ الدَّمْعَ مِنْ عَيْنٍ قَدِ امْتَلَأَتْ
      مِنَ الْمَحَارِمِ وَالْزَمْ حِمْيَةَ النَّدَمِ
      Wa s-tafrighi d-damʿa min ʿaynin qadi m-tala'at
      Mina l-maḥārimi wa l-zam ḥimyata n-nadami
      23. Dry the tears from eyes that have had their fill of forbidden things,
      And henceforth let your only diet be regret
      وَخَالِفِ النَّفْسَ وَالشَّيْطَانَ وَاعْصِهِمَا
      وَإِنْ هُمَا مَحَضَاكَ النُّصْحَ فَاتَّهِمِ
      Wa khālifi n-nafsa wa sh-shayṭāna wa ʿṣihimā
      Wa in humā maḥaḍāka n-nuṣḥa fa t-tahimi
      24. Oppose the self and shaytan - and defy them,
      If they try to offer you advice, treat it with suspicion
      وَلَا تُطِعْ مِنْهُمَا خَصْمًا وَلَا حَكَمًا
      فَأَنْتَ تَعْرِفُ كَيْدَ الْخَصْمِ وَالْحَكَمِ
      Wa lā tuṭiʿ minhumā khaṣman wa lā ḥakaman
      Fa anta taʿrifu kayda l-khaṣmi wa l-ḥakami
      25. Never obey them, whether they oppose or come to arbitrate,
      For you know by now the tricks of both opponents and arbitrators
      أَسْتَغْفِرُ اللهَ مِنْ قَوْلٍ بِلَا عَمَلٍ
      لَقَدْ نَسَبْتُ بِهِ نَسْلًا لِذِي عُقُمِ
      Astaghfiru Llāha min qawlin bilā ʿamalin
      Laqad nasabtu bihi naslan li dhī ʿuqumi
      26. I beg Allah’s forgiveness for saying things I do not do,
      As though I were ascribing progeny to one who was barren
      أَمَرْتُكَ الْخَيْرَ لَكِنْ مَا ائْتَمَرْتُ بِهِ
      وَمَا اسْتَقَمْتُ فَمَا قَوْليِ لَكَ اسْتَقِمِ
      Amartuka l-khayra lākin mā' tamartu bihi
      Wa ma s-taqamtu fa mā qawlī laka s-taqimi
      27. I ordered you to be good, but then didn’t heed my own advice,
      I was not myself upright, so what of my telling you, ‘Be upright!’
      وَلَا تَزَوَّدْتُ قَبْلَ الْمَوْتِ نَافِلَةً
      وَلَمْ أُصَلِّ سِوَى فَرْضٍ وَلَمْ أَصُمِ
      Wa lā tazawwadtu qabla l-mawti nāfīlatan
      Wa lam uṣalli siwā farḍin wa lam aṣumi
      28. I have not made much provision of voluntary prayer before death comes to take me,
      Neither have I prayed nor fasted more than was obligatory
      الْفَصْلُ الثَّالِثُ فِي مَدْحِ النَّبِيِّ ﷺ
      Al-faṣlu th-thālithu fī madḥi n-Nabiyyi (ṣalla Llāhu ʿalayhi wa sallam)

