Qasidah Burdah

basmala
BURDAH
of Imam al-Busiri
T
E
For ward
S h a y k h M u h a m m a d a l - Ya q o u b i
Tr a n s l a t i o n a n d Fo o t n o t e s
ESSENTIAL ISLAM
FORWARD QASIDAH
Lorem ipsum dolor sit amet,
consectetur adipiscing elit. Nam
mattis, quam sit amet hendrerit
AL-BURDAH
maximus, nisl odio condimentum
tortor, at mollis risus justo cursus Canto One Canto Two
ex. Vestibulum pretium pretium THE LAMENT AND CAUTIONING
finibus. COMPLAINT OF LOVE AGAINST
Pages 5 -10 EGOISTIC DESIRES
Donec mattis lacinia scelerisque. Pages 11 -18
Nulla mi augue, pellentesque in
semper sit amet, mollis a massa.
Phasellus condimentum dignissim Canto Three Canto Four
volutpat. Suspendisse tincidunt, PRAISING THE BIRTH OF
arcu eu pretium sodales, quam THE PROPHET THE PROPHET
mi placerat ligula, eu luctus nibh Pages 19 - 32 Pages 33 - 38
dolor id ex. Nunc ac vehicula
diam. Praesent congue risus non
porta gravida Canto Five Canto Six
THE MIRACLES OF IN PRAISE OF THE
Sed consectetur, erat ac sollicitu� THE PROPHET EXALTED QUR’AN
din tempus, ante odio volutpat Pages 39 - 46 Pages 47 - 54
orci, ac tincidunt nisl neque ac
quam. Suspendisse mollis rutrum
nulla vitae efficitur. Aliquam eu Canto Seven Canto Eight
sem tortor. Sed dapibus erat at THE NIGHT JOURNEY THE CHIVALROUS
mauris sollicitudin, at fringilla AND ASCENSION OF STRUGGLE OF
metus rutrum. Nulla dignissim THE PROPHET THE PROPHET ‫ﷺ‬
blandit blandit. Pages 55 - 60 Pages 61 - 70
Donec vulputate ac justo eget
efficitur. Nam sagittis erat eget Canto Nine Canto Ten
interdum porta. Nam mauris nisl, THE PROPHET'S OBSECRATIONS
pretium eu rutrum et, aliquet sit INTERCESSION AND PRESENTING
amet tellus. Sed imperdiet mattis Pages 71 - 76 NEEDS
leo condimentum egestas. Nam Pages 77 - 84
porta congue nunc, vitae aliquam
velit fermentum faucibus.
Suspendisse tincidunt, arcu eu EXPLORING
pretium sodales, quam mi placerat
ligula, eu luctus nibh dolor id ex.
Nunc ac vehicula diam. Praesent
THE BURDAH
congue risus non porta gravida
A SYNOPOSIS OF IMAM AL-BUSIRI'S
Sed condimentum, nulla at THE BURDAH BIOGRAPHY
dictum bibendum, orci lectus Pages 71 - 76 Pages 71 - 76
pharetra dolor, ut mollis enim.
THE LEGEND OF THE VIRTUE OF
THE BURDAH THE BURDAH
Pages 71 - 76 Pages 71 - 76
His Eminence,
Shaykh Muhammad
al-Yaqoubi
CONTENTS
ABOUT ESSENTIAL ISLAM
INDEX AND FRONT MATTER Pages 71 - 76
ACKNOWLEDGEMENTS
Pages 71 - 76
PREFACE
Pages 71 - 76
CHAIN OF TRANSMISSION
FOR THE BURDAH
Pages 71 - 76
FORWARD
Pages 71 - 76
BIBLIOGRAPHY
Pages 71 - 76
BURDAH
of Imam al-Busiri
T
E
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THE LAMENT AND COMPLAINT OF LOVE
َ َ � َ ‫خ‬ � ‫ن‬ ُ � � َ‫أ‬

‫ـحـ ـ ــمد ِل ِّٰله م�ُ� شِ�ْ� ي� ْالـ�ل ِْق �� ْمن عد ٖم‬ ْ َ ‫� ْل‬ i
Praise be to Allah ‫!ﷻ‬ Originator of creation from non-existence2,
َ � � ِ‫خ� ت� ف‬ ٰ َ ُ َ َّ َّ �‫ث‬
‫�ُـم ا�لصل ى ال�ْم�ْ� َِـار � ي� ال �ْ�قد ٖم‬ ‫ل‬ ‫ع‬ ‫اة‬
ً‫س ـ ـ ـ �ـل ّْم َد ئا� �مًـــــــا أَ� َ�دا‬
Then prayers be upon the one chosen since pre-eternity3.
� َ ّ َ َ َْ�
‫ب‬ ِ � َ ‫و‬ ‫ل‬ ِ ‫ا� ص‬ ‫مَول ي‬ ii
My Lord! Send boundless prayers and greetings

�ُ �َ� َ
‫حـ �� ب� ي�ْ� ��بك خَ� ْي� ِر الْ خـ�ل ِْق ك �ل �ّ� ٖهم‬ َ � ‫َع ٰلى‬
Upon your beloved ‫ﷺ‬ - the best of mankind
َ ْ
‫ﷺ‬ - always and forever.
ُّ َ َ‫أ‬
َ
‫ان ِب� ِذ يْ� سل ٖ�َم‬ ۢ ٍ ‫�� ْمن �ت�َـذك ِر �ج� ي�ر‬ 1
Is it from reminiscing about neighbours from Dhu Salam4

َ َ � ْ َ‫� َم َـزج� ت‬
‫� َدم ��ْعًا ج� ٰرى �� من ُم�ق�ْل ٍة ِب�د ٖم‬
ۢ
ٓ �‫أَ ْ � ّ ت ّ ْ ُ ْ ت � ق‬
That tears, mingled with blood5, flow from your eyes.
ٍَ‫ك ��ا�ظمة‬ َ
‫الر ي�ح �� من ِ�لْ�َـا ِء‬ ِ �‫ـ‬ ِ َ�‫�م َهـ ب‬ 2
Or was
َ
it the wind
ٓ
that
� ْ
stirred from
ِ‫ف‬ ُ
Kazimah’s6
ْ َ َ َ‫أ‬
direction,
�
‫َو�وم ضَ� ال�ْ ب�رق � ي� ا�ل�ظَّل َمـــــــا ِء �� من ِإ� ض� ٖم‬
ْ ْ
And the lightning7 that flashed in the darkness of Iddam8?
CANTO 1
1
Imam al-Busiri � begins his ode in a very clas-

sical manner. Using apostrophe (tajrid) - where
an author writes in the second person - Imam
al-Busiri � figuratively addresses a projection of
himself and seemingly asks a series of questions.
Yet, in reality he is interrogating himself, as he
examines his love for his beloved through lyrical
yearning and its subsequent lament.
By not mentioning the Prophet ‫ ﷺ‬directly, Imam

al-Busiri � attempts to conceal his devotion
through clever nostalgic rhapsody, where he
mentions terms that all relate to Madinah. This
is called thematic patterning, which is used to
showcase poetic motifs and diction that invoke
memories of a 'lost' beloved.
INTERESTING FACTS
hh Did you know couplets (i) and (ii) are not
part of the Imam al-Busiri's � actual Burdah.
Couplet (i) was added much later and is
not attributed to Imam al-Busiri �. With this
said, reciters worldwide begin their recitation
of the Burdah with this couplet - such is its
acceptance.
hh Couplet (ii) is the Burdah's chorus/refrain,
which comprises of its most famous lines.
Although not part of original Burdah when
it was penned, some narrations state that
this couplet was gifted to Imam al-Busiri �
by the Prophet ‫ ﷺ‬during the Imam's most
illustrious dream. Whilst other narrations say
the chorus was added later to the poem by
Imam al-Busiri �.
Canto 1 - The Lament and Complaint of Love 6

�‫ْ ف‬ َ‫�ْك إ� ْن ق�ل ت‬ َ ‫َ ن‬
‫�ْ� اك ُ��ف�َا �ه ََـم�ت�َا‬ ِ �‫�ف�َـما �� لـع ي�َ� �َ�ْ� ي‬ 3
What ails your eyes? You say “stop”, but the tears continue to flow,
‫�ْ� اس ت��ْ� ��َ� ْفق �يَ �� ٖهم‬ َ‫بك إ� ْن ق�ل ت‬ َ

�ْ� ‫ل‬ �
َ�‫ق‬ ‫ل‬ �� ‫ا‬ ََ
‫م‬
‫و‬
ِ ��
� َ َّ َ‫أ‬
And your heart? You say “wake up”, yet it remains bewildered.
� ْ َ َ‫أ‬
‫�ُ� م ن�ُ��ْك� ٌ�تم‬ َّ ُّ َّ
‫� ي�ح َس ب� ا�لص ب� �ن ْالـح ب‬ ُ 4
Does the lover think this passion can be concealed

� �‫ن ُ َ ض‬
‫� َم ـ ـ ــا َب� ْي� َن م ن�ُ��ْس�َ�� ٍجم �� م��ْه وم�ُ�ْط َِر ٖم‬
When his tears are pouring and his heart is inflamed?
� ٰ َ � َ ْ ُ‫ْ ت‬ ٰ ْ َْ
‫ل�َولا اله�َوى ل�َم � ِرق دم�ْعًا على َطل ٍ�َل‬ 5
‫َ َ أَ ق‬
If not for [this] passion, you would not grieve over an abandoned camp9,
� َ ْ َ ‫ت‬
‫�َان والْـع�َل ٖ�َم‬ ِ �‫ولا � ِر�� ل ِـذك ِر ا �ْل ب‬
Or spend nights recalling the [fragrant] willow10 and mountain [peak]11.
ْ ‫ت‬ َ َ ‫ف َ َ تُ ن ُ ح ّ � َ َ َ ش‬
�‫�ك ي��ْف ��ْ�ك ر ب�ًا ب�ۢــع�ْد ما��هد‬ 6
So how can you deny this love when witnesses of tears

َّ ُْ ُ ُ َ
‫ِب�هٖ َعل ي�َ��ْك عدول ا�لـدم ِ�ْع وا�لسَـــــــ� ٖق�َم‬
ّ َ
َّْ �‫َ أَ � تَ � َ ْ ُ خ‬
And heartbreak testify so strongly against you?
ً ‫ن‬ َ ‫�ض‬ َ َ ْ َ
‫و��ث�ْـ بَ�ـ� الْو ج�د �َط ي� ع ب� ٍرة و �ى‬ 7
The torment of love has inscribed two tear-lines upon your cheeks,
‫ن‬ � َ َ ْ َّ �‫َ َ َ ٰ خ‬
‫� ـ ـ ــد ي�ك والْـع�َ� ٖ�َم‬ َ ‫ه�َار على‬
ِ �ْ�‫�� م�ث�ْل ال ب‬
As insipid as yellow and blood-red roses12.
hh The original Burdah begins from couplet one.
hh The first word on couplet four can be read
with a kasra َ or َ‫ أ‬a fatha. So, it can read as
َ َ‫أ‬
�‫ � ي� ْح َس ُب‬or �‫� ي� ْح ِس ُب‬. The fatha version is more
common and the kasra is from the Moroccan
dialect.
hh It is reported that Imam al-Busiri � fell
asleep whilst reciting couplet eight, and it is
during this dream that the Imam was hon-
oured to recite the Burdah for the Prophet ‫ﷺ‬.
The Ulema mention that reciting this couplet
profusely before sleeping is, if Allah wills,
a means of being blessed with the beatific
vision of the Prophet ‫ ﷺ‬in one's dreams.
hh The author adopts thematic patterning for
this section and this is very common for this
type of poem. Just as the names of the plac-
es en route to Madinah are often celebrated
in Islamic poetry.
FOOTNOTES
1 A canto is a section/chapter into which certain long poems are divided.
2 One of the greatest marvels of the Universe is the creation of everything from
nothing, and this attribute belongs to Allah ‫ ﷻ‬alone: “ Verily, His command, when
He intends a thing, is only that He commands it, “Be”, and it is!” {23:82}.
3 The chosen one before pre-eternity is our beloved Prophet ‫ ﷺ‬and this is authen-
ticated through well known sound narrations that confirm that the Prophet ‫ ﷺ‬was
already a Prophet when the Prophet Adam � was between spirit and body:
“Truly I was [already], in the sight of Allah, the Seal of Prophets, when Adam was
still kneaded in his clay...” (Ahmad).
4 Dhu Salam is a place between Makkah and Madinah, with it being closer to the
latter. It is a place where the Prophet ‫ ﷺ‬rested when he travelled between the two
cities.
5 Tears of happiness are cool and tears of sorrow are warm, thus signifying the au-
thors extreme anguish.
6 Kazimah is a valley near Madinah and the winds that blow from its direction are
stoking the authors fervour for the beloved, as they carry the sweet alluring scent
(i.e. Prophetic musk) of his beloved across the land.
7 The lighting serves as another poignant reminder for the protagonist, as it lights up
the horizon from the direction of his beloveds abode.