      Chapter Three

      Praise of the Prophet ﷺ

      ظَلَمْتُ سُنَّةَ مَنْ أَحْيَا الظَّلَامَ إِلَى
      أَنِ اشْتَكَتْ قَدَمَاهُ الضُّرَّ مِنْ وَرَمِ
      Ẓalamtu sunnata man aḥyā ẓ-ẓalāma ilā
      Ani sh-takat qadamāhu ḍ-ḍurra min warami
      29. I have done injustice to the path of the one who prayed at night
      Until his feet complained of pain and swelling
      وَشَدَّ مِنْ سَغَبٍ أَحْشَاءَهُ وَطَوَى
      تَحْتَ الْحِجَارَةِ كَشْحًا مُتْرَفَ الْأَدَمِ
      Wa shadda min saghabin aḥshā'ahu wa ṭawā
      Taḥta l-ḥijārati kash-ḥan mutrafa l-adami
      30. While he bound up his insides against the extremity of his hunger,
      Hiding his delicate skin beneath the stone tied round his waist
      وَرَاوَدَتْهُ الْجِبَالُ الشُّمُّ مِنْ ذَهَبٍ
      عَنْ نَفْسِهِ فَأَرَاهَا أَيَّمَا شَمَمِ
      Wa rāwadat-hu l-jibālu sh-shummu min dhahabin
      ʿAn nafsihi fa'arāhā ayyamā shamami
      31. The high mountains of gold sought to entice him,
      But he showed them in return the true meaning of elevation
      وَ أَكَّدَتْ زُهْدَهُ فِيهَا ضَرُورَتُهُ
      إِنَّ الضَّرُورَةَ لَا تَعْدُو عَلَى الْعِصَمِ
      Wa akkadat zuhdahu fīhā ḍarūratuhu
      Inna ḍ-ḍarūrata lā taʿdū ʿala l-ʿiṣami
      32. His situation of austerity and need only confirmed his indifference to worldly concerns,
      For even dire need cannot assail such impeccable virtue
      وَكَيْفَ تَدْعُو إِلَى الدُّنْيَا ضَرُورَةُ مَنْ
      لَولَاهُ لَمْ تُخْرَجِ الدُّنْيَا مِنَ الْعَدَمِ
      Wa kayfa tadʿū ila d-dunyā ḍarūratu man
      Lawlāhu lam tukhraji d-dunyā mina l-ʿadami
      33. How could the dire need of such a person draw him towards the world,
      When were it not for him, the world would never have emerged from non-existence?
      مُحَمَّدٌ سَيِّدُ الْكَوْنَيْنِ وَالثَّقَلَيْـ
      ـنِ وَالْفَرِيقَيْنِ مِنْ عُرْبٍ وَمِنْ عَجَمِ
      Muḥammadun sayyidu l-kawnayni wa th-thaqalay-
      -ni wa-l farīqayni min ʿurbin wa min ʿajami
      34. Muhammad ﷺ is the master of the two worlds, master of the jinn and [men,]
      And master of the two groups, Arabs and non-Arabs
      نَبِيُّنَا الْآمِرُ النَّاهِي فَلَا أَحَدٌ
      أَبَرَّ فِي قَوْلِ لَا مِنْهُ وَلَا نَعَمِ
      Nabiyyuna l-āmiru n-nāhī falā aḥadun
      Abarra fī qawli lā minhu wa lā naʿami
      35. Our Prophet, who commands the good and forbids the wrong,
      There is no one truer to his word, whether it be ‘yes’ or ‘no’
      هُوَ الْحَبِيبُ الَّذِي تُرْجَى شَفَاعَتُهُ
      لِكُلِّ هَوْلٍ مِنَ الْأَهْوَالِ مُقْتَحَمِ
      Huwa l-ḥabību l-ladhī turjā shafāʿatuhu
      Li kulli hawlin mina l-ahwāli muqtaḥami
      36. He is the beloved one, whose intercession is hoped for
      Against all the terrifying things that take us by storm
      دَعَا إِلَى اللهِ فَالْمُسْتَمْسِكُونَ بِهِ
      مُسْتَمْسِكُونَ بِحَبْلٍ غَيْرِ مُنْفَصِمِ
      Daʿā ila Llāhi fa l-mustamsikūna bihi
      Mustamsikūna bi ḥablin ghayri munfaṣimi
      37. He has called people to Allah, so those who cling to him
      Are clinging to a rope which will never break
      فَاقَ النَّبِيِّينَ فِي خَلْقٍ وَفِي خُلُقٍ
      وَلَمْ يُدَانُوهُ فِي عِلْمٍ وَلَا كَرَمِ
      Fāqa n-nabiyyīna fī khalqin wa fī khuluqin
      Wa lam yudānūhu fī ʿilmin wa lā karami
      38. He surpassed the other prophets both in form and noble character,
      And none has come close to him in knowledge or in pure generosity
      وَكُلُّهُمْ مِنْ رَسُولِ اللهِ مُلْتَمِسٌ
      غَرْفًا مِنَ الْبَحْرِ أَوْ رَشْفًا مِنَ الدِّيَمِ
      Wa kulluhum min rasūli Llāhi multamisun
      Gharfan mina l-baḥri aw rashfan mina d-diyami
      39. They all petition the Messenger of Allah for just a handful of water
      From his ocean, or a draught from his never-ending rain
      وَوَاقِفُونَ لَدَيْهِ عِنْدَ حَدِّهِمِ
      مِنْ نُقْطَةِ الْعِلْمِ أَوْ مِنْ شَكْلَةِ الْحِكَمِ
      Wa wāqifūna ladayhi ʿinda ḥaddihimi
      Min nuqṭati l-ʿilmi aw min shaklati l-ḥikami
      40. They all come to a halt before him according to their measure,
      As diacritical points upon his knowledge, or vowel marks upon his wisdom
      فَهْوَ الَّذِي تَمَّ مَعْنَاهُ وَصُورَتُهُ
      ثُمَّ اصْطَفَاهُ حَبِيبًا بَارِئُ النَّسَمِ
      Fahwa l-ladhī tamma maʿnāhu wa ṣūratuhu
      Thumma ṣ-ṭafāhu ḥabīban bāri'u n-nasami
      41. He is the one in whom meaning and form were perfected,
      And then the One who created all mankind chose him as His beloved
      مُنَزَّهٌ عَنْ شَرِيكٍ فِي مَحَاسِنِهِ
      فَجَوْهَرُ الْحُسْنِ فِيهِ غَيْرُ مُنْقَسِمِ
      Munazzahun ʿan sharīkin fī maḥāsinihi
      Fa jawharu l-ḥusni fīhi ghayru munqasimi
      42. He is far from having any equal in his virtues,
      For in him, the essence of perfection is indivisible
      دَعْ مَا ادَّعَتْهُ النَّصَارَى فِي نَبِيِّهِمِ
      وَاحْكُمْ بِمَا شِئْتَ مَدْحًا فِيهِ وَاحْتَكِمِ
      Daʿ ma d-daʿathu n-naṣārā fī nabiyyihimi
      Wa ḥ-kum bimā shi'ta mad-ḥan fīhi wa ḥ-takimi
      43. Abandon what the Christians have claimed about their Prophet,
      Beyond that you may say whatever you wish in praise of him
      وَانْسُبْ إِلَى ذَاتِهِ مَا شِئْتَ مِنْ شَرَفٍ
      وَانْسُبْ إِلَى قَدْرِهِ مَا شِئْتَ مِنْ عِظَمِ
      Wa n-sub ilā dhātihi mā shi'ta min sharafin
      Wa n-sub ilā qadrihi mā shi'ta min ʿiẓami
      44. You may ascribe whatever you wish of nobility to his essence,
      And to his rank, whatever you wish of greatness
      فَإِنَّ فَضْلَ رَسُولِ اللهِ لَيْسَ لَهُ
      حَدٌّ فَيُعْرِبَ عَنْهُ نَاطِقٌ بِفَمِ
      Fa inna faḍla rasūli Llāhi laysa lahu
      Ḥaddun fa yuʿriba ʿanhu nāṭiqun bi fami
      45. Indeed, the high merit of the Messenger of Allah has no furthest limit
      Which could be expressed by the tongue of a human being
      لَوْ نَاسَبَتْ قَدْرَهُ آيَاتُهُ عِظَمًا
      أَحْيَا اسْمُهُ حِينَ يُدْعَى دَارِسَ الرِّمَمِ
      Law nāsabat qadrahu āyātuhu ʿiẓaman
      Aḥya s-muhu ḥīna yudʿā dārisa r-rimami
      46. Were his miracles to be as mighty as his rank,
      Just the sound of his name would bring dead bones to life
      لَمْ يَمْتَحِنَّا بِمَا تَعْيَا الْعُقُولُ بِهِ
      حِرْصًا عَلَيْنَا فَلَمْ نَرْتَبْ وَلَمْ نَهِمِ
      Lam yamtaḥinnā bimā taʿya l-ʿuqūlu bihi
      Ḥirṣan ʿalaynā fa lam nartab wa lam nahimi
      47. He did not test us with things that would exhaust our intellects,
      Out of concern for us, so we did not fall into doubt or bewilderment
      أَعْيَا الْوَرَى فَهْمُ مَعْنَاهُ فَلَيْسَ يُرَى
      فِي الْقُرْبِ وَالْبُعْدِ فِيهِ غَيْرُ مُنْفَحِمِ
      Aʿya l-warā fahmu maʿnāhu falaysa yurā
      Fi l-qurbi wa l-buʿdi fīhi ghayru munfaḥimi
      48. Mankind is unable to comprehend his true essence,
      Near and far, they are dumbfounded
      كَالشَّمْسِ تَظْهَرُ لِلْعَيْنَيْنِ مِنْ بُعُدٍ
      صَغِيرَةً وَتُكِلُّ الطَّرْفَ مِنْ أَمَمِ
      Ka sh-shamsi taẓ-haru li l-ʿaynayni min buʿudin
      Ṣaghīratan wa tukillu ṭ-ṭarfa min amami
      49. Like the sun, which from afar appears small to the naked eye,
      Whereas up close, it would dim and dazzle the vision
      وَكَيْفَ يُدْرِكُ فِي الدُّنْيَا حَقِيقَتَهُ
      قَوْمٌ نِيَامٌ تَسَلَّوْا عَنْهُ بِالْحُلُمِ
      Wa kayfa yudriku fi d-dunyā ḥaqīqatahu
      Qawmun niyāmun tasallaw ʿanhu bi l-ḥulumi
      50. How can people who are asleep perceive his true reality
      In this world, while they are distracted from him by their dreams?
      فَمَبْلَغُ الْعِلْمِ فِيهِ أَنَّهُ بَشَرٌ
      وَأَنَّهُ خَيْرُ خَلْقِ اللهِ كُلِّهِمِ
      Fa mablaghu l-ʿilmi fīhi annahu basharun
      Wa annahu khayru khalqi Llāhi kullihimi
      51. The extent of the knowledge we have of him is that he is a man,
      And that he is the best of all Allah’s creation
      وَكُلُّ آيٍ أَتَى الرُّسْلُ الْكِرَامُ بِهَا
      فَإِنَّمَا اتَّصَلَتْ مِنْ نُورِهِ بِهِمِ
      Wa kullu āyin ata r-ruslu l-kirāmu bihā
      Fa innama t-taṣalat min nūrihi bihimi
      52. Every miracle brought by the Noble Messengers
      Was only connected to them through his light
      فَإِنَّهُ شَمْسُ فَضْلٍ هُمْ كَوَاكِبُهَا
      يُظْهِرْنَ أَنْوَارَهَا لِلنَّاسِ فِي الظُّلَمِ
      Fa innahu shamsu faḍlin hum kawākibuhā
      Yuẓ-hirna anwārahā li n-nāsi fi ẓ-ẓulami
      53. Surely he is a sun of bounty and they are its planets,
      Manifesting their lights for people in the darkness
      أَكْرِمْ بِخَلْقِ نَبِيٍّ زَانَهُ خُلُقٌ
      بِالْحُسْنِ مُشْتَمِلٍ بِالْبِشْرِ مُتَّسِمِ
      Akrim bi khalqi nabiyyin zānahu khuluqun
      Bi l-ḥusni mushtamilin bi l-bishri muttasimi
      54. How generous the creation of a Prophet adorned with excellent character!
      So graced with beauty, and radiant of face
      كَالزَّهْرِ فِي تَرَفٍ وَالْبَدْرِ فِي شَرَفٍ
      وَالْبَحْرِ فِي كَرَمٍ وَالدَّهْرِ فِي هِمَمِ
      Ka z-zahri fī tarafin wa l-badri fī sharafin
      Wa l-baḥri fī karamin wa d-dahri fī himami
      55. Like a flower in freshness and a full moon in eminence,
      Like an ocean in pure generosity and like time itself in strength of resolution
      كَأَنَّهُ وَهْوَ فَرْدٌ مِنْ جَلَالَتِهِ
      فِي عَسْكَرٍ حِينَ تَلْقَاهُ وَفِي حَشَمِ
      Ka annahu wahwa fardun min jalālatihi
      Fī ʿaskarin ḥīna talqāhu wa fī ḥashami
      56. Just from his majestic bearing, even when he was alone,
      He seemed as if amongst a great army and entourage
      كَأَنَّمَا اللُّؤْلُؤُ الْمَكْنُونُ فِي صَدَفٍ
      مِنْ مَعْدِنَيْ مَنْطِقٍ مِنْهُ وَمُبْتَسَمِ
      Ka annama l-lu'lu'u l-maknūnu fī ṣadafin
      Min maʿdinay manṭiqin minhu wa mubtasami
      57. It was as if shining pearls, protected in their shells,
      Emerged from both his speech and his radiant smile
      لَا طِيبَ يَعْدِلُ تُرْبًا ضَمَّ أَعْظُمَهُ
      طُوبَى لِمُنْتَشِقٍ مِنْهُ وَمُلْتَثِمِ
      Lā ṭība yaʿdilu turban ḍamma aʿẓumahu
      Ṭūbā li muntashiqin minhu wa multathimi
      58. No perfume could ever match that of the earth that holds his noble form,
      What bliss for the one who smells that blessed earth or kisses it!
      الْفَصْلُ الرَّابِعُ فِي مَوْلِدِهِ ﷺ
      Al-faṣlu r-rābiʿu fī mawlidihi (ṣalla Llāhu ʿalayhi wa sallam)