َ َ
‫نَ�ع ْ�َم َس ٰرى �ط يَ� ُ�ْف م ْ�َن أ� �ه ْٰوى ف� أ� َّ قر� ِ� ْ�ن‬
‫ي‬ َ
8
َ‫َّ ت ْ أ‬
Yes! At night, visions of my beloved manifested, depriving me of sleep;
ُ َ‫َ � ُّ َ ت‬
‫ا� ِب�ال�ل ٖ�َم‬ ِ ‫�ُ� ي�ع�ْ� ِر� ا�لـلَّـذ‬ ‫ض‬ ‫و ْالـح ب‬
[Everyone knows] love is famous for impeding pleasure with pain13!
ًَ ّ ْ �� َ ْ ِ‫َ َ ْ ف‬
‫ي�الا ��ئ� ِـم ي� � ي� اله�َوى الْعُذ ِر ِي� م�َع ِ�ْذرة‬ 9
ْ َ‫أ‬
O you - who rebukes me for this chaste [udhri] love - accept my excuse.
َ
‫�� ِنّم� ي ْ� ِإ� �َل ي��ْك َول ْ�َو �� َ�ف�ْ� ل ْ�َم �ت�َـل ٖ�ُم‬
َ ‫ت‬ �‫ص‬ ‫ن‬
Yet, had you judged fairly, you would find me blameless14.
َ � � َ ْ‫َ َ ت‬
‫س� تِت�َ� ٍر‬ ْ� ‫ـالِ� لا ِس ّ ِر يْ� ِب� ُم‬ ‫ح ي‬ َ ‫عد�ك‬ 10
May you be spared my predicament: A secret that cannot be hidden

� ‫ن‬ ُ ْ ‫ئ‬ ٓ َ َ َ َ‫� ُ ش‬
‫�َ��سم‬
ٖ ‫�َن الْو� ِاة ولا دا� يِ� ِب�م�ْح‬ ِ ‫ع‬
ٗ‫ُّص�ْح ل�ٰك ْن ل ْ�َس تُ� أَ� ْس َمع�ُه‬
from even my critics and for that which there is no cure [to this malady]!
َ �‫ا�ل‬ ‫ن‬ � ‫ن‬

�َ�‫ت‬ ْ‫ـح�ض‬
ّ �
ِ ِ‫َم َ ي‬
� 11
You offered me good advice, but I did not listen;
َ َ ْ ِ‫ف‬ َّ � َّ � َّ
‫ـ��ح� ع ِ�َن ْالـع�ُذ ِال � ي� صم ٖم‬ ‫ِإ�ن الْـ �ُم ب‬
For lovers are deaf to the clamour of critics.
َ َ ْ ِ‫ف‬ َّ‫نِّ ْ تَّ ْ تُ نَ � َ ش‬
‫�ْ� � ي� عذ ٍل‬ ‫ِإ�� ي� ا�ه�َم� �� ي�ص�ْح ا�ل� ي� ِب‬ 12
ُ‫َ شَّ ُ أَ ُ فِ ْ ن‬
I suspect even the counsel of my own grey hair,
ُّ ‫ت‬
‫ص�ْح ع ِ�َن ا�ل� ٖه�َم‬
Even though this
ٍ � �‫�ْ� � ب��ْـع�َد � ي‬
apprisal is far from
‫وا�ل� ي� ب‬
deception.
8 Mount Idam is located near a valley in Madinah in the mountains of Tihamah.
9 The camp is alluding to a place that reminds Imam al-Busiri � of his beloved, thus
making him, the lover, fall further into 'ruin'.
10 A fragrant Cypress tree under which the Prophet ‫ ﷺ‬rested.
11 Refers to the tip of Mount Idam.
12 This line shows the author is completely lovesick and his symptoms are apparent
through his pallid complexion. The red lines signify Imam al-Busiri's � tears, and
the yellow lines his emaciation.
13 There has to be pain in love; if a person only displays ecstatic behaviour, then it is
not true love.
14 In this couplet, Imam al-Busiri � makes an extremely clever reference to the tribe of
ْ �
Bani Udhra (�‫ )الْع�ُذ ِر ّ ِي‬in order to present his excuse for his vestal love. In doing so, he
likens his love to that of the classic and most famous Udhri lovers, Laila and Majnun,
who were never reproached due to the purity of their love. The real ‘Majnun’ is said
to be the poet Qais Ibn al-Mulawwah �, and the real ‘Laila’, also a poet, is Laila
bint Sa’d al-Amiriya �. Bani Udhra was a very famous tribe with many of their
men and women folk deeply in love, but despite this, they never transgressed any
boundaries due to the purity of their love - as a result many died due to the extremity
of their love. A man from Bani Udhra was once asked why so many of his tribesmen
died out of love and passion, he replied: "Our hearts are tender [and easily enam-
oured], our women chaste".

CAUTIONING AGAINST EGOISTIC DESIRES
ْ � � َّ َ‫َّ أ‬
�َ�‫ظ‬ ‫ُّوء مَـــــــاا�تَّـعَ� ت‬ َ
ِ ْٓ ‫�ف�َ ِإـ�ن �مار ي ْ�تِ� ِب�ا�لس‬ 13
My fickle ego did not accede to admonishment,

ْ َّ‫ْ َ ج � ن ْ ش‬
‫�ْ� َوال َه�َر ٖم‬ ‫ي ِب‬ � �‫ا�ل‬ ‫�� من � �ه�ْ� َلهـ ــا ِب�� ِ�َذ ي� ِر‬
For it was - to warnings of grey hair15 and old age - ignorant.
� � � ْ َّ َ َ‫َ أ‬
‫َولا �عد ت� �� َمن الْ ��ف�ع ِ�ْل ْالـ�ج�َ�م ي� ِ�ْل ق� ٰرى‬ 14
It did not
ْ
prepare
ُ َ ْ َ
a
‫�غ‬
feast of
ْ‫أ‬ good
َ‫أ‬
deeds to present
‫�ت�َ� ٖم‬ ‫� يض�َ� ٍ�ْف �ل َّ�َم ب� َر� ِس ْ� ي�ر مح ِش‬

‫ِ ي‬
ٗ‫�ْ� أَ� ْعل ُ�َم أَ� ن� ِّْ� �مَـــــا أُ� َو� ُق��ّـره‬
To the candid guest16 that now camps over my head.
ُ‫ك ن� ت‬ ُ ‫ل ْ�َو‬
‫ي‬ 15
Had I known that I could not honour this guest17,

َ َ
‫� ِس ًّرا �ۢ�ب َـ َدا يْلِ� �� نم� ُ�ْه ِب�ال�ْك� ٖت�َم‬ ُ‫ك� ْت�َم ت‬
I would have concealed18 his secret19 with black dye.
‫�غ�َوا َي� ِت�ه�َا‬ َ ‫�َن ْلِّ� ب� َ ِ ّرد �ج� َماح �ِم ّْن‬ ْ ‫م‬
ٍ ِ ‫ي‬ 16
Who will [now] restrain my bolting ego from error20,
‫خ‬ � ُ َ ُّ َ ُ َ َ
ٖ ‫كما ي�رد �ج�ماح ْالـ� ي�َ� ِ�ْل ِب�ا�لـل‬
‫ُّـ�ج�ُم‬
In the manner wild stallions are reined in by [yanking] bridles.
CANTO 2
In this section, Imam al-Busiri � defines the
reality of Muhammadan love - also known as
ishq-e-Muhammad14 - using actualisation and a
poetic framework of exceptional prose.
The author then uses this second chapter to way-

mark this ascent to felicity by gifting the Burdah's
readers the secret to unlocking Muhammadan
Love - with his own journey acting as the key.
By coming to terms with the struggle of his soul,

Imam al-Busiri � repents for a life of sin and
through this sincere remorse is purified. This now
enables him to manifest a higher love; which in
reality is a reflection of the Prophet's ‫ﷺ‬ love for
his ‫ ﷺ‬followers.
INTERESTING FACTS
hh Couplet eighteen is one of the most famous
lines of the Burdah.
FOOTNOTES
A pure, true, chaste, and higher love that perfects a believers faith: “None of you
14 will have faith till he loves me [i.e. the Prophet ‫ ]ﷺ‬more than his father, his children,
and all mankind...” (Bukhari).
15 Although grey hair serves as a poignant reminder about the impending reality of
death, the author is telling us here, as well as at the end of the first chapter, that he
willingly chose to ignore these signs.
16 The guest refers to grey hair, who unlike traditional guests is here to stay for longer
than three days - in this case, until death.
17 Imam al-Busiri � regrets the passing of his youth. As if to say, he would have pre-
pared much better for the Day of Judgement had he realised the error of his ways
much sooner. This is also a simile for one of the best qualities of the Arabs which is to
honour the guest. So, just as the Bedouin’s offered the best hospitality to their guests,
a person should prepare a similar feast of good deeds for the grey hair that sets up
permanent camp on their head.
Canto 2 - Cautioning Against Egoistic Desires 12

َ َ َ � ْ ُ َ‫ف َ ت‬
ِ‫ك ْس َر ش� َ ت‬
‫ه�ْو�ه�َا‬ �ْ ‫�َاص ي‬ ِ ‫ع‬ ‫ـم‬ ْ ‫ال‬ �‫�لا �رم ِب‬ 17
Do not attempt to curb unlawful desires through indulgence21,

َّ ‫ن‬ َ َ َ‫َّ طّ َ ُ ّ ْ ش‬
‫ِإ�ن ا�ل َـع�َـام ي�� ِق�َو ي� �ه�ْوة ا�لـ� �� ٖهم‬
As food only intensifies a glutton’s appetite.
ٰ‫كا� � � ّلط�ف�ْل إ� ْن تُ� ْل ُه شَ� َّ� َعلى‬ َ ‫ا�ل�� ُف�ْس‬ َ ّ‫َو ن‬

‫ب‬ ‫ِ ِ ه�ْ�م‬ 18
The self is like an infant: If neglected, it will grow up still loving

�‫ف‬ �‫َ ف‬
‫الر�ضَ ِاع َ ِإو� ْن ت��ْ� ْ�طم ُه ي� ن�َـ��ْ� �َ� ٖطم‬ َّ � ّ‫ح ب‬
ِ
ٗ‫اهـ ــا َو َح ِاذ ْر أَ� ْن تُ� َ � �ول يّ��َه‬
To suckle; but if discouraged, it will be weaned.
� َ ْ ْ ‫ف‬
َ ‫�اص ِرف ه�َو‬ 19
َ َ‫أ‬
[So] divert the ego’s desires and beware of empowering it,
ُ ّٰ َ َ‫َ ت‬ ْ َّ
‫ص�ْـم �و ي�� ٖ�صـم‬ ْ ٰ
ِ �‫ِإ�ن اله�َوى ما �ولى ي‬
ٌ َ‫� ٓئ‬ َ َ‫َ َ ه� َ ْ فِ ْ أ‬
For vain desires either destroy or defile22 that which it controls.
‫ســـــا ِ�مة‬ َ ‫ور ِاع َـا وه ي َ� � ي� ال�ع�ْم ِال‬ 20
ُ‫َ ْ َ ْ تَ ْ ت � َ ْ ٰ ف َ ت‬
Shepherd over it as it grazes in the field of actions,
‫��سم‬
ٖ � ‫�َ� الْـمرعى �لا‬ ِ ‫ِإو�ن ِه ي� اس�حل‬
And should it find the pasturage sweet, do not let it roam23.
ً‫�َ� ل�َ َّـذ ًة � �ل ّْـل َم ْرء ق� تا� َلة‬ ْ‫ح َّـس ن� ت‬ َ � ‫ك ْم‬
َ
ِ ِ 21
How often it
َّ
has
ِ‫ف‬
found delight
َّ َ‫ْ أ‬ in deadly pleasures,

ُ‫ْ َ ث‬
َ
‫�� من ح ي��ْ� ل�َم ي�د ِر �ن ا�لسم � ي� الدس ٖم‬ َّ ُّ َ ْ
Unaware that poison is hidden within the cream24!
18 The grey hair is the secret; its arrival divulges - to the world - the age of a person.
19 This shows the author's remorse. Reflecting, in hindsight, and feeling ashamed be-
fore Allah ‫ﷻ‬, he wants us to know that if he had a chance to turn back time, he
would have changed his ways well before the arrival of grey hair.
20 The struggle against the ego is real and only by turning back to Allah ‫ ﷻ‬can this
battle be won.
21 Imam al-Busiri � is offering an antidote to the snares of one's ego, and that is to
refuse to meet its demands by starving it from its desires.
22 If the ego is given authority, then it has the power to ruin a person.
23 Sometimes performing certain acts of worship, even if they are permitted or rec-
ommended, can be pleasing for one's ego. Thus, the author is warning readers to
not rest on their laurels and keep their wits about them during the performance of
their actions. If a certain act pleases the ego, then a person should swiftly move
onto another. Similarly, a person must be the shepherd of their ego, otherwise it will
graze on the unlawful.
24 Quite often, unlawful actions of disobedience are sugar coated in order to make
them desirous to the ego, yet their reality is the opposite: “Paradise is surrounded
by hardship and the Hell-Fire by temptations...” (Muslim).
25 Imam al-Busiri � warns against the complete and sudden withdrawal from an ad-
diction. Similarly, the ego needs to be weaned gently, as any abrupt changes or
complete cessation may in fact lead a person falling further astray.
26 Always oppose the Devil and the lower self, for they are both trying to lure people
away in order to ambush them. Oppose them by doing the opposite of what they
invite you towards.
27 An expression from the author that indicates his lack of reliance upon his deeds.
Canto 2 - Cautioning Against Egoistic Desires 14

ْ َّ ْ �‫�ج‬ ْ َ ‫ئ‬ َ َّ َ ‫َ خْ ش‬
‫��ش� ٍ�َع‬
‫ب‬ ‫من‬ ‫و‬
�� ‫ع‬ٍ ‫ُو‬ ‫من‬ �� ‫س‬ �‫ا‬
ِ ‫س‬ ‫الد‬ � �‫وا‬ 22
Remain vigilant against the snares of hunger and satiety,
‫خ‬ ّ‫ت‬ َ � ٌّ َ‫ُ َّ َ خ� َ ش‬

‫�َم‬ ٖ �‫ا�ل�ــ‬ ُ ‫�ف�َـر ب� م�ْم�َصةٍ �ر م�ّن‬
ْ�‫ام� َت�َل�أَ ت‬
Sometimes an empty belly can be worse than a full stomach25.
‫َ ت� غ َّ َ ْ َ ْ ق‬
ْ� ‫�ْ�� ِف�ْر ِ� الدم�ْع �� من ع ي� ٍن � ِد‬ َ ‫واس‬ 23
Dry the tears from an eye that has gorged

َ ّ ‫ن‬ َ � ْ ْ َْ َ َ � َ
‫�� من الْـمح ِار ِم والزم ح�م ي�َـة ا�ل�َـد ٖم‬
On forbidden deserts and cling to a strict diet of repentance.
�‫ا�ل� ي�َّ� �ْط ََان َو �اع ِْص��همَـا‬ ‫ا�ل�� َف�ْس َو ش‬ َ ّ‫َو خَ�ا�� ِلف ن‬ 24
Oppose the [lower] self and Satan by defying them,
َّ‫ُّص�ْح � ت‬
َ �‫ا�ل‬
‫اك ن‬ َ َ‫َ � ْ َ � َّ�ض‬
‫ف�َـا� �� ٖهم‬ ‫ِإون ه�ُما َمـح‬
And if either offers you advice, then remain suspicious.
َ َ � ُ َ
‫َولا ت�� ْ�طع �� نْم� �ه َُما خ� َْصم�ًـا َّولا ح ك ًما‬ 25
ْ َ ْ �‫أ َ نْ تَ تَ ُ َ َ � خ‬
Submit to neither, whether they come as adversary or arbiter,
�
‫�ف�َـ�� ع ِ�ْرف ك ي��ْد ْالـ�َص ِم وال َحك ٖ�َم‬
� َ َ �‫ت�َ�غ‬ َ‫أ‬
As by now, you should have cottoned onto the subtle tricks of both26.
�‫ق‬
‫�س�ْ� ْ� ُ��فر الله �� ْمن � َْو ٍل ۢ ِب�لا ع ََـم ٍل‬ 26
ّ ً َ ُ‫ل�َ� ْق�َد �نَ َس� ت‬

I beseech Allah's ‫ﷻ‬ forgiveness for my utterances bereft of action;
‫�ْ� ِب�هٖ �ن ْسلا ِل ِذ يْ� �عُ� ٖق�ُم‬ ‫ب‬

Like expecting children to spring from a sterile man.
ُ �‫ت‬ ْ َّ َ ْ ‫خ‬ � َ ُ َ َ‫أ‬
‫ت‬ َ
ٖ‫ـ� ي�ر ل ِك ْن ما ا��َــم ْر� ِب�ه‬‫ئ‬ ٰ� َ� ‫�م ْر�ك ْال‬ ‫ت‬ 27
I counsel you to good, all whilst failing to take heed myself,

َ �‫ق‬ ُ‫َ َومااس ت��ْ� ق� ََ� ْـم ت‬
‫� �ف�َ َـما � َْو يْلِ� ل�َك اس ت��ْ� �َ� ٖ�قم‬
And being crooked, how dare I tell you: “Be upright!”.
ً‫َو َلا تَ� َز َّو ْد تُّ� ق�� َ�ْل ال�ْم ْ�َو ت� نَ� �فا� َلة‬
ِ ‫ب‬ 28
ُ َ‫أ‬
I have not prepared for death by increasing in optional devotions;
‫ف‬ ّ ُ‫أ‬
‫َول�َ ْـم �ص ِل ��سوى �ر ٍض� ول ْ�َم �ص ٖم‬
َّ ْ ٰ َ
Neither praying or fasting beyond what is obligatory27.
PRAISING THE PROPHET ‫ﷺ‬
ٰ َ َ ‫ح‬ َ‫أ‬ َ‫ن‬ ُ‫�ظ�َل�َ ْـم ت‬

‫�ُ�َّة م ْ�َن � ي��َا ا�ل�ظَّلام ِإ�لى‬ ‫�س‬ 29
I have neglected the path29 of the one who kept the nights alive
ُّ ُ َ َ ‫ق‬ ْ َ َ‫أ‬
َ َ
‫� �دماه ا� ضل� َّر �� ْمن ور ٖم‬ ‫ا��ت�َك ت‬ ْ�‫� ِن ش‬
�ٰ َ ٗ َ ٓ َ‫أَ ش‬
By praying until his ‫ﷺ‬ feet swelled with distress30.
‫�َ�غ�َ� �ح�اءه وطَوى‬ ‫س‬ ْ

‫من‬ �� ‫د‬َّ �َ‫َو ش‬
‫ٍب‬ 30
Who
َ
to
َ‫َ ْ أ‬
suppress
ً
hunger,
َ
tightened
َ َ ْ َ‫تَ ْ ت‬
his ‫ﷺ‬ midriff;
َ
‫ارة ك��ْحا مُّ�ت�ْـرف ال�د ٖم‬ ‫ش‬ ِ �‫�ح� ال�� جح‬
Strapping stones to his delicate skin31.
َ ْ ُّ ُّ‫َ َ َ َ تْ ُ � ُ ش‬
‫ﷺ‬
�َ� ‫ـ��ج��َال ا�ل�م �� من ذه ٍب‬ ‫وراود�ه ْال ب‬ 31
َ َ‫ش‬ � َ‫أ‬ َ‫ف أ‬

Lofty mountains, draped in gold32, attempted to coax him
َّ ْ
‫ﷺ‬,
‫�َن ن�� ِف�ْسهٖ ��راه�َا � ي�َّــمَـــــــا �م ٖم‬

َ ‫ع‬
َّ َ‫َ أ‬
But in return, he ‫ﷺ‬ showed them the true meaning of elevation.
ٗ‫ك َد تْ� ُزه َ�ْد ٗه ��ف يْـ� �هَـــــــا ضَ� ُر ْو َرتُ�ه‬ �‫و‬ 32
The extremity of his needs confirmed his freedom from desire;

� َ َ ْ ُ َ َ َ ْ ُ َّ‫ض‬
‫ﷺ‬ ‫ﷺ‬
‫ِإ� َّن ا�ل�رورة لا �ت�َـع�ْدو على الْ��عص ٖم‬

َ
Since dire need can never overshadow such impeccable virtue.
CANTO 3
The first two chapters of the Burdah serve as an
introduction to this third section,which is on the
praise of the Prophet ‫ﷺ‬. It is no coincidence that
the theme for chapter three also represents the
main objective of the poem, which is to praise
the Prophet ‫ﷺ‬.
Canto one talks about the complaint of love,

canto two describes the barrier to this love, and
then canto three provides the cure to both these
ailments: Through the praise and love of the
Messenger of Allah ‫ﷺ‬, a person will be cured
from the pains of love and the disease of carnal
egoism.
INTERESTING FACTS
hh Did you know that couplet thirty-six is en-
graved on one of the locks that secure the
Prophet ‫ ﷺ‬blessed residence (hujrah al-sha-
rif). Also, many other couplets previously
adorned the Prophet's ‫ ﷺ‬Masjid, but have
been have been removed during recent
renovations.
hh It is narrated that Imam al-Busiri � recited
the Burdah to the Prophet ‫ ﷺ‬during his bless-
ed dream. Upon reaching couplet fifty-one,
the Imam recited the first hemistich and
stopped as he had not finished the poem.
Now, at this very moment, the most euphoric
moment occurred - the Prophet ‫ ﷺ‬completes
the couplet himself and adds the second
hemistich: 'And [yet, without exception] he
‫ ﷺ‬is the best of Allah’s ‫ ﷻ‬creation'. Thus,
showcasing the acceptance of the Burdah
and its majesty.
Canto 3 - Praising the Prophet ‫ﷺ‬ 20

ُ ُّ ‫ك ي� َ�ْف تَ� ْدع ْ�ُو إ� َلى‬
‫الد نْ� ي��َا ضَ� ُر ْو َرة م ْ�َن‬
َ َ
‫و‬
ِ 33
�‫ْ َ ُ ْ تُ خ‬
How could worldly need tempt such a man ‫ﷺ‬,
َ � َ ْ ‫ن‬ ُّ َ
‫ل�َولاه ل�َم ��ْرِ�ج ا�لـد� ي��َا �� من الْع�َد ٖم‬
When without him ‫ﷺ‬, the world would never have existed33!
ّ‫ث‬ َ ُ
َ ‫م � َح ـ ـ ـ َّـم ٌد س�َ ي� ُ��ّد ال�ْك ْونَ� ْي� ِن َو‬
‫ا�ل��ق�َ �َل ي��ْـ‬ 34
Muhammad ‫;ﷺ‬ the master of both worlds and kinds34;
� ْ َّ ْ ُ ْ ْ ْ � َ
ٖ ‫ف�َر��ق�َ ي� ِن �� من عر ٍب� ��و من ع‬
‫َـ�ج�َم‬ ‫ِىن والْ� ِ ي‬
ٌ‫ا�ل�َّاه ْ� ف� َلا أَ� َحد‬ ٰ‫ْ أ‬
Leader of both assemblages, Arab and all others.
‫ِن‬ ‫ر‬ ُ ِ‫م‬ � ‫ال‬ ‫�َا‬ ‫ن�َ �� ب� ي� ن‬

�ُّ
‫ي‬ 35
Our Prophet ‫;ﷺ‬
َ
the commander of good, forbidder of evil;
ُ َ �‫ق‬ َ‫أ‬
َ ‫ن‬
‫� ب�ر ي ْ�فِ� �َو ِل لا �� م��ْه ولا ن��َـع ٖ�َم‬ ْ َّ َ
�‫� َ � َ ُ َّ ْ تُ ْ ج ٰ ش‬
No soul kept his word more justly, whether it was 'yes' or 'no'.
ٗ‫��ف�َاع�َ�ت�ُه‬ َ ‫�ْ� ال ِذ ي� �ر�ى‬ ‫هُو الْـح �� ب� ي� ب‬ 36
He ‫ﷺ‬ is the beloved35 [of Allah
� � َ‫ْ أ‬ ‫]ﷻ‬ whose intercession36 is anticipated;

ُّ
َ
‫�� لك ِل ه�َو ٍل ِم�ّن ال�هْو ِال ُم ق�ْ��ت�َح ٖ�َم‬ َ ْ
A victor against every terror and calamity.
ُ �
َ ْ
ٖ‫س�ت�َم��سكون ِب�ه‬ ُ ِ ‫َد �عَـا ِإ� َلى‬
ْ� ‫الله ف�َ�ـالْـم‬ 37
To Allah was his call; thus, whoever holds fast to him

�‫� ْ َ � �غَ ْ ن ف‬
‫ﷻ‬ ‫ﷺ‬ ‫ﷺ‬
‫�ُس�ت�َم��سكُون ِب�ح بَ� ٍ�ْل ي� ِر م�ُ��ْ� َِص ٖم‬ ْ� ‫م‬