      Chapter Four

      On his Birth ﷺ

      أَبَانَ مَوْلِدُهُ عَنْ طِيبِ عُنْصُرِهِ
      يَا طِيبَ مُبْتَدَإٍ مِنْهُ وَمُخْتَتَمِ
      Abāna mawliduhu ʿan ṭībi ʿunṣurihi
      Yā ṭība mubtada'in minhu wa mukhtatami
      59. His birth made clear the purity of his origin,
      O how pure his beginning and his end!
      يَوْمٌ تَفَرَّسَ فِيهِ الْفُرْسُ أَنَّهُمُ
      قَدْ أُنْذِرُوا بِحُلُولِ الْبُؤْسِ وَالنِّقَمِ
      Yawmun tafarrasa fīhi l-fursu annahumu
      Qad undhirū bi ḥulūli l-bu'si wa n-niqami
      60. On that day, the Persians realised they had been warned
      Of the onset of misery and disasters
      وَبَاتَ إِيوَانُ كِسْرَى وَهْوَ مُنْصَدِعٌ
      كَشَمْلِ أَصْحَابِ كِسْرَى غَيْرَ مُلْتَئِمِ
      Wa bāta īwānu kisrā wahwa munṣadiʿun
      Ka shamli aṣ-ḥābi kisrā ghayra multa'imi
      61. That very night a crack appeared in the Arch of Chosroes,
      Just as the unity and cohesion of his people was forever lost
      وَالنَّارُ خَامِدَةُ الْأَنْفَاسِ مِنْ أَسَفٍ
      عَلَيْهِ وَالنَّهْرُ سَاهِي الْعَيْنِ مِنْ سَدَمِ
      Wa n-nāru khāmidatu l-anfāsi min asafin
      ʿAlayhi wa n-nahru sāhī l-ʿayni min sadami
      62. The fire, out of grief for the loss, breathed its last,
      And the river was distracted from its course by sorrow
      وَسَاءَ سَاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَا
      وَرُدَّ وَارِدُهَا بِالْغَيْظِ حِينَ ظَمِي
      Wa sā'a sāwata an ghāḍat buḥayratuhā
      Wa rudda wāriduhā bi l-ghayẓi ḥīna ẓamī
      63. Sawa was troubled as the waters of its lake receded,
      And the one who came to drink from it returned raging with thirst
      كَأَنَّ بِالنَّارِ مَا بِالْمَاءِ مِنْ بَلَلٍ
      حُزْنًا وَبِالْمَاءِ مَا بِالنَّارِ مِنْ ضَرَمِ
      Ka anna bi n-nāri mā bi l-mā'i min balalin
      Ḥuznan wa bi l-mā'i mā bi n-nāri min ḍarami
      64. It was as though, from grief, the fire took on water’s wetness,
      And water took on the blazing dryness of the fire
      وَالْجِنُّ تَهْتِفُ وَالْأَنْوَارُ سَاطِعَةٌ
      وَالْحَقُّ يَظْهَرُ مِنْ مَعْنًى وَمِنْ كَلِمِ
      Wa l-jinnu tahtifu wa l-anwāru sāṭiʿatun
      Wa l-ḥaqqu yaẓ-haru min maʿnan wa min kalimi
      65. The jinn were shrieking, and the lights were flashing out,
      As the truth was made manifest in both meaning and word
      عَمُوا وَصَمُّوا فَإِعْلَانُ الْبَشَائِرِ لَمْ
      تُسْمَعْ وَبَارِقَةُ الْإِنْذَارِ لَمْ تُشَمِ
      ʿAmū wa ṣammū fa iʿlānu l-bashā'iri lam
      Tusmaʿ wa bāriqatu l-indhāri lam tushami
      66. But blind and deaf, the Persians did not hear the happy tidings,
      Neither did they see the flash of warning signs
      مِنْ بَعْدِ مَا أَخْبَرَ الْأَقْوَامَ كَاهِنُهُمْ
      بِأَنَّ دِينَهُمُ الْمُعْوَجَّ لَمْ يَقُمِ
      Min baʿdi mā akhbara l-aqwāma kāhinuhum
      Bi anna dīnahumu l-muʿwajja lam yaqumi
      67. Even after the people’s own soothsayers had told them
      That their crooked old religion could not last
      وَبَعْدَ مَا عَايَنُوا فِي الْأُفْقِ مِنْ شُهُبٍ
      مُنْقَضَّةٍ وَفْقَ مَا فِي الْأَرْضِ مِنْ صَنَمِ
      Wa baʿda mā ʿāyanū fi l-ufqi min shuhubin
      Munqaḍḍatin wafqa mā fi l-arḍi min ṣanami
      68. And after they had seen shooting stars away on the horizon,
      Falling from the heavens, just as the idols were falling on earth
      حَتَّى غَدَا عَنْ طَرِيقِ الْوَحْيِ مُنْهَزِمٌ
      مِنَ الشَّيَاطِينِ يَقْفُوا إِثْرَ مُنْهَزِمِ
      Ḥattā ghadā ʿan ṭarīqi l-waḥyī munhazimun
      Mina sh-shayāṭīni yaqfū ithra munhazimi
      69. Until even the devils were routed, fleeing from the path of revelation,
      Following after others as they fled
      كَأَنَّهُمْ هَرَبًا أَبْطَالُ أَبْرَهَةٍ
      أَوْ عَسْكَرٌ بِالْحَصَى مِنْ رَاحَتَيْهِ رُمِي
      Ka annahum haraban abṭālu abrahatin
      Aw ʿaskarun bi l-ḥaṣā min rāḥatayhi rumī
      70. They were fleeing just like Abraha’s warriors,
      Or like the army scattered by pebbles thrown from the Prophet’s own hand
      نَبْذًا بِهِ بَعْدَ تَسْبِيحٍ بِبَطْنِهِمَا
      نَبْذَ الْمُسَبِّحِ مِنْ أَحْشَاءِ مُلْتَقِمِ
      Nabdhan bihi baʿda tasbīḥin bi baṭnihimā
      Nabdha l-musabbiḥi min aḥshā'i multaqimi
      71. Thrown by him after glorifying God in the palm of his hand,
      As the one who glorified his Lord was thrown out from the belly of the whale
      الْفَصْلُ الْخَامِسُ فِي مُعْجِزَاتِهِ ﷺ
      Al-faṣlu l-khāmisu fī muʿjizātihi (ṣalla Llāhu ʿalayhi wa sallam)