Clings to a rope37 that will never unravel, nor break.
FOOTNOTES
29 Refers to the sunnah of the Prophet ‫ﷺ‬. The author leads on from the previous chap-
ter, which is about falling short, and uses the first line of chapter three to then lead
into this section.
30 “The Prophet ‫ ﷺ‬would pray until his feet were swollen. It was asked: “Why do you
do this when Allah has forgiven your past and future sins?” The Prophet ‫ ﷺ‬replied:
“Should I not be a grateful servant? ” (Bukhari)
31 During the Battle of the Trench, some of the noble companions demonstrated how
hungry they were to the Prophet ‫ ﷺ‬by lifting their upper garments to reveal a stone
tied to their stomachs; this was done in order to suppress their appetites. Upon see-
ing this, the Prophet ‫ ﷺ‬uncovered his ‫ ﷺ‬blessed stomach to show not one stone
tied, but two!
32 “...Jibril � enquired: "Would you like me to turn these mountains into gold and
silver for you, being with you wherever you go?" The Messenger of Allah ‫ ﷺ‬lowered
his head for some time and then said: "O Jibril �! This world is the abode of he who
has no abode and it is the wealth of he who has no wealth; only a person lacking
intellect seeks to amass it.” (Bayhaqi)
33 The hadith of Sayyiduna Jabir � (as narrated by Imam al-Bayhaqi �, Imam

al-Qastalani �, Imam Ibn Hajar al-Makki �, Imam Shah Abdul al-Haq �, and
many others): “O Messenger of Allah ‫ !ﷺ‬May my father and mother be sacrificed
for you, tell me of the first thing Allah ‫ ﷻ‬created before all things." He ‫ ﷺ‬said: "O
Jabir! The first thing Allah ‫ ﷻ‬created was the light of your Prophet ‫ ﷺ‬from His light,
and that light remained in the midst of His Power for as long as He wished, and there
was not - at that time - the Tablet, the Pen, Paradise, the Fire, the Angels, Heaven, nor
Earth. And when Allah ‫ ﷻ‬wished to form creation, He divided that Light into four
parts; from the first, He made the Pen; from the second, the Tablet; from the third, the
Throne [and from the fourth everything else].”
34 The Prophet ‫ ﷺ‬is the master of both this world and the Hereafter, as well as the
master of the humans and the Jinn.
35 The Prophet ‫ ﷺ‬is the 'beloved' of Allah ‫ﷻ‬, which is a higher rank than the 'intimate
friend' (i.e. khalil - the rank of the Prophet Ibrahim �).
36 The intercession of the Prophet ‫ ﷺ‬is true. Both the greatest intercession (shafa'ah al-
kubra) and praiseworthy station (maqam al-mahmud) are reserved solely for him ‫ﷺ‬.
37 “And hold firmly - all together - to the rope of Allah and do not become divided.”
{3:108}
38 The Prophet Muhammad ‫ ﷺ‬is the best of all the Prophets and the greatest from
amongst them: “These are the Messengers, to whom We gave excellence over
each other; of them are some with whom Allah spoke and some whom He exalted
high above all others...” {2:253}.
39 Although our Prophet ‫ ﷺ‬is the final Messenger, all the Prophets that came before
him ‫ ﷺ‬recognised and knew about him ‫ﷺ‬. They even took a covenant to believe in
him ‫ ﷺ‬and to support him ‫ﷺ‬: “And [remember] when Allah took a covenant from
the Prophets...to believe and support him...” {3:108}.
40 Refers to the Prophet's ‫ ﷺ‬knowledge.
41 Refers to the Prophet's ‫ ﷺ‬munificence.

� َ ‫ف‬
‫خَ�ل ٍْق َّو�فِ ي ْ� خُ�ل ٍ�ُق‬ �ْ ‫ا�ل� �� ب� ي��ّ� ْي� َن �فِ ي‬ َّ‫�اق ن‬ 38
In both form and character, he surpassed the previous Prophets.

ُ
‫ﷺ‬
َ َ
‫ِعل ٍ�ْم َّولا ك َر ٖم‬ �ِ‫َول ْ�َم ُي� َد نا� ْوُه ي ْ�ف‬
Their knowledge and nobility did not rival38 his ‫ﷺ‬.
ُ
‫الله ُمل�ْ�ت�َ�م ٌس‬ ِ ‫َوكل �ُّه ُْم �ِم ّْن َّرس ْ�ُو ِل‬ 39
They
َ
all
ّ
petition39 the
َ‫� أ‬
Messenger of Allah
� ‫غَ ْ ف‬
‫ﷺ‬
‫الد ي� ٖم‬ َ
‫�ّن‬ ‫م‬ِ ‫ف�ًا‬
� ْ�
� ‫ش‬ ‫ر‬َ ‫و‬ْ � ‫ْر‬ ‫�َح‬ �ْ�‫ل‬ ‫ا‬ َ
‫ّن‬ ‫م‬ِ ‫ا‬ � ‫�ر‬
ِ ِ ‫ب‬
For cupfuls from his ‫ﷺ‬ ocean40 and sips from his ‫ﷺ‬ boundless rain41.
‫��هـم‬ ّ ‫��ع� َ�ْد �ح‬

‫َـــــــد‬ ‫ن‬ ِ‫ه‬ ْ
� َ َ�‫َو َو �ا�ق� ْف�ُو َن ل‬
‫ـد‬
ٖ ِ ‫ي‬ � 40
� َ ْ ‫ْ نُّ ق� � � أَ ْ ْ ش‬
They stand before him ‫ﷺ‬, respecting their limits;
‫�� من ��ْطَةِ الْ��عل ِ�ْم �و �� من ��َكل ِة الْـ��حك ٖ�َم‬

ّ َ َ‫ف‬
Dots to his ‫ﷺ‬ knowledge, diacritical marks to his ‫ﷺ‬ wisdom.
ْ ‫الذ ْ� تَ� َّم م�َ �ْع ن� ُ�َاه َو‬

ٗ‫ص�ُو َر تُ�ه‬
‫�ه�ْو ِ ي‬ 41
He is the [only] one whose meaning and form reached perfection

� �‫ث� َّ ص‬
‫ﷺ‬
َ َّ‫َ ئ ُ ن‬ َ ُ
‫�ُـم ا َْط�ف�َاه ح �� ب� ي�ْ� ب��ًا ب��ۢـ ِار� ا�ل�س ٖم‬
When the Creator of mankind chose him
َ‫نَ َّ ٌ ْ ش‬
‫ﷺ‬ as His beloved.
َ َ ْ ْ
ٖ‫ك ي�فِ� محا��س��نه‬ ٍ �‫م�ُ�زه ع�َن � ِر ي‬ 42
Peerless, his beauty has no rival.

� ُ َ ْ �‫�ج‬
‫ﷺ‬
‫ن‬ ُ ْ َ‫�ف �غ‬ ْ

‫ف�َ�ـ َوهر ْالـح�ُس ِن � ي��ْهِ ي�ر م �ْ�ُ�� ِق�َس ٖم‬
Truly, in him ‫ﷺ‬ is the very essence of beauty42.
42 No one in creation has any hope of matching or obtaining the beauty of the Prophet
‫ ;ﷺ‬it is reserved solely for him ‫ﷺ‬. In fact, the Prophet’s ‫ ﷺ‬complete beauty has not
been revealed; for if the veils were lifted, our eyes would be unable to behold his ‫ﷺ‬
majesty. Thus, the metaphors that are used to describe him ‫ ﷺ‬are only for the sake
of approximating and drawing similitudes - for the Prophet's ‫ ﷺ‬essence is far too
exquisite and his ‫ ﷺ‬honour is far loftier.
43 Leaving aside what the Christians claim about the Prophet Jesus �, we are free to
praise the Prophet Muhammad ‫ ﷺ‬as much as we want. In fact, we are strongly en-
couraged to laud and praise the Prophet ‫ ﷺ‬by mentioning his ‫ ﷺ‬noble qualities, his
‫ ﷺ‬beautiful way, his ‫ ﷺ‬amazing miracles, and anything else associated to him ‫ﷺ‬.
44 When Allah praises the Prophet ‫ ﷺ‬Himself, then how inadequate is our praise of him
‫ ﷺ‬- even if it is extensive and far-reaching!
45 No one, either before us or after us, will ever realise the true essence of the Prophet
‫ﷺ‬.
46 One of the distinguishing characteristics of the Prophet ‫ ﷺ‬was his ‫ ﷺ‬luminous smile
and happy countenance. Whenever he ‫ ﷺ‬met anyone he ‫ ﷺ‬would do so with a
smile: “I have never seen anyone smile more than the Prophet ‫ﷺ‬...” (Shama'il
al-Muhammadiyya).
47 “I saw the Messenger of Allah ‫ ﷺ‬on the night of a full moon...at times I looked at
him ‫ ﷺ‬and at times I looked at the moon...thus, I came to the conclusion that he ‫ ﷺ‬is
more beautiful than the full moon.” (Shama'il al-Muhammadiyya)
48 The Prophet ‫ ﷺ‬is the best of creation. Therefore, when his ‫ ﷺ‬blessed body touched
the earth, his ‫ ﷺ‬perfumed body made the world fragrant. May our souls be sac-
rificed for the tomb he ‫ ﷺ‬resides in; for verily, in it, there is purity, generosity, and
nobleness.

‫َّص ٰارى �فِ ي ْ� نَ� �� ِيّب� �� ٖهم‬ َّ ‫َد ْع َم‬
‫اادع�َ�ت�ْ ُـه ن‬
َ �‫ا�ل‬ 43
Set aside that which the Christians claimed for their Prophet,
‫َواح ك ْ�ُم ِب� َما شِ� ئ� تَ�ْ� َم ْد ًحا �ف� ي��ْهِ َواح �ت�َ� ٖ�كم‬
َ ‫َ نْ ُ ْ ٰ َ ت َ ش ئ تَ ْ ش‬
And then praise him ‫ﷺ‬ as you will - doing so discerningly43.
َ
‫� ِإ�لى ذ ِا�هٖ ما ِ��ْ� �� من �ر ٍف‬ ‫وا�س ب‬ 44
�‫َ نْ ُ ْ ٰ ق ْ َ ش ئ تَ ْ ظ‬
Ascribe - to his ‫ﷺ‬ essence - what you wish of honour,
‫� ِإ�لى �د ِر ٖه ما ِ��ْ� �� من �� ع� َٖم‬ ‫وا�س ب‬

Attribute - to his exalted status - what you will of greatness!
ٗ‫الله ل�َ ي� َ�ْس َله‬ َ ْ‫ف َّ ف� �ض‬

‫ﷺ‬
ْ َ
ِ ‫� ِإ�ن �َ ل رس�ُو ِل‬ 45
[Verily] the immeasurable rank of the Messenger of Allah

‫ف‬
‫ﷺ‬
‫َح ٌّد � ي� ُ�ع ِ�ْر َب� ع ن�َ� ُ�ْه نَ� �ا� ٌطق ۢ ِب�� ٖف�َم‬
Cannot be expressed by two lips and a tongue44.
ٰ ‫ْ نَ � تْ ق‬
‫ـ� � ْد َ ٗره ا َي� تُا� ُه �� ع� �ظ�َمًـــــــا‬ َ�‫ل�َو �اس�َ ب‬ 46
ٰ ْ ُ َ ْ ٗ ُ ْ ‫أَ ح‬
If miracles were apportioned to his ‫ﷺ‬ stature in magnitude,
ّ َ َ
‫الرم ٖ�َم‬ ِ ‫� ي��َا اسمه ح� ي�ن ي�دعى د ِارس‬
Then the very mention of his name would revive decaying bones.
ُْ ��
‫ﷺ‬
َ
ٖ‫ل ْ�َم يَ� ْم ت�َ�ـ��ح نّ�َـا ِب� َما ت�ع�ْ ي��َا الْعُ�ق�ُول ِب�ه‬ 47
He did not confuse us with matters we could not fathom

‫ْ ً َ ن ف‬
‫ﷺ‬
َ ‫ن‬ ْ َ
‫� ول�َم � �� ٖهم‬ْ َ ‫ت‬ ْ َ ‫ن‬ ْ
‫ح�رصا عل ي�َ��ْ��َا �ل�َم �ر� ب‬
Out of concern for our welfare; so we neither wandered, nor wavered.
َ ‫ف‬ ُ َ ‫ف‬ � َ‫أ‬
ُ
‫�ع�ْ ي��َا ال َْورى � ُه�ْم م�َع ن�ْ��َاه �ل�َ ي��ْس ي� ٰرى‬ ٰ 48
Mankind cannot begin to grasp his meaning;

� ِ‫ف‬
‫ﷺ‬
‫ن‬ ُ ْ َ‫َ � �ف �غ‬ ْ

‫ف�َ��حم‬
ٖ ��ُ�ْ� ‫� ي� الْ�ق�ُر ِب� وال�ْ ب�ُع ِ�ْد � ي��ْهِ ي�ر م‬
Whether near or far, they were all left amazed45.
� ۢ ْ ْ ‫ن‬ � ُ ْ‫َ ش ْ تَ ظ‬
‫كا�ل�َّم ِس ��ه�َر �� للْع ي�َ��ْ��َ ي� ِن �� من ُ� بـــع ٍ�ُد‬ 49
He ‫ﷺ‬
َ‫أ‬
is like the sun, which seems distant [when seen] from afar,
َ ْ ُّ ُ‫ص�َ��غ ْ� َرًة َوت‬
‫لطَّرف �� ْمن �م ٖ�َم‬ �‫كل ا‬ ِ � ‫ي‬
But when glimpsed up close, dazzles in blinding reflection.
‫ا�لـد نْ� ي��َا �ح ��َ� ي�ْق��ق�َ� ٗت�َه‬ ُّ �ِ‫ك� َ�ْف ُ� ْدر ُك �ف‬ َ َ
‫و‬
‫ِ ي‬ ‫ي‬ ‫ي‬ 50
�ُْ
How can his reality be understood in this world
َ‫ق� ْ ٌ ن ٌ ت‬
‫ﷺ‬
ُ
‫�َوم ِ� ي��َام �سلَّوا ع�َ��ْه ِب�الحل ُٖم‬ ‫ن‬ ْ َ
َ
By slumberous souls that are distracted from him by their dreams?
ٌ‫�الْ��عل ِ�ْم �ف� ي��ْهٖ أ� نَّ� ٗه بَ� شَ�ر‬ ُ‫َ �َ�غ‬

‫ﷺ‬
‫�ف�َـم ب��ْل‬ 51
� َ‫َ أَ نَّ ٗ خَ ْ ُ خ‬
The most we know him is that he is human,
�ُ
‫ﷺ‬ ‫ﷺ‬
‫و��ه � ي�ر �ل ِْق ال ِّٰله ك �لّـ� ٖ�هـم‬

ُ ْ ُّ َ‫َ ُ ُّ ٰ أَ ت‬
And [yet, without exception] he ‫ﷺ‬ is the best of Allah’s ‫ﷻ‬ creation.
ُ َ
‫وكل ا ٍي� ��ى الرسل ال�ْ��كرام ِب�ه�َا‬ 52
Every miracle brought forth by the Prophets [before him

ُّ‫ْ ن‬
‫]ﷺ‬
‫�َ� �� من �و ِر ٖه ِب� �� ٖهم‬ ْ ْ‫ف� إ� نَّ� َما ا�تَّ َصل ت‬

ِ
Was theirs by the virtue of his ‫ﷺ‬ light alone.
َ َ ْ ْ ‫�ض‬ �‫ف نَّ ٗ شَ ْ ُ ف‬
‫اك ب�ُه�َا‬ ِ ‫� ِإ��ه �مس �َ ٍل ه�ُم كو‬ 53
He ‫ﷺ‬ is the
ِ‫ف‬
bounteous sun and they
ْ ‫ن‬ َ ‫ُ ظْ َ أ‬
its planets;
‫َّاس � ي� ا�ل�ظُّل ٖ�َم‬ َ

ِ �‫ي�� ْ�هرن �� َواره�َا �� نل�ل‬
Revealing
ٌۢ ُ
their lights
ٗ َ َ
to humanity
َ
in the
�
darkness
َ ‫خ‬ ْ
of night.
ْ َ‫أ‬
‫خ‬
‫�ك ِرم ِب��ل ِْق � ِب� ٍي ّ� زا�ه �ل�ُق‬ ‫ن‬ ‫ن‬ 54
How noble the qualities of a
ّ‫ت‬ � ْ‫ۢ ش‬
Prophet adorned with such character!
‫ش‬ ْ ُ ْ
‫�ُ��ت�َ�م ٍل ِب�ال�ْ ��ب� ِر مُ� َِـس ٖم‬ ْ� ‫ِب�الحس ِن م‬
Beauty itself shines forth from his ‫ﷺ‬ smiling46 face:
َ َ
‫الز ْه ِر �فِ ي ْ� ت َ� َر ٍف َّوال ب�ْ� ْ�َد ِر �فِ ي ْ� ش� َر ٍف‬ َّ ‫ك‬ 55
Alike a flower in bloom and a full moon47 in honour;

َ ْ ِ‫َ � ف‬
‫ا�لـد ْه ِر �فِ ي ْ� �� َهم ٖم‬ َّ ‫ك َرم َّو‬
ٍ �‫وال ب�ْ��َح ِْر � ي‬
And alike
َ
the
َ
bounteous
ٌ
sea
‫ف‬
and as
�
infinite
ٗ
as
َّ َ‫َ أ‬time.
ٖ‫ك� ن�ه وهْو �رد �� من ج�لال ��َ��ته‬ ْ ْ َ َ 56
By virtue of his majesty, even when alone,

َ‫َ ْ َ تَ � ُ َ فِ ْ ش‬
‫ﷺ‬
‫�فِ ي ْ� ع�َس�ْك ٍر ح� ي�ن � ْل�ق�َاه و� ي� ح� ٖم‬

He ‫ﷺ‬
َ
seemed surrounded by battalions and an entourage.
ِ‫ف‬ ُ � � ُ � ْ َ‫َ أ‬
َ
‫ك��َّـما اللُّؤُلـؤ الْـمكْ��ُون � ي ْ� صد ٍف‬ ْ ‫ن‬ َ َ ‫ن‬ 57
It seemed as though precious pearls, sparkling in their shells,
‫َـــــــم‬
ٖ
� ��ُ�ْ�‫م ن��َ� �ْ�طق ِم ن�ّ� ٗ�ْه َوم ب‬
‫ت�َس‬ ٍ ْ�‫�� ْمن مَّع ِ�ْد نَ� ي‬
Poured from the treasury of his ‫ﷺ‬ speech and smile.
ٗ‫ـ� ي��َـع�ْد ُل تُ� ْ ًبر�ا ضَ� َّم أَ� �ع ظ�ْ� َُمه‬ َ ْ�
� �
‫�ط‬ ‫ا‬
َ
‫ل‬
ِ ‫ي ب‬ 58
No aroma is as sweet as the ground that embraces his body;

� َ ُ ْ�‫� ن‬ �
‫ﷺ‬
�‫ت‬
‫ـ��شق ِمّ�ـه وم�ُـل َْـ�ــ� ٖ��ثـم‬ �‫ت‬ ‫ن‬ ُ ٰ ْ
ٍ ‫ط بُو�ى �ل ِـم��ْ�َـ‬
Blessed are those who inhale its scent or brush lips against its soil48!
THE BIRTH OF THE PROPHET ‫ﷺ‬
� � ٗ ُ � َ َ‫أ‬
ُ
‫�ْ� ع نُ�ْص ِر ٖه‬ ‫� ب�ان م ْ َِولده ع ْ�َن ��ط ي� ِب‬ َ 59
His ‫ﷺ‬ birth49 revealed the purity of his ‫ﷺ‬ lineage,

ْ‫ت� َ � ن ُ َ خ‬ َ‫َي�ا ��ط ي� ب‬
‫�ُـ� ت�َ�� ٖت�َم‬ ‫�ْ� م ب�ُ� َ�ْ� ـ ـ ــد ٍإ� ِمّ��ْه وم‬
َّ َ‫أ‬
O how pure; from beginning [Adam
��
�] to end [Muhammad
َ
‫]ﷺ‬.
‫يَ� ْو ٌم ت�� َّف�َر َس �ف� ي��ْهِ ال فْ� ُْر ُس � ن�ه ُٗم‬

� 60
On that day
َ
the Persians
ْ �
sensed
� ُ ْ
that
ُ
they
ْ ‫ن‬ ُ‫ق ْ أ‬ had
‫ا�لـ�� ٖق�َم‬ ّ��‫�د �� ِذروا ِب�حل ُْو ِل ال ب�ْ�ُؤ ِس و ن‬

Been forewarned50 of the onset of defeats and disasters.
‫ك ْس ٰرى َو �ه َْو م ن��ُ� َْص ِد ٌع‬ ِ ‫ان‬ ُ ‫ا� إ� ْ� َو‬

‫ب ِي‬
َ‫َوَ� ت‬ 61
ْ َ‫َ ش ْ أ‬
That evening the Arch of Khosrow51 cracked into pieces;
ُ َ ْ َ‫ْ ٰ �غ‬ َ
‫ا� ِكسرى ي�ر م �ْل�ت�َ� ٖ��ئم‬ ‫كــ��َم ِل �صح ِب‬
َ‫أ‬ ْ‫َ ن ُ خَ َ ُ ْ أ َ ن‬
Likewise, the solidarity of Khosrow's people, never to be restored.
‫ف�َاس �� من �س ٍَف‬ � ْ ِ ��‫وا�ل�َّار �ا ِمدة ال‬ 62
The worshipped fire52 was doused by its sorrow;

َ َ ْ � َّ‫َعل�َ� َو ن‬
‫ا�ل� ُه�ْر َس ِاه ي� الْع�َ ي� ِن �� من سد ٖم‬
ْ ِ‫ي�ْه‬
The life-giving river53 was made still by its grief.
CANTO 4
This section and the following four chapters
comprise of major thematic elements from the life
(seerah) of the Prophet ‫ ﷺ‬and are integrated,
structurally speaking, as a series of extensions to
canto three; i.e. the section that praises the
Prophet ‫ﷺ‬.
These episodes are not narratively or chrono-

logically structured, rather, they are poetically
stitched together to evoke meaning
and attachment.
FOOTNOTES
49 The birth of the final Messenger ‫ ﷺ‬was a blossoming for the entire Universe. Ex-
clamations of the joyous news arrived in quick succession, with miraculous events
occurring before, during, and after the Prophet's ‫ ﷺ‬blessed birth; an announcement
of the arrival of the pure chosen and elected one ‫ﷺ‬.
50 Refers to the Persians, in particular their ruler Khosrow (Kisra), who were fore-
warned about their demise by soothsayers.
51 An earthquake occurred on the night the Prophet ‫ ﷺ‬was born, shaking the suppos-
edly indestructible palace of Kisra to its core, where fourteen towers collapsed. This
was a clear sign of the impending destruction of the Persian empire.
52 The Persians sacred fire, which had burnt continuously for over 1000 years in the
temple of Zoroastrian, was extinguished on the day of the Prophet's ‫ ﷺ‬blessed birth.
53 Refers to the river Euphrates.
54 The Lake of Saveh unexpectedly dried up, a miraculous occurrence given that the
lake was nearly 5km wide.
55 Refers to the Jinn screaming in anguish as the light and truth of the Prophet's ‫ﷺ‬
blessed birth dispelled their darkness and disbelief: “The Devil cried out aloud on
four occasions: When Allah ‫ ﷻ‬declared him as cursed; when he was thrown out
[of the Heavens]; when the Prophet ‫ ﷺ‬was born; and when Surah al-Fatiha was
revealed...” (Ibn Kathir).
56 Soothsayers were informed by Jinn about the birth of Prophet ‫ﷺ‬, yet, they ignored
these signs until they manifested in front of their eyes - consigning them to defeat.
57 Prior to the Prophet's ‫ ﷺ‬blessed birth, the Heavens were guarded intensely by the
Angels and any Jinn who tried to eavesdrop was attacked by comets/shooting stars:
“And We have guarded it [the Heavens] from every accursed devil, except one
who is able to snatch a hearing and he is pursued by a brightly burning flame...”
{15:18}.
Canto 4 - The Birth of the Prophet ‫ﷺ‬ 34

�‫�غ‬ َ‫َ أ‬
ُ َ ْ
‫� ُ� بـــح�َ ي� تر�ه�َا‬ � ْ ‫َو َس ٓا َء َس َاوة �ن َـا�ض ت‬
َ ْ 63
Saveh54 was shocked by the drying of its lake,
َ ْ ‫ظ‬ � � � ُ َ َّ ُ َ
‫ارد َه ـ ـ ــا ِب�الْـ ي�غ�َ� ِْ� ح� ي�ن � ٖظ�َمى‬ ِ ‫ورد و‬
With those searching for water returning delirious with thirst.
� ٓ � � � ّ َّ َ‫َ أ‬
‫ك�ن ِب�ا ن�ل�َ ِـار مَـا ِب�الْ َـمـــــا ِء �� ْمن ب� َۢــل ٍ�َل‬ 64
[It was] as though fire - from grief - was as wet as water,
َ َ ‫ض‬ ْ ّ ‫ن‬ � ٓ � � َ ً‫ح ْ ن‬

‫ز�ا ِبو�الْ َـمـ ـ ــا ِء َمـا ِب�ا�ل� َِـار �� من �ر ٖم‬
ٌ َ ُ َ ْ‫َ ْ أ َ ن‬
Whilst the water now blazed like fire.
ُ � َ‫َ � ُّ ت‬
‫و ْالـ��جن �ه�ْ��تف وال��وار سا��طع�َة‬ 65
ْ‫َ ْ � ُّ َ ظ‬
Jinn cried from afar55; the flare [of his ‫ﷺ‬ birth] lit up the darkened land,
َ ْ َ ً ‫ن‬ ْ ُ
‫والحَق ي��ه�َر �� من مَّع�ْ�ى ��و من ك �� ٖلم‬
The truth had manifested, in both meaning and word.
ْ‫َـــــــا ِئ�ر ل�َم‬ ٓ �‫� ْ َ َ ْ ف ْ َ ُ � ش‬