      Chapter Five

      On the Miracles that came at his Hand ﷺ

      جَاءَتْ لِدَعْوَتِهِ الْأَشْجَارُ سَاجِدَةً
      تَمْشِي إِلَيْهِ عَلَى سَاقٍ بِلَا قَدَمِ
      Jā'at li daʿwatihi l-ashjāru sājidatan
      Tamshī ilayhi ʿalā sāqin bilā qadami
      72. Trees came to him when he called, prostrating,
      Walking towards him on trunks that had no feet
      كَأَنَّمَا سَطَرَتْ سَطْرًا لِمَا كَتَبَتْ
      فُرُوعُهَا مِنْ بَدِيعِ الْخَطِّ بِاللَّقَمِ
      Ka annamā saṭarat saṭran limā katabat
      Furūʿuhā min badīʿi l-khaṭṭi bi l-laqami
      73. As though they had written lines of beautiful calligraphy
      With their branches all along the path
      مِثْلَ الْغَمَامَةِ أَنَّى سَارَ سَائِرَةً
      تَقِيهِ حَرَّ وَطِيسٍ لِلْهَجِيرِ حَمِي
      Mithla l-ghamāmati annā sāra sā'iratan
      Taqīhi ḥarra waṭīsin li l-hajīri ḥamī
      74. Like the cloud that moved with him wherever he went,
      Protecting him from the fierce oven of the midday heat
      أَقْسَمْتُ بِالْقَمَرِ الْمُنْشَقِّ إِنَّ لَهُ
      مِنْ قَلْبِهِ نِسْبَةً مَبْرُورَةَ الْقَسَمِ
      Aqsamtu bi l-qamari l-munshaqqi inna lahu
      Min qalbihi nisbatan mabrūrata l-qasami
      75. I swear by the [Lord of the] moon that was split in two,
      Surely it has a connection with his heart, a true and blessed oath
      وَمَا حَوَى الْغَارُ مِنْ خَيْرٍ وَمِنْ كَرَمٍ
      وَكُلُّ طَرْفٍ مِنَ الْكُفَّارِ عَنْهُ عَمِي
      Wa mā ḥawa l-ghāru min khayrin wa min karamin
      Wa kullu ṭarfin mina l-kuffāri ʿanhu ʿamī
      76. And by the excellence and nobility encompassed in the cave,
      While every glance of the unbelievers was quite blind to it
      فَالصِّدْقُ فِي الْغَارِ وَالصِّدِّيقُ لَمْ يَرِمَا
      وَهُمْ يَقُولُونَ مَا بِالْغَارِ مِنْ أَرِمِ
      Fa ṣ-ṣidqu fi l-ghāri wa ṣ-ṣiddīqu lam yarimā
      Wa hum yaqūlūna mā bi l-ghāri min arimi
      77. The true one and the truthful one remained in the cave,
      As those outside said to one another, ‘There is no one in this cave.’
      ظَنُّوا الْحَمَامَ وَظَنُّوا الْعَنْكَبُوتَ عَلَى
      خَيْرِ الْبَرِيَّةِ لَمْ تَنْسُجْ وَلَمْ تَحُمِ
      Ẓannu l-ḥamāma wa ẓannu l-ʿankabūta ʿalā
      Khayri l-bariyyati lam tansuj wa lam taḥumi
      78. They did not suspect that a dove would hover giving protection,
      Or that a spider would spin its web to help the Best of Creation
      وِقَايَةُ اللهِ أَغْنَتْ عَنْ مُضَاعَفَةٍ
      مِنَ الدُّرُوعِ وَعَنْ عَالٍ مِنَ الْأُطُمِ
      Wiqāyatu Llāhi aghnat ʿan muḍāʿafatin
      Mina d-durūʿi wa ʿan ʿālin mina l-uṭumi
      79. Allah’s solicitude and shelter freed him from the need to resort
      To coats of armour and fortresses for his protection
      مَا سَامَنِي الدَّهْرُ ضَيْمًا وَاسْتَجَرْتُ بِهِ
      إِلَّا وَنِلْتُ جِوَارًا مِنْهُ لَمْ يُضَمِ
      Mā sāmani d-dahru ḍayman wa s-tajartu bihi
      Illā wa niltu jiwāran minhu lam yuḍami
      80. Whenever the times have treated me unjustly, and I have turned to him
      For refuge, I always found security with him, unharmed
      وَلَا الْتَمَسْتُ غِنَى الدَّارَيْنِ مِنْ يَدِهِ
      إِلَّا اسْتَلَمْتُ النَّدَى مِنْ خَيْرِ مُسْتَلَمِ
      Wa la l-tamastu ghina d-dārayni min yadihi
      Illa s-talamtu n-nadā min khayri mustalami
      81. And never have I sought the wealth of the two worlds from his hand,
      Without receiving open-handed generosity from the best of givers
      لَا تُنْكِرِ الْوَحْيَ مِنْ رُؤْيَاهُ إِنَّ لَهُ
      قَلَبًا إِذَا نَامَتِ الْعَيْنَانِ لَمْ يَنَمِ
      Lā tunkiri l-waḥya min ru'yāhu inna lahu
      Qalban idhā nāmati l-ʿaynāni lam yanami
      82. Do not deny the revelations he received in his dreams,
      For surely, though his eyes would sleep, he had a heart that never slept
      وَذَاكَ حِينَ بُلُوغٍ مِنْ نُبُوَّتِهِ
      فَلَيْسَ يُنْكَرُ فِيهِ حَالُ مُحْتَلِمِ
      Wa dhāka ḥīna bulūghin min nubuwwatihi
      Fa laysa yunkaru fīhi ḥālu muḥtalimi
      83. That was from the time when he attained to prophethood,
      For the dreams of the one who has come of age cannot be denied
      تَبَارَكَ اللهُ مَا وَحْيٌ بِمُكْتَسَبٍ
      وَلَا نَبيٌّ عَلَى غَيْبٍ بِمُتَّهَمِ
      Tabāraka Llāhu mā waḥyun bi muktasabin
      Wa lā nabiyyun ʿalā ghaybin bi muttahami
      84. God be praised! Revelation is not something acquired,
      Nor is a prophet’s knowledge of the unseen to be suspected
      كَمْ أَبْرَأَتْ وَصِبًا بِاللَّمْسِ رَاحَتُهُ
      وَأَطْلَقَتْ أَرِبًا مِنْ رِبْقَةِ اللَّمَمِ
      Kam abra'at waṣiban bi l-lamsi rāḥatuhu
      Wa aṭlaqat ariban min ribqati l-lamami
      85. How many sick people have been healed at the touch of his hand,
      And how many, driven almost mad by the noose of their sins, have been set free
      وَأَحْيَتِ السَّنَةَ الشَّهْبَاءَ دَعْوَتُهُ
      حَتَّى حَكَتْ غُرَّةً فِي الْأَعْصُرِ الدُّهُمِ
      Wa aḥyati s-sanata sh-shahbā'a daʿwatuhu
      Ḥattā ḥakat ghurratan fi l-aʿṣuri d-duhumi
      86. His supplication brought new life in the year of barren dryness,
      So that it stood out among the dark years like the beautiful white blaze on a horses forehead
      بِعَارِضٍ جَادَ أَوْ خِلْتَ الْبِطَاحَ بِهَا
      سَيْبٌ مِنَ الْيَمِّ أَوْ سَيْلٌ مِنَ الْعَرِمِ
      Bi ʿāriḍin jāda aw khilta l-biṭāḥa bihā
      Saybun mina l-yammi aw saylun mina l-ʿarimi
      87. The clouds poured down rain, until you would have thought
      The valley was flowing with water from the open sea, or from the burst dam of Arim
      الْفَصْلُ السَّادِسُ فِي شَرَفِ الْقُرآنِ وَمَدْحِهِ
      Al-faṣlu s-sādisu fī sharafi l-Qur'āni wa madḥihi