ِ �َ��‫ع�َمُوا وصمُّوا � ِإ�علان الْـ ب‬ 66
Yet, they [the disbelievers] were blind and deaf, so the glad tidings
�‫ْ ش‬ َ ْ‫تُ َ ْ َ َ ق ُ ْ ن‬
ٖ �ُ‫�س�ْمع بو� ِار�ة ال ِإ��ذ ِار ل�َم �ت‬
َ َ َ �‫ْ � َ َ أَ خْ َ َ ْ أَ ق‬
Went unheard, and the warning lights unseen.
ْ‫كا�� نه� �ُهُم‬ ‫�� من ب�ۢ ـع ِ�ْد ما �� ب�ر ال��ْوام‬ 67
[This] even
�
after their
َّ
own
�
soothsayers56
� ُ � َ‫ْ ن‬
declared
َّ َ‫أ‬
ْ
‫ِب��ن ِد ي��هُم الْـمعْو�ج ل�َم ي�َـ� ٖق�ُم‬ َ ُ
That their crooked creed would not last.
58 Abraha - the Abyssinian, Christian ruler of Yemen - wanted to destroy the Ka‘bah in
Makkah and marched towards it with a large army. However, the army of Abraha
was defeated - Allah ‫ ﷻ‬protected His house - and attempted to flee, as flocks of
birds dropped small stones on them.
59 During the Battle of Badr, but also before that in Makkah, and after that at the Battle
of Hunayn, the Prophet ‫ ﷺ‬threw gravel or pebbles at the pagans, hitting them indi-
vidually and directly in the eyes. This was one of the miracles of the Prophet ‫ ﷺ‬as
mentioned in the Qur'an: “And you threw not [O Muhammad ‫ ]ﷺ‬when you threw,
but it was Allah who threw...” {8:17}.
The glorification of the pebbles is a miracle of the Prophet ‫ﷺ‬: “The Prophet ‫ ﷺ‬put
60 some pebbles in his ‫ ﷺ‬hand, and they began to glorify Allah ‫ﷻ‬. Then he ‫ ﷺ‬placed
them in Abu Bakr’s hand and they continued their glorification...” (Abu Dawud).
61 The Prophet Yunus (Jonah) � was freed from the belly of the whale after he glorified
Allah ‫ﷻ‬: “And had he not been of those who exalt [Allah ‫]ﷻ‬, He would have
remained in the belly of the whale until the Day they are resurrected...” {37:143-
144}.
Canto 4 - The Birth of the Prophet ‫ﷺ‬ 36

� �‫ف‬ ُ‫َ َ َ َ َ َ � فِ ْ أ‬
�ُ ‫بو�ع�ْدما عا ي� ن� ُْوا � ي� ال�� ِْق �� ْمن ش�ُه ٍب‬ 68
‫ن‬ َ ْ َ‫� ق� َّ َّ ف� َ َ فِ ْ أ‬
And [even] after they witnessed shooting stars57 on the skyline
ْ
‫م نُ� َ�ْ��ض ةٍ و�ْق ما � ي� ال�ر ِض� �� من ص� ٖ�َم‬
Falling to earth, as their idols came crashing down.
ٌ‫ح تّٰ�ى �غَ َدا ع ْ�َن �ط ي َْر�ق �ال َْو ْح� �م نُْ�ه�َزم‬
ِ ‫ِي‬ ِ ِ 69
Till demons, sent flying from revelation’s path,

�
‫ـ� ي��َا��ط ْي� ِن يَ�� فق�ْ� ُْو ِإ�� َث�ْـر �م نُْ� ِه�َز ٖم‬ َّ‫�� َمن ا�ل ش‬
َ‫أَ ْ � ُ أ‬
Followed in the footsteps of others who had fled in defeat.
َ � َّ َ‫َ أ‬
َ ْ
ٍ‫ك� � ُهـم هر ب�ا � ب�طَال � ب�ره�َة‬ ً َ ْ ‫ن‬ 70
[As if] they were fleeing like the wretched combatants of Abraha58,
َ � ْ َ َ‫أ‬
ُ َّ ْ
�ْ ‫�و ع�َس�ْكر ِب�الحَصى �� من راح�ت�َ ي��ْهِ ر ِم ي‬ ٰ ۢ ٌ ْ
Or the army pelted by pebbles slung from his hand59.
ً َ‫ن‬
‫ﷺ‬
� ‫ن‬ � ۢ � ْ َ َ ۢ
‫َط�ْ��همَـــــــا‬ ِ �‫� ب��ْذا ِب�هٖ ب�ع�ْد �ت�َـس �� ب� ي� ٍْح ِب� ب‬ 71
ٓ �‫ْ أَ ش‬
[Pebbles] flung from his palms after praising60 [Allah ‫;]ﷻ‬
� َ ‫ن‬
‫ﷺ‬
� �‫ت‬ ُ
‫�َ�ـ ب��ْذ الْـمس ب�َ� ِ��ّح �� من �ح�َــــا ِء مل�ْ�َ� ٖ�قم‬ �
Just as the one [Jonah61 �] glorifying [Allah ‫ ]ﷻ‬was cast from the whale.
THE MIRACLES OF THE PROPHET ‫ﷺ‬
ً َ َ ُ َ ْ ‫� ٓ َ تْ َ َ ت ْ أ َ ش‬
‫�ْو�هِ ال��ج ار س ِجا�دة‬ ِ ‫�ج َ ـ ــاء� �� لـدع‬ 72
Trees answered his ‫ﷺ‬ beck and call62; bowing before him ‫ﷺ‬,
َ
‫َت� ْم شِ� ي ْٓ� ِإ�ل ي�َ��ْهِ َع ٰلى َس ٍاق ِۢب�لا � َق�َـد ٖم‬
They
ْ
walked
َ
towards
�
him
ْ �
‫ﷺ‬ on
َّ َ‫َ أ‬footless trunks.
�َ� َ ً ‫ك��ما س�َط ََر ت� س‬

‫�َط�ْرا �لّـما ك�ت�َ ب� ت‬ َ ‫ن‬ 73
As though they had inscribed splendid calligraphy

ّ �� ‫ف‬
‫� ُر ْوعُه�َا �� ْمن ب��ۢ َـ ِد يْ� ِع ال خْـ� َِط ِب�اللَّ� ٖق�َم‬
ً َ ‫ُ � � َ أَ نّٰ َ َ � ٓ ئ‬
With their branches, as they came along the way63.
‫ســــــا ِ�رة‬ َ ‫�غ�َمـ ـ ــامةِ ��ى سار‬ َ ‫�� م�ث�ْل ْالـ‬ 74
Like the cloud that trailed after him ‫ﷺ‬
ْ�‫َو��ط ي� ٍ�ْس �� لل�ْه� َـ��ج ْي� ِر َح ِم‬ َ

‫ي‬ ‫ت� �� يق��ْهٖ ح َّر‬
That protected him from the oven-like heat of midday64.
َ‫أ‬
ٗ‫ب� � ْال� َق�َمر �الْ �ـم ن� ش�ْ� ّ�َق إ� َّن َله‬
‫ﷺ‬
� ُ ْ
‫��ق�ْـس�َم ت‬
ِ ِ ِ ِ 75
I swear truthfully by the [Lord of the] moon split in two:
� � ََُْْ ً ‫ن‬ ‫ق‬

ٖ ‫ِ�س ب�ْ��َة َّم ب�رورة ْالـ�ق�َس‬ ٖ‫�� ْمن �ل ��ْ�به‬
Indeed, it [i.e. the moon] has a deep likeness with his ‫ﷺ‬ heart65.
CANTO 5
Imam al-Busiri � continues his extension of
chapter three (the praise of the Prophet ‫ )ﷺ‬in this
section, as he now makes mention of the Proph-
et's ‫ ﷺ‬most amazing miracles.
FOOTNOTES
62 It is narrated in Tabarani that after announcing his ‫ ﷺ‬Prophethood, the Prophet ‫ﷺ‬
would not pass by a tree or a stone without it saying 'peace be upon you, O Mes-
senger of Allah ‫ !'ﷺ‬Thus, leading on from the previous chapter which ended with the
topic of the pebbles that glorified Allah ‫ﷻ‬.
63 This refers to the wonderful miracle of the Prophet ‫ ﷺ‬where a Bedouin asked him
‫ ﷺ‬for signs of his ‫ ﷺ‬Prophethood: “Once a Bedouin asked for a miracle while we
were with Allah's Messenger ‫ ﷺ‬on an expedition. The Messenger ‫ ﷺ‬pointed to a

tree and said to the Bedouin: 'Tell that tree that Allah's Messenger ‫ ﷺ‬summons it.'
The tree swayed, freed itself, and stood before the Messenger ‫ﷺ‬, saying: 'Peace be
upon you. O Messenger of Allah ‫'!ﷺ‬...” (Tirmidhi).
64 Prior to the Prophet ‫ ﷺ‬announcing his ‫ ﷺ‬Prophethood, a miracle took place where
Allah ‫ ﷻ‬shaded the Prophet ‫ ﷺ‬with a cloud during his ‫ ﷺ‬journey to the Levant. This
was witnessed by the Prophet's ‫ ﷺ‬servant Maysara, Buhayra the monk, as well as
Lady Khadijah �.
65 The poet very cleverly combines the mentioning of two miracles for this couplet;
combining the miracle of the Prophet ‫ ﷺ‬splitting the moon in two (shaq al-qamar)
- “The hour has drawn near and the moon has split...” {54:1} - along with the
splitting of the Prophet's ‫ ﷺ‬chest (shaq al-sadr), which was performed on four occa-
sions: The first, when the Prophet ‫ ﷺ‬was a young boy; the second, when the Prophet
‫ ﷺ‬was ten years old; the third, when revelation began (in the cave of Hira); and the
fourth, during the Prophet's ‫ ﷺ‬night journey.
66 During the Prophet's ‫ ﷺ‬Hijra, Allah ‫ ﷻ‬protected him in the cave of Thawr. This was
a miracle, as the Prophet ‫ ﷺ‬and our master Abu Bakr � remained veiled from
the disbelievers despite their extreme closeness.
67 Refers to the Prophet ‫ﷺ‬.
68 Refers to our master Abu Bakr �.
69 A further miracle took place at the cave of Thawr: When the disbelievers saw a
dove's nest and a spiders web unruffled at the entrance of the cave they decided
not to enter the cave.
70 “O Messenger of Allah ‫ !ﷺ‬Do you not go to sleep before performing the witr
prayer? He ‫ ﷺ‬replied: 'O Aisha! My eyes sleep, but my heart does not.” (Bukhari)
71 There are many narrations that showcase the miracles that occurred when the
Prophet ‫ ﷺ‬prayed for rain.
72 Refers to the dam of Arim in Yemen, and is a simile for abundance.
Canto 5 - The Miracles of the Prophet ‫ﷺ‬ 40

َ
‫�غ�َار �� ْمن خَ� ْي� ٍر َّو�� ْمن ك َر ٍم‬ ُ ْ‫َ َوما �ح ََوى �ال‬ 76
And by the goodness and nobility found in the cave,

� َ
ْ�‫�ْك� ِفَّار ع ن�َ� ُ�ْه َع ِم‬ ْ � ُّ ُ َ
‫ي‬ ُ ‫وكل طَر ٍف �� من ال‬
Where a posse of disbelievers were blind to it66.
َ‫�فا� ِّلص ْد ُق �فِ� �الْ�غ�َار َوا� ِّلص ِّد يْ� ُق ل ْ�َم َي�رما‬
ِ ِ ‫ي‬ 77
The
َ‫أ‬
truth67 ‫ﷺ‬ and the truthful68
� � َ ْ � ْ �‫َ � ْ َ ق‬
� did not waver,
ْ
‫�غ�َار �� من � ِر ٖم‬ ِ ‫وهُم ي��ُولُون مَـا ِب� ْالـ‬
While the enemies cried outside: “There is no one inside!”.
ٰ‫� نّظ�َ�ُوا � ْالـح َ�َم َام َو� نّظ�َ�ُوا �الْع ن�َ� ��ْك ب�َ� ُْو تَ� َعلى‬ 78
َ‫خَ ْ َ ّ ْ تَ ن ْ َ ْ ت‬
[Extremely] presumptuous in thinking a spider would not spin its web,
�
‫� ي� ِر ال�ْ ب� ِر َ� ي ــةِ ل�َم � �ْ�س�ُ�ج ول�َم �ح ُٖم‬
� َ ْ َ‫أ‬
Or that a dove would hover for the best of creation
ُ ‫ق‬
‫ﷺ‬69.
ٍ‫�غ�ْ��َ� ع�َن مُّ�ض اعَ�ف�َة‬ْ ‫ت‬ ِ ‫ِو�ا َي�ة‬

‫الله � ن‬ 79
He whom Allah protects has no need

� ‫َ ُّ ُ ْ َ ْ َ � َ ْ أ‬
‫ﷻ‬
‫�� من ا�لـدرو ِع وع�َن ع ٍال ِمّن ال� ُط ُٖم‬

For additional
ُ ‫ت‬ ْ �‫ج‬ َ‫� َ ن ْ َّ ْ ُ ً َّ ْ ت‬
armour, nor lofty fortresses.
ٖ‫مَـا سام ِ�َ� ي� الدهر � يض�َ��ْما واس��َر� ِب�ه‬ 80
[Thus, I found] life did not mistreat me when I turned to him ‫;ﷺ‬
ُ‫إ� َّلا َو ن�ل ت‬