      Chapter Six

      On the Nobility of the Qur’an and its Praise

      دَعْنِي وَوَصْفِيَ آيَاتٍ لَهُ ظَهَرَتْ
      ظُهُورَ نَارِ الْقِرَى لَيْلًا عَلَى عَلَمِ
      Daʿnī wa waṣfiya āyātin lahu ẓaharat
      Ẓuhūra nāri l-qirā laylan ʿalā ʿalami
      88. Allow me to describe to you the signs that appeared to him
      Clearly visible like beacons lit at night on the high hills to welcome guests
      فَالدُّرُّ يَزْدَادُ حُسْنًا وَهْوَ مُنْتَظِمٌ
      وَلَيْسَ يَنْقُصُ قَدْرًا غَيْرَ مُنْتَظِمِ
      Fa d-durru yazdādu ḥusnan wahwa muntaẓimun
      Wa laysa yanquṣu qadran ghayra muntaẓimi
      89. Although a pearl’s beauty is increased when strung among others
      Its value is not lessened when alone, unstrung
      فَمَا تَطَاوُلُ آمَالِ الْمَدِيحِ إِلَى
      مَا فِيهِ مِنْ كَرَمِ الْأَخْلَاقِ وَ الشِّيَمِ
      Fa mā taṭāwulu āmāli l-madīḥi ilā
      Mā fīhi min karami l-akhlāqi wa sh-shiyami
      90. What hope can the one who tries to praise it have
      Of doing justice to its noble traits and qualities?
      آيَاتُ حَقٍّ مِنَ الرَّحْمٰنِ مُحْدَثَةٌ
      قَدِيمَةٌ صِفَةُ الْمَوْصُوفِ بِالْقِدَمِ
      Āyātu ḥaqqin mina r-Raḥmāni muḥdathatun
      Qadīmatun ṣifatu l-mawṣūfi bi l-qidami
      91. Verses of truth from the Merciful - revealed in time,
      Yet Eternal - the attribute of the Pre-eternal One
      لَمْ تَقْتَرِنْ بِزَمَانٍ وَهْيَ تُخْبِرُنَا
      عَنِ الْمَعَادِ وَعَنْ عَادٍ وَعَنْ إِرَمِ
      Lam taqtarin bi zamānin wahya tukhbirunā
      ʿAni l-maʿādi wa ʿan ʿādin wa ʿan irami
      92. They are not bound by time, and bring us tidings of
      The Last Day, and also of ‘Ad and Iram
      دَامَتْ لَدَيْنَا فَفَاقَتْ كُلَّ مُعْجِزَةٍ
      مِنَ النَّبِيِّينَ إِذْ جَاءَتْ وَلَمْ تَدُمِ
      Dāmat ladaynā fa fāqat kulla muʿjizatin
      Mina n-nabiyyīna idh jā'at wa lam tadumi
      93. They have lasted to our time, and outstripped every miracle
      Brought by other prophets, which came, but did not last
      مُحَكَّمَاتٌ فَمَا تُبْقِينَ مِنْ شُبَهٍ
      لِذِي شِقَاقٍ وَمَا يَبْغِينَ مِنْ حَكَمِ
      Muḥkamātun fa mā tubqīna min shubahin
      Li dhī shiqāqin wa mā yabghīna min ḥakami
      94. Verses so clear that no obscurity can remain
      For the wrangler, nor do they require any judge
      مَا حُورِبَتْ قَطُّ إِلَّا عَادَ مِنْ حَرَبٍ
      أَعْدَى الْأَعَادِي إِلَيْهَا مُلْقِيَ السَّلَمِ
      Mā ḥūribat qaṭṭu illā ʿāda min ḥarabin
      Aʿda l-aʿādī ilayhā mulqiya s-salami
      95. No implacable enemy has ever attacked them
      Without retreating at last from the battle, begging for peace
      رَدَّتْ بَلَاغَتُهَا دَعْوَى مُعَارِضِهَا
      رَدَّ الْغَيُورِ يَدَ الْجَانِي عَنِ الْحُرَمِ
      Raddat balāghatuhā daʿwā muʿāriḍihā
      Radda l-ghayūri yada-l jānī ʿani l-ḥurami
      96. Their very eloquence refutes the claim of one opposing them,
      As an honourable man wards off the assailants hand from what is sacred
      لَهَا مَعَانٍ كَمَوْجِ الْبَحْرِ فِي مَدَدٍ
      وَ فَوْقَ جَوْهَرِهِ فِي الْحُسْنِ وَالْقِيَمِ
      Lahā maʿānin ka mawji l-baḥri fī madadin
      Wa fawqa jawharihi fi l-ḥusni wa l-qiyami
      97. They contain meanings like the sea’s never-ending waves,
      And go far beyond its jewels in their beauty and value
      فَمَا تُعَدُّ وَلَا تُحْصَى عَجَائِبُهَا
      وَلَا تُسَامُ عَلَى الْإِكْثَارِ بِالسَّأَمِ
      Fa mā tuʿaddu wa lā tuḥṣā ʿajā'ibuhā
      Wa lā tusāmu ʿala l-ikthāri bi s-sa'ami
      98. Their wonders are numberless and incalculable,
      Nor does their constant repetition ever result in weariness or boredom
      قَرَّتْ بِهَا عَيْنُ قَارِيهَا فَقُلْتُ لَهُ
      لَقَدْ ظَفِرْتَ بِحَبْلِ اللهِ فَاعْتَصِمِ
      Qarrat bihā ʿaynu qārīhā fa qultu lahu
      Laqad ẓafirta bi ḥabli Llāhi faʿtaṣimi
      99. The one who recited them was filled with delight, and I said to him,
      ‘Truly you have seized the rope of Allah - so hold on to it.’
      إِنْ تَتْلُهَا خِيفَةً مِنْ حَرِّ نَارِ لَظَى
      أَطْفَأْتَ حَرَّ لَظَى مِنْ وِرْدِهَا الشَّبِمِ
      In tatluhā khīfatan min ḥarri nāri laẓā
      Aṭfa'ta ḥarra laẓā min wirdiha sh-shabimi
      100. If you recite them fearing the heat of the blazing Fire,
      You have extinguished the heat of the blaze by their cool sweet water
      كَأَنَّهَا الْحَوْضُ تَبْيَضُّ الْوُجُوهُ بِهِ
      مِنَ الْعُصَاةِ وَقَدْ جَاؤُوهُ كَالْحُمَمِ
      Ka annaha l-ḥawḍu tabyaḍḍu l-wujūhu bihi
      Mina l-ʿuṣāti wa qad jā'ūhu ka l-ḥumami
      101. Like the Hawd, which makes bright the faces of the disobedient,
      When they had arrived with faces black as coal
      وَكَالصِّرَاطِ وَكَالْمِيزَانِ مَعْدِلَةً
      فَالْقِسْطُ مِنْ غَيْرِهَا فِي النَّاسِ لَمْ يَقُمِ
      Wa ka ṣ-ṣirāṭi wa ka l-mīzāni maʿdilatan
      Fa l-qisṭu min ghayrihā fi n-nāsi lam yaqumi
      102. Like the Sirat, and like the Balance Scales in justice,
      True justice among men cannot be established from any other
      لَا تَعْجَبَنْ لِحَسُودٍ رَاحَ يُنْكِرُهَا
      تَجَاهُلًا وَهْوَ عَيْنُ الْحَاذِقِ الْفَهِمِ
      Lā taʿjaban li ḥasūdin rāḥa yunkiruhā
      Tajāhulan wahwa ʿaynu l-ḥādhiqi l-fahimi
      103. Do not be surprised if an envious person refuses to acknowledge them
      Affecting ignorance, even though perfectly able to understand
      قَدْ تُنْكِرُ الْعَيْنُ ضَوْءَ الشَّمْسِ مِنْ رَمَدٍ
      وَيُنْكِرُ الْفَمُ طَعْمَ الْمَاءِ مِنْ سَقَمِ
      Qad tunkiru l-ʿaynu ḍaw'a sh-shamsi min ramadin
      Wa yunkiru l-famu ṭaʿma l-mā'i min saqami
      104. For the eye may reject the sun’s light when it is inflamed,
      And when the body is unwell, the mouth may shun even the taste of sweet water.
      الْفَصْلُ السَّابِعُ فِي إِسْرَائِهِ وَمِعْرَاجِهِ ﷺ
      Al-faṣlu s-sābiʿu fī isrā'ihi wa miʿrājihi (ṣalla Llāhu ʿalayhi wa sallam)

      Chapter Seven

      On the Prophet’s Night Journey and Ascension ﷺ

      يَا خَيْرَ مَنْ يَمَّمَ الْعَافُونَ سَاحَتَهُ
      سَعْيًا وَفَوْقَ مُتُونِ الْأَيْنُقِ الرُّسُمِ
      Yā khayra man yammama l-ʿāfūna sāḥatahu
      Saʿyan wa fawqa mutūni l-aynuqi r-rusumi
      105. O best of those to whose courtyards repair the seekers of blessings,
      On foot and on the backs of laden camels
      وَمَنْ هُوَ الْآيَةُ الْكُبْرَى لِمُعْتَبِرٍ
      وَمَنْ هُوَ النِّعْمَةُ الْعُظْمَى لِمُغْتَنِمِ
      Wa man huwa l-āyatu l-kubrā li muʿtabirin
      Wa man huwa n-niʿmatu l-ʿuẓmā li mughtanimi
      106. O you who are the greatest sign for the one able to perceive,
      And the most sublime blessing for the one desiring benefit
      سَرَيْتَ مِنْ حَرَمٍ لَيْلًا إِلَى حَرَمٍ
      كَمَا سَرَى الْبَدْرُ فِي دَاجٍ مِنَ الظُّلَمِ
      Sarayta min ḥaramin laylan ilā ḥarami
      Kamā sara l-badru fi dājin mina ẓ-ẓulami
      107. You travelled by night from one sacred place to yet another,
      Just as the full moon travels across the pitch-black sky
      وَبِتَّ تَرْقَى إِلَى أَنْ نِلْتَ مَنْزِلَةً
      مِنْ قَابِ قَوْسَيْنِ لَمْ تُدْرَكْ وَلَمْ تُرَمِ
      Wa bitta tarqā ilā an nilta manzilatan
      Min qābi qawsayni lam tudrak wa lam turami
      108. That night you ascended until you reached a station of nearness
      Only two bows-lengths distant, a station never before attained or even hoped for
      وَقَدَّمَتْكَ جَمِيعُ الْأَنْبِيَاءِ بِهَا
      وَالرُّسْلِ تَقْدِيمَ مَخْدُومٍ عَلَى خَدَمِ
      Wa qaddamatka jamīʿu l-anbiyā'i bihā
      Wa r-rusli taqdīma makhdūmin ʿalā khadami
      109. Thus all the Prophets and Messengers gave precedence to you,
      The precedence of a master over those who serve him
      وَأَنْتَ تَخْتَرِقُ السَّبْعَ الطِّبَاقَ بِهِمْ
      فِي مَوْكِبٍ كُنْتَ فِيهِ الصَّاحِبَ الْعَلَمِ
      Wa anta takhtariqu s-sabʿa ṭ-ṭibāqa bihim
      Fī mawkibin kunta fīhi ṣāhiba l-ʿalami
      110. You traversed the Seven Heavens with them,
      And you were the standard bearer - leading their procession
      حَتَّى إِذَا لَمْ تَدَعْ شَأْوًا لِمُسْتَبِقٍ
      مِنَ الدُّنُوِّ وَلَا مَرْقًى لِمُسْتَنِمِ
      Ḥattā idhā lam tadaʿ sha'wan li mustabiqin
      Mina d-dunuwwi wa lā marqan li mustanimi
      111. Until you left no greater goal for the seeker of eminence and proximity,
      Nor any higher station for the one seeking elevation
      خَفَضْتَ كُلَّ مَقَامٍ بِالْإِضَافَةِ إِذْ
      نُودِيتَ بِالرَّفْعِ مِثْلَ الْمُفْرَدِ الْعَلَمِ
      Khafaḍta kulla maqāmin bi l-iḍāfati idh
      Nūdīta bi r-rafʿi mithla l-mufradi l-ʿalami
      112. All other stations seemed lower in comparison with yours
      Since you were proclaimed in the highest terms - the unique one
      كَيْمَا تَفُوزَ بِوَصْلٍ أَيِّ مُسْتَتِرٍ
      عَنِ الْعُيُونِ وَسِرٍّ أَيِّ مُكْتَتَمِ
      Kaymā tafūza bi waṣlin ayyi mustatirin
      ʿAni l-ʿuyūni wa sirrin ayyi muktatami
      113. So that you would achieve a station of perfect proximity
      Hidden from the eyes, and obtain a secret concealed from all creation
      فَحُزْتَ كُلَّ فَخَارٍ غَيْرَ مُشْتَرَكٍ
      وَجُزْتَ كُلَّ مَقَامٍ غَيْرَ مُزْدَحَمِ
      Fa ḥuzta kulla fakhārin ghayra mushtarakin
      Wa juzta kulla maqāmin ghayra muzdaḥami
      114. So you attained to every excellence without equal
      And you passed alone through every station, far from all others
      وَجَلَّ مِقْدَارُ مَا وُلِّيتَ مِنْ رُتَبٍ
      وَعَزَّ إِدْرَاكُ مَا أُولِيتَ مِنْ نِعَمِ
      Wa jalla miqdāru mā wullīta min rutabin
      Wa ʿazza idrāku mā ūlīta min niʿami
      115. Sublime indeed is the measure of the ranks you have been granted,
      Beyond comprehension the blessings bestowed upon you
      بُشْرَى لَنَا مَعْشَرَ الْإِسْلَامِ إِنَّ لَنَا
      مِنَ الْعِنَايَةِ رُكْنًا غَيْرَ مُنْهَدِمِ
      Bushrā lanā maʿshara l-islāmi inna lanā
      Mina l-ʿināyati ruknan ghayra munhadimi
      116. Glad tidings for us, O assembly of Muslims,
      For truly we have a pillar of support and solicitude that can never be destroyed
      لَمَّا دَعَا اللهُ دَاعِينَا لِطَاعَتِهِ
      بِأَكْرَمِ الرُّسْلِ كُنَّا أَكْرَمَ الْأُمَمِ
      Lammā daʿā Llāhu dāʿīnā li ṭāʿatihi
      Bi akrami r-rusli kunnā akrama l-umami
      117. When God named the one who called us to obey Him
      The noblest of Messengers, henceforward we became the noblest of peoples
      الْفَصْلُ الثَّامِنُ فِي جِهَادِ النَّبِيِّ ﷺ
      Al-faṣlu th-thāminu fī jihādi n-Nabiyyi (ṣalla Llāhu ʿalayhi wa sallam)

      Chapter Eight

      On the Martial Struggle of the Prophet ﷺ

      رَاعَتْ قُلُوبَ الْعِدَا أَنْبَاءُ بِعْثَتِهِ
      كَنَبْأَةٍ أَجْفَلَتْ غُفْلًا مِنَ الْغَنَمِ
      Rāʿat qulūba l-ʿidā anbā'u biʿthatihi
      Ka nab'atin ajfalat ghuflan mina l-ghanami
      118. News of his marching out cast fear into the hearts of the enemy,
      Just as heedless goats are startled at a sudden noise
      مَا زَالَ يَلْقَاهُمُ فِي كُلِّ مُعْتَرَكٍ
      حَتَّى حَكَوْا بِالْقَنَا لَحْمًا عَلَى وَضَمِ
      Mā zāla yalqāhumu fī kulli muʿtarakin
      Ḥattā ḥakaw bi l-qanā laḥman ʿalā waḍami
      119. He continued to meet them on every battle ground,
      Until they were cut to pieces by spears, like meat upon a butcher’s block
      وَدُّوا الْفِرَارَ فَكَادُوا يَغْبِطُونَ بِهِ
      أَشْلَاءَ شَالَتْ مَعَ الْعِقْبَانِ وَالرَّخَمِ
      Waddu l-firāra fa kādū yaghbiṭūna bihi
      Ashlā'a shālat maʿa l-ʿiqbāni wa r-rakhami
      120. They were longing to flee, almost envying
      The corpses carried off by the eagles and vultures
      تَمْضِي اللَّيَالِي وَلَا يَدْرُونَ عِدَّتَهَا
      مَا لَمْ تَكُنْ مِنْ لَيَالِي الْأَشْهُرِ الْحُرُمِ
      Tamḍi l-layālī wa lā yadrūna ʿiddatahā
      Mā lam takun min layāli l-ash-huri l-ḥurumi
      121. The nights passed, without them being able to keep count,
      Except if they were the nights of the Sacred Months
      كَأَنَّمَا الدِّينُ ضَيْفٌ حَلَّ سَاحَتَهُمْ
      بِكُلِّ قَرْمٍ إِلَى لَحْمِ الْعِدَا قَرِمِ
      Ka annama d-dīnu ḍayfun ḥalla sāḥatahum
      Bi kulli qarmin ilā laḥmi l-ʿidā qarimi
      122. As if the religion were a guest that had arrived at their courtyards,
      With every brave chieftain ready to rend the flesh of their enemies
      يَجُرُّ بَحْرَ خَمِيسٍ فَوْقَ سَابِحَةٍ
      يَرْمِي بِمَوْجٍ مِنَ الْأَبْطَالِ مُلْتَطِمِ
      Yajurru baḥra khamīsin fawqa sābiḥatin
      Yarmī bi mawjin mina l-abṭāli multaṭimi
      123. Bringing in its wake a sea of armed men upon fast horses,
      Hurling forth waves of brave warriors in clashing tumult
      مِنْ كُلِّ مُنْتَدِبٍ لِلّٰهِ مُحْتَسِبٍ
      يَسْطُو بِمُسْتَأْصِلٍ لِلْكُفْرِ مُصْطَلِمِ
      Min kulli muntadibin li Llāhi muḥtasibin
      Yasṭū bi musta'ṣilin li l-kufri muṣṭalimi
      124. Each responding to Allah’s summons, seeking His good pleasure,
      Mounting a fierce assault, to fear out unbelief by its roots
      حَتَّى غَدَتْ مِلَّةُ الْإِسْلَامِ وَهْيَ بِهِمْ
      مِنْ بَعْدِ غُرْبَتِهَا مَوْصُولَةَ الرَّحِمِ
      Ḥatta ghadat millatu l-islāmi wahya bihim
      Min baʿdi ghurbatihā mawṣūlata r-raḥimi
      125. Until the religion of Islam, thanks to them,
      After banishment from her homeland was once again unified with her kin
      مَكْفُولَةً أَبَدًا مِنْهُمْ بِخَيْرِ أَبٍ
      وَخَيْرِ بَعْلٍ فَلَمْ تَيْتَمْ وَلَمْ تَئِمِ
      Makfūlatan abadan minhum bi khayri abin
      Wa khayri baʿlin fa lam taytam wa lam ta'imi
      126. Ever protected from her enemies by the best father
      And most excellent husband, so that she was neither orphaned nor widowed
      هُمُ الْجِبَالُ فَسَلْ عَنْهُمْ مُصَادِمَهُمْ
      مَاذَا رَأَى مِنْهُمُ فِي كُلِّ مُصْطَدَمِ
      Humu l-jibālu fa sal ʿanhum muṣādimahum
      Mādhā ra'ā minhumu fī kulli muṣṭadami
      127. They were mountains - ask those who fought against them
      Just what they saw of them on every battlefield
      وَسَلْ حُنَيْنًا وَسَلْ بَدْرًا وَسَلْ أُحُدًا
      فُصُولَ حَتْفٍ لَهُمْ أَدْهَى مِنَ الْوَخَمِ
      Wa sal ḥunaynan wa sal badran wa sal uḥudan
      Fuṣūla ḥatfin lahum ad-hā mina l-wakhami
      128. Ask Hunayn, ask Badr, ask Uhud - seasons of death and destruction
      More calamitous for them than fatal epidemics
      الْمُصْدِرِي الْبِيضِ حُمْرًا بَعْدَ مَا وَرَدَتْ
      مِنَ الْعِدَا كُلَّ مُسْوَدٍّ مِنَ اللِّمَمِ
      Al-muṣdirī l-bīḍi ḥumran baʿda mā waradat
      Mina l-ʿidā kulla muswaddin mina l-limami
      129. Their burnished swords returned quenched and bloody,
      After drinking deep beneath black locks on their enemies’ heads
      وَالْكَاتِبِينَ بِسُمْرِ الْخَطِّ مَا تَرَكَتْ
      أَقْلَامُهُمْ حَرْفَ جِسْمٍ غَيْرَ مُنْعَجِمِ
      Wa l-kātibīna bi sumri l-khaṭṭi mā tarakat
      Aqlāmuhum ḥarfa jismin ghayra munʿajimi
      130. Like writers wielding reed pens for spears,
      Their pens left no part of the bodies unpointed or unmarked
      شَاكِي السِّلَاحِ لَهُمْ سِيمَا تُمَيِّزُهُمْ
      وَالْوَرْدُ يَمْتَازُ بِالسِّيمَا عَنِ السَّلَمِ
      Shāki s-silāḥi lahum sīmā tumayyizuhum
      Wa l-wardu yamtāzu bi s-sīmā ʿani s-salami
      131. Bristling with arms, yet a special quality distinguished them,
      Just as a rose differs by a certain perfumed quality from the thorny salam tree
      تُهْدِي إِلَيْكَ رِيَاحُ النَّصْرِ نَشْرَهُمُ
      فَتَحْسَبُ الزَّهْرَ فِي الْأَكْمَامِ كُلَّ كَمِي
      Tuhdī ilayka riyāḥu n-naṣri nashrahumu
      Fa taḥsabu z-zahra fi l-akmāmi kulla kamī
      132. The winds of victory would present to you their fragrance,
      So that you imagine each valiant one of them to be a beautiful flower in bud
      كَأَنَّهُمْ فِي ظُهُورِ الْخَيْلِ نَبْتُ رُبًا
      مِنْ شِدَّةِ الْحَزْمِ لَا مِنْ شَدَّةِ الْحُزُمِ
      Ka annahum fī ẓuhūri l-khayli nabtu ruban
      Min shiddati l-ḥazmi lā min shaddati l-ḥuzumi
      133. As if, riding their steeds, they were flowers blooming upon a height
      Held there not by the tautness of their saddles, rather by the firmness of their resolution
      طَارَتْ قُلُوبُ الْعِدَا مِنْ بَأْسِهِمْ فَرَقًا
      فَمَا تُفَرِّقُ بَيْنَ الْبَهْمِ وَالْبُهَمِ
      Ṭārat qulūbu l-ʿidā min ba'sihim faraqan
      Fa mā tufarriqu bayna l-bahmi wa l-buhami
      134. The enemy hearts in turmoil, terrified at their mighty power,
      Could hardly tell brave warriors from herds of sheep
      وَمَنْ تَكُنْ بِرَسُولِ اللهِ نُصْرَتُهُ
      إِنْ تَلْقَهُ الْأُسْدُ فِي آجَامِهَا تَجِمِ
      Wa man takun bi Rasūli Llāhi nuṣratuhu
      In talqahu l-usdu fī ājāmihā tajimi
      135. Those whose help comes from the Messenger of Allah,
      Even lions encountering them in their dens would be speechless with fear
      وَلَنْ تَرَى مِنْ وَلِيٍّ غَيْرَ مُنْتَصِرٍ
      بِهِ وَلَا مِنْ عَدُوٍّ غَيْرَ مُنْقَصِمِ
      Wa lan tarā min waliyyin ghayra muntaṣirin
      Bihi wa lā min ʿaduwwin ghayra munqasimi
      136. You would never see a friend of his unaided by him,
      Nor yet an enemy of his undefeated
      أَحَلَّ أُمَّتَهُ فِي حِرْزِ مِلَّتِهِ
      كَاللَّيْثِ حَلَّ مَعَ الْأَشْبَالِ فِي أَجَمِ
      Aḥalla ummatahu fī ḥirzi millatihi
      Ka l-laythi ḥalla maʿa l-ashbāli fī ajami
      137. He established his community within the fortress of his religion,
      As the lion settles down with its cubs in its lair
      كَمْ جَدَّلَتْ كَلِمَاتُ اللهِ مِنْ جَدِلٍ
      فِيهِ وَكَمْ خَصَمَ الْبُرْهَانُ مِنْ خَصِمِ
      Kam jaddalat kalimātu Llāhi min jadilin
      Fīhi wa kam khaṣama l-burhānu min khaṣimi
      138. How often have the words of Allah thrown down those who contended with him,
      How often has the Clear Proof defeated his opponents in argument!
      كَفَاكَ بِالْعِلْمِ فِي الْأُمِّيِّ مُعْجِزَةً
      فِي الْجَاهِلِيَّةِ وَالتَّأْدِيبِ فِي الْيُتُمِ
      Kafāka bi l-ʿilmi fi l-ummiyyi muʿjizatan
      Fi l-jāhiliyyati wa t-ta'dībi fi l-yutumi
      139. Enough of a miracle for you - such knowledge found
      In someone unlettered, living in the Age of Ignorance, and such refinement in an orphan!
      الْفَصْلُ التَّاسِعُ فِي تَوَسُّلٍ بِرَسُولِ اللهِ ﷺ
      Al-faṣlu t-tāsiʿu fī tawassulin bi Rasūli Llāhi (ṣalla Llāhu ʿalayhi wa sallam)

      Chapter Nine

      On Seeking Intercession Through the Prophet ﷺ

      خَدَمْتُهُ بِمَدِيحٍ أَسْتَقِيلُ بِهِ
      ذُنُوبَ عُمْرٍ مَضَى فِي الشِّعْرِ وَالْخِدَمِ
      Khadamtuhu bi madīḥin astaqīlu bihi
      Dhunūba ʿumrin maḍā fi sh-shiʿri wa l-khidami
      140. I have served him with my praise, seeking pardon
      For the sins of a life spent in poetry and the service of others
      إِذْ قَلَّدَانِيَ مَا تُخْشَى عَوَاقِبُهُ
      كَأَنَّنِي بِهِمَا هَدْيٌ مِنَ النَّعَمِ
      Idh qalladāniya mā tukhshā ʿawāqibuhu
      Ka annanī bihimā hadyun mina n-naʿami
      141. Garlanded with these two sins, the consequences of which I dread
      It is as though I were now a sacrificial animal
      أَطَعْتُ غَيَّ الصِّبَا فِي الْحَالَتَيْنِ وَمَا
      حَصَلْتُ إِلَّا عَلَى الْآثَامِ وَالنَّدَمِ
      Aṭaʿtu ghayya ṣ-ṣibā fi l-ḥālatayni wa mā
      Ḥaṣaltu illā ʿala l-āthāmi wa n-nadami
      142. In both these errors I followed only the reckless delinquency of youth
      Achieving nothing in the end but wrong action and regret
      فَيَا خَسَارَةَ نَفْسٍ فِي تِجَارَتِهَا
      لَمْ تَشْتَرِ الدِّينَ بِالدُّنْيَا وَلَمْ تَسُمِ
      Fa yā khasārata nafsin fī tijāratihā
      Lam tashtari d-dīna bi d-dunyā wa lam tasumi
      143. Alas for a soul that has met with only loss in its transactions!
      It did not use this world to help secure the Next, nor even to embark upon negotiations
      وَمَنْ يَبِعْ آجِلًا مِنْهُ بِعَاجِلِهِ
      يَبِنْ لَهُ الْغَبْنُ فِي بَيْعٍ وَفِي سَلَمِ
      Wa man yabiʿ ājilan minhu bi ʿājilihi
      Yabin lahu l-ghabnu fī bayʿin wa fī salami
      144. Whoever sells his Hereafter in exchange for this world,
      Soon discovers he has been cheated, both in present and future gains
      إِنْ آتِ ذَنْبًا فَمَا عَهْدِي بِمُنْتَقِضٍ
      مِنَ النَّبِيِّ وَلَا حَبْلِي بِمُنْصَرِمِ
      In āti dhanban fa mā ʿahdī bi muntaqiḍin
      Mina n-nabiyyi wa lā ḥablī bi munṣarimi
      145. If I were to commit a sin, it would not break my contract
      with the Prophet, nor cut off my connection to him
      فَإِنَّ لِي ذِمَّةً مِنْهُ بِتَسْمِيَتِي
      مُحَمَّدًا وَهْوَ أَوْفَى الْخَلْقِ بِالذِّمَمِ
      Fa inna lī dhimmatan minhu bi tasmiyatī
      Muḥammadan wahwa awfa l-khalqi bi dh-dhimami
      146. For I have a covenant of protection from him by my being named
      Muhammad, and he is the most faithful of all mankind in keeping trusts
      إِنْ لَمْ يَكُنْ فِي مَعَادِي آخِذًا بِيَدِي
      فَضْلًا وَإِلَّا فَقُلْ يَا زَلَّةَ الْقَدَمِ
      In lam yakun fī maʿādī ākhidhan bi yadī
      Faḍlan wa illā faqul yā zallata l-qadami
      147. On the Day of Rising, if he does not take me by the hand
      Out of pure kindness, then just say, ‘What a terrible end!’
      حَاشَاهُ أَنْ يَحْرِمَ الرَّاجِي مَكَارِمَهُ
      أَوْ يَرْجِعَ الْجَارُ مِنْهُ غَيْرَ مُحْتَرَمِ
      Ḥāshāhu an yaḥrima r-rājī makārimahu
      Aw yarjiʿa l-jāru minhu ghayra muḥtarami
      148. Far be it from him to ever deprive the hopeful one of his generous gifts,
      Or to turn back someone seeking refuge without treating him honourably
      وَمُنْذُ أَلْزَمْتُ أَفْكَارِي مَدَائِحَهُ
      وَجَدْتُهُ لِخَلَاصِي خَيْرَ مُلْتَزِمِ
      Wa mundhu alzamtu afkārī madā'iḥahu
      Wajadtuhu li khalāṣī khayra multazimi
      149. For ever since I have devoted all my thoughts to his praise,
      I have found him to be the best guarantor of my salvation
      وَلَنْ يَفُوتَ الْغِنَى مِنْهُ يَدًا تَرِبَتْ
      إَنَّ الْحَيَا يُنْبِتُ الْأَزْهَارَ فِي الْأَكَمِ
      Wa lan yafūta l-ghinā minhu yadan taribat
      Inna l-ḥayā yunbitu l-azhāra fi l-akami
      150. His bounty will not fail even a hand that is dusty and poor,
      For surely the rain may bring forth flowers even on the rockiest of slopes
      وَلَمْ أُرِدْ زَهْرَةَ الدُّنْيَا الَّتيِ اقْتَطَفَتْ
      يَدَا زُهَيْرٍ بِمَا أَثْنَى عَلَى هَرِمِ
      Wa lam urid zahrata d-dunya l-lati q-taṭafat
      Yadā zuhayrin bimā athnā ʿalā harimi
      151. Indeed, I have no more desire for the flowers of this world,
      Like those gathered in by the hands of Zuhayr for his praise of Harim
      الْفَصْلُ الْعَاشِرُ فِي الْمُنَاجَاةِ وَعَرْضِ الْحَاجَاتِ
      Al-faṣlu l-ʿāshiru fi l-munājāti wa ʿarḍi l-ḥājāti

      Chapter Ten

      On Intimate Conversation and Cherished Hopes

      يَا أَكْرَمَ الْخَلْقِ مَا لِي مَنْ أَلُوذُ بِهِ
      سِوَاكَ عِنْدَ حُلُولِ الْحَادِثِ الْعَمِمِ
      Yā akrama l-khalqi mā lī man alūdhu bihi
      Siwāka ʿinda ḥulūli l-ḥādithi l-ʿamimi
      152. O most Noble of all Creation, whose protection can I seek,
      But yours, when the Great Catastrophe overtakes us?
      وَلَنْ يَضِيقَ رَسُولَ اللهِ جَاهُكَ بِي
      إِذَا الْكَرِيمُ تَجَلَّى بِاسْمِ مُنْتَقِمِ
      Wa lan yaḍīqa rasūla Llāhi jāhuka bī
      Idha l-karīmu tajallā bismi muntaqimi
      153. O Messenger of Allah, your great rank will not be lessened by my petition,
      If the Generous One appears as the Avenger
      فَإِنَّ مِنْ جُودِكَ الدُّنْيَا وَضَرَّتَهَا
      وَمِنْ عُلُومِكَ عِلْمَ اللَّوْحِ وَالْقَلَمِ
      Fa inna min jūdika d-dunyā wa ḍarratahā
      Wa min ʿulūmika ʿilma l-lawḥi wa l-qalami
      154. For surely this world and its companion the Next are from your generosity
      And part of your knowledge is knowledge of the Preserved Tablet and of the Pen
      يَا نَفْسُ لَا تَقْنَطِي مِنْ زَلَّةٍ عَظُمَتْ
      إِنَّ الْكَبَائِرَ فِي الْغُفْرَانِ كَاللَّمَمِ
      Yā nafsu lā taqnaṭī min zallatin ʿaẓumat
      Inna l-kabā'ira fi l-ghufrāni ka l-lamami
      155. O my soul, do not despair over an error which may appear immense,
      For surely even grave sins, with divine forgiveness are more like minor lapses
      لَعَلَّ رَحْمَةَ رَبِّي حِينَ يَقْسِمُهَا
      تَأْتِي عَلَى حَسَبِ الْعِصْيَانِ فِي الْقِسَمِ
      Laʿalla raḥmata rabbī ḥīna yaqsimuhā
      Ta'tī ʿalā ḥasabi l-ʿiṣyāni fi l-qisami
      156. It may be that my Lord’s mercy, when He distributes it,
      Will be apportioned in accordance with the magnitude of sins
      يَا رَبِّ وَاجْعَلْ رَجَائِي غَيْرَ مُنْعَكِسٍ
      لَدَيْكَ وَاجْعَلْ حِسَابِي غَيْرَ مُنْخَرِمِ
      Yā rabbī wa j-ʿal rajā'ī ghayra munʿakisin
      Ladayka wa j-ʿal ḥisābī ghayra munkharimi
      157. O my Lord, let not my hopes in You be cast back unfulfilled,
      Nor let my firm conviction [of Your Goodness] be thrown into disarray
      وَالْطُفْ بِعَبْدِكَ فِي الدَّارَيْنِ إِنَّ لَهُ
      صَبْرًا مَتَى تَدْعُهُ الْأَهْوَالُ يَنْهَزِمِ
      Wa l-ṭuf bi ʿabdika fi d-dārayni inna lahu
      Ṣabran matā tadʿuhu l-ahwālu yanhazimi
      158. Be kind to Your servant, both in this world and the Next,
      For his patience, when called upon by dreadful fears, just disappears
      وَأْذَنْ لِسُحْبِ صَلَاةٍ مِنْكَ دَائِمَةٍ
      عَلَى النَّبِيِّ بِمُنْهَلٍّ وَمُنْسَجِمِ
      Wa'dhan lisuḥbi ṣalātin minka dā'imatin
      ʿAla n-nabiyyi bi munhallin wa munsajimi
      159. And let a cloud of blessings from You pour down
      Upon the Prophet, raining down unceasingly
      مَا رَنَّحَتْ عَذَبَاتِ الْبَانِ رِيحُ صَبًا
      وَأَطْرَبَ الْعِيسَ حَادِي الْعِيسِ بِالنَّغَمِ
      Mā rannaḥat ʿadhabāti l-bāni rīḥu ṣaban
      Wa aṭraba l-ʿīsa ḥādī l-ʿīsi bi n-naghami
      160. As long as the easterly breezes sway the willow boughs,
      And the caravan leader urges on his white camels, delighting them with his songs
      The following seven verses were not in the original Burda, but were added at a later date
      ثُمَّ الرِّضَا عَنْ أَبِي بَكْرٍ وَعَنْ عُمَرَ
      وَعَنْ عَلِيٍّ وَعَنْ عُثْمَانَ ذِي الْكَرَمِ
      Thumma r-riḍā ʿan Abī Bakrin wa ʿan ʿUmara
      Wa ʿan ʿAliyyin wa ʿan ʿUthmāna dhi l-karami
      And grant Your good pleasure to Abu Bakr and Umar
      And to Ali and Uthman, the noble and generous
      وَالْآلِ وَالصَّحْبِ ثُمَّ التَّابِعِينَ فَهُمْ
      أَهْلُ التُّقَى وَالنَّقَى وَالْحِلْمِ وَالْكَرَمِ
      Wa l-āli wa ṣ-ṣaḥbi thumma t-tābiʿīna fa hum
      Ahlu t-tuqā wa n-naqā wa l-ḥilmi wa l-karami
      And to the Family and the Companions and Followers,
      For they are the people of true mindfulness of God and of purity, forbearance and generosity
      يِا رَبِّ بِالْمُصْطَفَى بَلِّغْ مَقَاصِدَنَا
      وَاغْفِرْ لَنَا مَا مَضَى يَا وَاسِعَ الْكَرَمِ
      Yā rabbī bi l-Muṣṭafā balligh maqāṣidanā
      Waghfir lanā mā maḍā yā wāsiʿa l-karami
      O my Lord, by the Chosen One, let us attain all that we are hoping for,
      And pardon us for what has passed, O Boundlessly Generous One
      وَاغْفِرْ إِلَهِي لِكُلِ الْمُسْلِمِينَ بِمَا
      يَتْلُونَ فِي الْمَسْجِدِ الْأَقْصَى وَفِي الْحَرَمِ
      Waghfir ilāhī li kulli l-muslimīna bimā
      Yatlūna fi l-masjidi l-aqṣā wa fi l-ḥarami
      And, O God, forgive all the Muslims their wrong actions,
      By that which they recite in the Masjid al-Aqsa, as well as in the Ancient Sanctuary
      بِجَاهِ مَنْ بَيْتُهُ فِي طَيْبَةٍ حَرَمٌ
      وَإِسْمُهُ قَسَمٌ مِنْ أَعْظَمِ الْقَسَمِ
      Bi jāhi man baytuhu fī ṭaybatin ḥaramun
      Wa ismuhu qasamun min aʿẓami l-qasami
      By the rank of the one whose dwelling is a sanctuary in Tayba
      And whose very name is one of the greatest of oaths
      وَهَذِهِ بُرْدَةُ الْمُخْتَارِ قَدْ خُتِمَتْ
      وَالْحَمْدُ لِلّٰهِ فِي بَدْءٍ وَ فِي خَتَمِ
      Wa hādhihi burdatu l-mukhtāri qad khutimat
      Wa l-ḥamdu li Llāhi fī bad'in wa fī khatami
      This Burda of the Chosen One is now complete,
      Praise be to Allah for its beginning and for its end
      أَبْيَاتُهَا قَدْ أَتَتْ سِتِّينَ مَعْ مِائَةٍ
      فَرِّجْ بِهَا كَرْبَنَا يَا وَاسِعَ الْكَرَمِ
      Abyātuhā qad atat sittīna maʿ mi'atin
      Farrij bihā karbanā yā wāsiʿa l-karami
      Its verses number one hundred and sixty,
      Ease, by them, all of our difficulties, O Boundlessly Generous Lord