‫�ْ� �� َجوا ًرا م ن��ّ� ُ�ْه ل ْ�َم يُ� ضَ� ٖم‬ ِ ِ
By taking refuge in his ‫ﷺ‬ sanctuary I met no harm.
‫الد َ يْار� ِن �� ْمن َي� ِد ٖه‬ َ‫� ن‬
َّ ‫��غ�ى‬ ُ‫َو َلا � ْالـ� َت�َم ْس ت‬ 81
By seeking from his hand, I gained the wealth of both worlds;
ُ‫إ� َّلا اس�ْ� َت�َل ْم ت‬

‫ﷺ‬
ْ� ‫ا�ل� َّٰدى �� ْمن خَ� ْي� ِر �م‬

‫ُس�ت�َل ٖ�َم‬ ‫� ن‬ ِ
Receiving my lot straight from the best of all benefactors.
ٗ‫َلا تُ� ن� ِ�ْكر �ال َْو ْح َ� �� ْمن ُر ْ َيؤ� ُاه إ� َّن َله‬
ِ ‫ي‬ ِ 82
Beware of rejecting the Prophet’s nocturnal revelations;

� ‫ق � َ نَ ت‬
‫ﷺ‬
‫ن‬ َ ْ
‫�َان ل�َم ي�� ٖ�َم‬ ‫ن‬
ِ �ْ��َ�‫�َ� الْع ي‬ ِ ‫� ْل بـ��ًا ِإ�ذا �ام‬
Although his eyes may sleep, his heart never slumbers70!
ْ ‫اك ح� ْي� َن ُب� �ل ُْو غ� ِم‬ َ ََ

‫ﷺ‬ ‫ﷺ‬
‫�ّن نُ� ب� َّ ِ�َو�هٖت‬ ‫وذ‬ 83
They appeared to him

ٍ
at the outset of his Prophethood,
ُ ُ َ ‫ُ ن َ ُ �ف‬ ‫ف‬
‫ﷺ‬ ‫ﷺ‬
‫�ل�َ ي� َ�ْس ي��ْكر � ي��ْهِ حال م ْح� �ت�َ� ٖلم‬

�
So these dream-visions of his ‫ﷺ‬ cannot be denied.
� ۢ ٌ ْ ‫الله َما َو‬ ُ َ َ َ‫ت‬

� ‫ٍب‬ ‫ت�َس‬ِ �‫ك‬ْ� ‫م‬ � ‫ب‬ ِ ‫ي‬ � ‫ح‬ ‫ك‬ ‫� ب��َار‬ 84
Blessed is Allah ‫!ﷻ‬ Verily, revelation is not acquired,
‫�ْ� ِبۢ� �م تَّ� ٖه�َم‬ �َ�‫�غ‬

‫ي‬ ‫ى‬ ٰ ‫َو َلا نَ�� ٌّ� َع‬
‫ل‬
‫ٍب‬ ‫ِب ي‬
Thus, we should never doubt a Prophet when he speaks of the unseen.
ٗ‫الل ْمس َراح ت��ُه‬ َّ ۢ ْ َ‫َ أَ أ‬

َ ‫ت‬ ْ
ِ �‫ك ْم � ب� َر�� و� ب�ص��ًا ِب‬ 85
How many patients were healed by the touch of his

َّ ْ َ‫أَ � ْ أ‬ ‫ﷺ‬ hand?!
َ
‫ق�َ� � ِ بر�ا ِم�ّن ِ بر��ق�َةِ اللم ٖم‬ ْ ً َ �‫َو‬
‫ط�ْلـ� ت‬
And how many a madman were released from their affliction?!
ٗ‫ا�ل�ه�ْ ب� ٓ�َا َء َدع َ�ْوتُ�ه‬
َّ‫ن َ ش‬ ْ َ‫أ‬
‫َو�ح ي� ِت‬
‫�َ� ا�لسَّ�َّة‬ 86
His ‫ﷺ‬
�
prayer
ُّ ُ � َ‫ح تّٰ ح َ ْ غُ ً فِ ْ أ‬
revived the land in a year of drought71,
‫�ى ك ت� � َّرة � ي� ال�عْص ِر الده ُٖم‬

َ � َ َ‫َ َ أ‬
Like a blaze of white light in the midst of dark seasons.
‫�ْ� ا �ْل��بطَاح ِب�ه�َا‬ ‫خ‬ ْ

‫ِب�ع�َار ٍض� ج�اد �و ِ�ل ت‬
ِ 87
With such
� َ ٌ
generous rain
َ‫� أ‬
clouds you would think
ْ
‫�ْ� ِم َ�ّن ْالـ ي� ِّ�َم �و س ي�َ��ْل ِم�ّن الْـع ِ�َر ٖم‬ ‫َس ي� ٌ ب‬
The valleys were aflow with the ocean or Arim's72 burst dams.
IN PRAISE OF THE EXALTED QUR’AN
َ َّ ‫َ ن ْ َ َ ف َ ٰ َ ت‬
�ْ‫ا� ل ٗه ظ� َه�َر ت‬ ٍ �‫ص�ْ� ي� ا ي‬
ِ ‫دع ِ�ْ� ي� وو‬ 88
Allow me to describe the signs that manifested

ً � ُ
‫ظ� ْه�ُو َر نَ� ِار ال ��ْ� ٰقرى ل ي�َ��ْلا َع ٰلى َعل ٖ�َم‬
Before him ‫ﷺ‬ - like lights atop a hill amid the night.
‫فالد ُّر يَ� ْ َزد ُاد ح س ن�ْ��ًا َو �ه َْو �م نُ� ت��ْ� ��َ� ٌظم‬
ُّ � 89
Though a pearl’s beauty may increase if strung together [with other pearls],
َ ‫ق‬ �‫ق‬
‫َول�َ ي� َ�ْس يَ� ن��ْ� ُُص � ْد ًرا �غ ْي� َر م ن�ُ� ت��ْ� ��َ� ٖظم‬
Its value will not diminish when displayed on its own73.
ٰ ْ َ � َ ٰ ُ ُ � َ‫َ ت‬
‫�ف�َـما �طَاول ام ِال الْـم ِد ي� ِح ِإ�لى‬ 90
ّ ‫ْ َ َ ْ أ َ خْ َ َ ش‬
How can the poet hope this [poem of] praise
‫ا�ل� ي� ٖ�َم‬
ِ ‫اق و‬ ‫َ �ف‬
ِ ‫ما � ي��ْهِ �� من كر ِم ال��ل‬
Could ever express the nobility of his character and traits74?
ٌَ ُ ُ‫ٰا َ� ت‬
‫ﷺ‬
‫الرح ٰم ِن م ْح َد ث�ة‬
َّ ‫ا� �ح َّق ِم َ�ّن‬
ٍ ‫ي‬ 91
These [Qur'anic] verses are signs of truth from the Most Merciful;
َ � � � ُ ٌ ‫ق‬
‫� ِد يْ� َمة ��ص�ف�َة ْالـم�َوص�ُو ِف ِب�ال �ْ�قد ٖم‬
ْ ْ
Recent [in expression], eternal [in meaning]; an attribute of the Pre-Eternal.
CANTO 6
After touching upon just a few of the Prophet's ‫ﷺ‬
miracles, Imam al-Busiri � reserves this chap-
ter to make mention of the Prophet's ‫ ﷺ‬greatest
miracle; the Holy Qur'an.
Whilst the miracles of the previous Prophets and

Messenger were specified for their eras only,
our Prophet ‫ ﷺ‬was honoured, by Allah ‫ﷻ‬, with
such an inimitable miracle that it will continue to
echo for all of eternity.
FOOTNOTES
73 The author is making reference to the miracles that he has mentioned in the previous
canto, which links in nicely with this section. Even though he relates the miracles
of the Prophet ‫ ﷺ‬in no particular order, this does not diminish their value or rank.
74 When Allah ‫ ﷻ‬praises the Prophet ‫ ﷺ‬Himself, then how inadequate is our praise of
him ‫ ﷺ‬- even if it is extensive and far-reaching!
75 The Qur'an exists beyond the bounds of time and has several verses about the Day
of Judgement - referring to news of the future.
76 The ancient tribe of 'Ad is mentioned frequently in the Qur'an, and refers to news
of the past.
77 A lost city, region, or tribe mentioned in the Qur'an, and refers to news of the past.
78 The verses of the Qur'an are clear and unequivocal; leaving no room for doubt.
79 The miraculous eloquence of the Qur'an is peerless and despite an open challenge,
no one has or will be able to produce the like thereof: “...Then bring one chapter
like it and, other than Allah, call everyone you can if you are truthful...” {10:37}.
80 The Book of Allah ‫ ﷻ‬is the clear light, the firm cord, the straight path, the light of
hearts, the expander of breasts, and the key to felicity to those who hold fast to it.
81 On the Day of Judgement, the Prophet's ‫ ﷺ‬unique rank will be showcased, with the
Pool of Paradise just one of many distinguishing features that are reserved solely
for him ‫ﷺ‬. Whomever is allowed to drink from the Prophet's ‫ ﷺ‬pool will never go
thirsty again, a sign of salvation in the Hereafter: “This is a pool where my nation
shall gather on the Day of Resurrection Day...” {Abu Dawud}.
Canto 6 - In Praise of the Exalted Qur’an 48

َ‫ل ْ�َم تَ�� تَق�ْ�ر ْن ۢ� َزَمان َو ْه َ� تُ� خْ�� ُرن�ا‬
‫ِب‬ ‫ي‬ ٍ ِ‫ب‬ ِ 92
Unbound by time, yet they inform us about
َ ْ َ َ ْ َ َ �
‫�َاد وع�َن ع ٍاد وع�َن ِإ� ر ٖم‬ ِ ‫�َن ْالـمع‬ ِ ‫ع‬
The Last Day75, 'Ad76 [and his people], and Iram77 [and its fall].
َ‫ْ��جز‬ � َّ ُ ْ ‫ت‬ ‫َ تْ َ َ ْ ن ف� ق‬
ٍ‫دام�َ� لد ي��َا �َ�ف�َا�� كل م�ُع ة‬ 93
[Everlasting] they have continued into our time; surpassing the miracles
ُ َ ‫ت‬ ْ َ ْ ‫ت‬ َ َٓ ْ َْ ‫َ ن‬
‫ا�ل� �� ب� ي��ّ� ي�ن ِإ�ذ ج�اء� ول�َم �د ٖم‬ َّ ‫�� من‬
Of the previous Prophets - which manifested but did not last.
‫ُ � ّ َ تٌ ف‬
ٍ‫ا� � َما ت�ُ� بـ� �� ق�ْ� ْي� َن �� ْمن ش� ب�ُ��َه‬ ‫محَكم‬ 94
Clear and decisive, these signs leave no uncertainty

َ
‫ق�َاق َ َوما تَ� ب��ْ��غ ْي� َن �� ْمن ح ك ٖم‬ ٍ �‫ِل ِذ ْ ي� ��ش‬
For anyone torn by dissension - and this proof needs no judge78.
َ ‫ح‬ ْ َ َ َّ ُّ �‫َ � ْ َ تْ ق‬
�‫ما حُو ِ بر�� َط ِإ�لا عاد �� من ر ٍب‬ 95
‫ق‬ � ُ ْ ْ َ َ‫ْ أ‬
Whenever these words were attacked, even the most bitter of foes
َ ْ َ‫أ‬
َّ
‫�عدى ال�ع ِاد ي� ِإ�ل ي�َ�ه�َا مل ِْ� ي َ� ا�لسل ٖ�َم‬
Returned from the fray begging for peace.
َ
‫َ َّرد تْ� َب�لا�غ�َ�تُه�َا َدع ٰ�ْوى م�َع ِ�َار ِض�ه�َا‬ 96
Their very eloquence repels all opponents, just as an honourable man
َ � ْ ‫ن‬ َ � َ َ ْ � � َّ َ
‫رد الْ ي�غ�َ�ُو ِر ي�د ْال جـ�ا� يِ� ع ِ�َن الْـح�ُر ٖم‬
Wards off an assailant hell-bent on violating his home79.
َ َ
‫َم َد ٍد‬ �ْ ‫�َان كم ْ�َوِ�ج ال ب�ْ� ��َح ِْر �فِ ي‬ ٍ ‫ع‬ َ�
‫م‬ ‫ه�َا‬ ‫ل‬ 97
� َ ْ ُ ْ ِ‫َ ف� ْ َ �ج� ْ َ ف‬
Their meanings are vaster than the ocean's waves,
�
‫و�َوق َوه ِر ٖه � ي� الحس ِن وال � قْ� ي� ٖ�َم‬
‫ئ‬ َٓ � ٰ ُ‫ف َ ت� ُّ َ َ ت‬
[Even] exceeding the ocean’s treasures in both beauty and value.
‫�ما �ُـع�َد ولا �ح�ْصى ع جَـ�ا ِ� ب�ُه�َا‬ 98
Their
َ‫أ‬ marvels are beyond count
ْ ْ َ َ ُ َ �‫َ َ ت‬
and reckoning;
َّ
‫ولا ُ�ـسام على ال ِإ�ك� ِث�َار ِب�ا�لس� ٖم‬
With frequent repetition never resulting in boredom.
ٗ‫�ْ� َله‬ ُ‫ـار ه�َا ف��َ�ق�ُل ت‬ ْ‫�ق�َ َّـر تْ� ِب�ه�َا َع ْي� ُن �ق�َ �ي‬
ِ 99
Their recitation cooled the eyes of the reciter, so I said to him:

‫ف‬ َ �‫ْ ظ‬
‫الله �ا �ْع� ِت�َص ٖم‬ ِ ‫ل�َ�ق�َد َ�� ْ��فر ت� ِب� �ح بَ� ِ�ْل‬
"You have grasped the rope of Allah - so hold on tight"80.
ٰ‫ً ْ ح ّ نَ �َ�ظ‬ � َ‫ْ ت‬
‫ِإ�ن ��ت�ْلُه�َا �خ� ي��ْ�ف�َة ِم�ّن ِر � ِار ل ى‬ 100
ٰ‫أَ ط� أْ تَ ح َّ �َ�ظ‬
If recited when the Fire’s flames overwhelm,
َّ‫ش‬ ْ ْ
‫� ْ�ف�َ�� ر ل ى �� من ِو ِرده�َا ا�ل� �� ٖبم‬
� ُّ‫َ أَ نَّ ْ � ْ ضُ تَ � ض‬
They will extinguish the blazing heat with their cool water.
ُ ْ �‫�ج‬ ُ
ٖ‫ك��ه�َا الحَو� � ب�ْ� ي�َ� الْو ُوه ِب�ه‬ 101
Like the Pool81 [of Paradise], by which the char-black faces
َ � َ ُُْ َ ْ‫َ � َ َق‬

‫�� من الْـع�ُص ِاة و�د ج�اؤوه كالْـح�ُم ٖم‬
Of the sinful will emerge pure white.
ً‫كال ْي� َزان م�َع�ْد َلة‬ َ َ
‫و‬ ‫اط‬ ‫ر‬َ ‫لص‬ّ �‫ا‬
َ َ
‫ك‬ ‫و‬
ِ ِ ‫�ْ�م‬ ِ ِ 102
Like the Straight Path and the Scales in justice;

�‫ْ َ ق‬ ّ ‫ن‬ ِ‫ف‬ � ْ َ‫� � � طُ ْ �غ‬
‫َـاس ل�َم ي�� ُٖم‬ ِ �‫�فال �ْ�قسْ �� من ي� ِرهَـا � ي� ا�ل‬
For due process, from any other source, cannot be established.
َ َ
‫لا ت� �عْ�ج�َ َب� ْن ِل َحس ْ�ُودٍ َر َاح يُ� ن��ْ�ك ُره�َا‬ 103
� ُ ْ َ َ � َ ً َ َ‫ت‬
Do not be surprised if a resentful soul denounces or denies them
َ‫� ف‬ َ
‫��ج اه�ُلا وهْو ع ي�ن الْـح ِاذ ِق الْـ� �� ٖهم‬
By feigning ignorance, [this] despite possessing understanding.
َ َ ْ ْ ‫ش‬ َ ْ ُ ْ � ُ ‫ق ْ تُ ن‬
‫�د ��ْ�ك ر الْع�َ ي�ن �ض�َوء ا�ل�َّم ِس �� من رم ٍد‬ 104
For often, an inflamed eye cannot see the light of the Sun;
� ْ ٓ َ � َ � ُّ � ُ ‫َ ُ ن‬
‫س� ٖق�َم‬ َ ‫يو��ْ�ك ر ْالـ�ف�َم َطع�ْم الْـما ِء �� من‬
Just as a sick tongue cannot taste the sweetness of water.
THE NIGHT JOURNEY AND
ASCENSION OF THE PROPHET ‫ﷺ‬
�‫َ خَ ْ َ ْ َ ّ َ � ف‬
‫�َا� ُْو َن َساح � ٗت�َه‬ ‫ي�ا � ي�ر م�َن ي�مم الْع‬ 105
� َ‫ْ أ‬
O best of those whose courtyard82 is sought by the needy,
َ �‫ف‬
‫س�َع ي�ْ��ًا َّو� َْوق م ت��ُ� ُْو ِن ال� ي�� ُِق الرس ٖم‬
ُ ُّ ‫ن‬ ْ
� ٰ ْ ُ ُ َ ٰ‫� ْ أ‬
[Who hasten] either on foot or atop of trailblazing dromedaries83!
‫َوم ْ�َن ه َُو ال� ي�ة ال�ْك ب�رى �� لمع�ْ�ت�َ ِب� ٍر‬ 106
You are the greatest sign for those who perceive!

� ُ ‫َ ْ �َ ن‬
‫ﷺ‬
‫ا�ل��ّع َ�ْمة الْع�ُ� ٰظ�ْمى �� لـم�غ�ْ�ت�َ� ٖ��نم‬ ‫وم�َن هُو‬

And you ‫ﷺ‬ are the supreme grace for those desiring gain!
ً
‫� �� ْمن ح َر ٍم �َل ي��ْلا ِإ�لٰى ح َر ٍم‬ َ‫َس َر يْ� ت‬ 107
You ‫ﷺ‬ rose by night84 from the one sanctuary85 to another86,

َ
‫ك َما َس َرى ال ب�ْ� ْ�َد ُر �فِ ي ْ� َدا ٍ�ج ِم َ�ّن ا�ل�ظُّل ٖ�َم‬
Just as the moon sails
ً ْ‫ن‬ َ ْ َ‫َّ َ قٰ ٰ أ‬
across a sky shrouded in darkness's cover.
‫�ْ� م�َ� ِزل�َـة‬ ‫ن‬

‫� ت� ْر�ى ِإ�لى �ن ِ�ل ت‬ ‫َ بو� ت‬
ِ 108
You soared through the night and summited at the station

�‫ْ ق ق‬
‫ﷺ‬
ْ
‫ا� � َْو َس ْي� ِن ل ْ�َم تُ� ْد َرك َول ْ�َم تُ� َر ٖم‬ ‫�� من � ِب‬
Of Two Bows87; a rank never before seen or gained.
CANTO 7
Imam al-Busiri � now narrates the miracle of
the Night Journey and Ascension, where the
Prophet ‫ ﷺ‬travelled - in body and soul - from
Makkah to Jerusalem, and then onto the Heav-
ens. Summiting at the station of two bows length
or nearer, the Prophet ‫ ﷺ‬saw Allah ‫ ﷻ‬and his
‫ ﷺ‬eyes did not waver. It was during this miracle
that Allah ‫ ﷻ‬gifted the Prophet's ‫ ﷺ‬nation with
the five daily prayers.
FOOTNOTES
82 Refers to either the Prophet's ‫ ﷺ‬mosque or his ‫ ﷺ‬blessed residence (hujrah al-sha-
rif).
83 An Arabian camel that has been bred and trained for riding or racing.
84 Refers to the miraculous night journey of the Prophet ‫ﷺ‬.
85 Refers to the sanctuary of Makkah.
86 Refers to the sanctuary of Masjid al-Aqsa.
87 In reference to the following Qur'anic verse that signifies the proximity and station
that the Prophet ‫ ﷺ‬reached: “...and was at a distance of two bow lengths or near-
er...” {53:9}.
88 The greatest secret is not that the Prophet ‫ ﷺ‬went on the night journey, rather it is the
Prophet ‫ ﷺ‬returning back to the world after the ascension: “Then He revealed to
His servant what He revealed...” {53:10}.
Canto 7 - The Night Journey and Ascension of the Prophet ‫ﷺ‬ 56

ٓ ْۢ‫َ جَ ُ ْ أَ ن‬ ‫ق‬
‫َو� َّد �َم�ت�ْك ��م ي��ْع ال�� ب� ي��َا ِء ِب�ه�َا‬ 109
And because of this, all the Prophets gave you ‫ﷺ‬ precedence,
َْ َ
‫الر ْس ِل ت�� ِق�ْد يْ� َم م خ� ُد ْو ٍم َعلٰى خَ� َد ٖم‬ ُّ ‫َو‬
As well as the Messengers - just as a master precedes those in his service.
َ � َ ُ َ ‫ت‬ ْ ‫خ‬ َ ‫ت‬ َ ْ َ‫أ‬
‫� �� ِرق ا�لس بَّ��ْع ا� �ّلط ب��َاق ِب� �� ْهم‬ ‫َو�� ت‬ ‫ن‬ 110
Then you set out, traversing the seven Heavens;

� َ َ ‫� ن تَ �ف‬
‫ﷺ‬
ِ‫ف‬
‫ك ٍب� كُ��ْ� � ي��ْهِ ص حا� ب� الْع�َل ٖ�َم‬ ِ ‫� ي ْ� �م َْو‬
� ً ْ ‫َ ْ تَ َ ْ ش َ أ‬
With them in procession behind you ‫ﷺ‬ - the standard bearer.
‫ح تّٰ�ى ِإ�ذا ل�َم �دع ��و �الّمس�ت�َ� ٍ��بق‬

ْ � 111
Until your closeness left no space for others on the quest,

�ِ �‫ُّ نُ ّ َ َ َ ْ ق‬
‫ﷺ‬
ْ �
‫�� َمن الد� ِو ولا مر ً�ـــــا لّمس ت�َ�� ٖ��نم‬
Nor any summit for seekers of heights to attain.
ْ ‫ۢ ْ �ضَ ف‬ َّ ُ َ‫خ�� ف� ََ��ضْ ت‬
‫ق�َام ِب�ال ِإ� ا�ةِ ِإ�ذ‬ ٍ � ‫م‬
َ� ‫ل‬ ‫ك‬ � 112
You indeed surpassed all other stations when

� َ � َ �‫َّ ف‬ َ‫نُ� ْ ِود يْ� ت‬
‫ﷺ‬
‫� ِب�الر� ِْع �� م�ث�ْل ال ُ�ْم� ِف�ْرد الْع�َل ٖ�َم‬

He
‫ُس� ِت�َ�رت‬
‫ﷻ‬
�
called
َ‫أ‬ you ‫ﷺ‬
َ
to rise
�‫َ َ تَ ف‬
forth alone.
ّ ْ َ ْ
ٍ ْ� ‫ك ي��ْـما ��ُوز ِب�وص ٍل � ِي� م‬ 113
Only you
ْ
‫ﷺ‬
َ‫أ‬
basked in this concealed union [with Allah
� �
‫;]ﷻ‬
ّ
‫ع ِ�َن الْع يُ�ُو ِن و ِس ٍر � ِي� م�ُك�ت�َ� ٖت�َم‬ ّ َ ْ �
Veiled from the gaze of onlookers - a secret88 sealed in silence.
َ َ‫ُ َّ خَ �غَ ْ َ شْ ت‬ َ ‫ت‬ ْ � َ‫ف‬
‫ك‬ ٍ ‫�حُز� كل �ف�َـ� ٍار ي�ر م�ُ��ر‬ 114
Unrivalled, you were bestowed with every honour;

َّ ُ
‫ﷺ‬
‫ح‬ َ ْ ُ َ ْ َ‫�غ‬ َ‫َو ج� ْز ت‬

‫ق�َام ي�ر مزد ٖم‬ ٍ � َ�
‫م‬ ‫ل‬ ‫ك‬ �
Singly traversing every station alone.
َ ‫ت‬ ُ ْ َ ‫ت‬ �ُ َ ُ َ َّ َ َ
� ‫و ج�ل ��م�ق�ْدا ر ما �ولّ ي��ْ� �� من ر� ٍب‬ 115
How glorious
ّ‫ْ ن‬
the ranks you
َ
‫ﷺ‬
ُ‫َ َّ ْ ُ َ أ‬
have been granted!
‫َوعز ِإ�د َراك ما � ��ول يـ��ْ� �� من ِ�ع ٖ�َم‬ ‫ت‬ ْ

And how hard it is to enumerate the blessings entrusted to you ‫!ﷺ‬
‫ب�ُ شْ� ٰرى ل ن�َ��َا م�َع شَ�ْ� َر ْال إ� ْس َل ِام ِإ� َّن ل�َ��َان‬
ِ 116
Glad tidings are ours, O people of Islam!

ْ ‫ن‬ َ ْ َ‫َ � ن َ ُ ْ ن �غ‬
‫�� من الْ��ع��َا ي�ةِ رك��ًا ي�ر م�ُ� ِه�َد ٖم‬
We have a pillar of Divine care that cannot be toppled!
�ٖ‫الله َدا��ع ي� ن�ْ��َا �� لط �َاعَـ��ته‬

ُ ‫ل�َ ّـما َد َعا‬ 117
ُ‫ُ أَ ْ َ ْ أ‬
When Allah ‫ﷻ‬ called him ‫ﷺ‬
ْ ْ َ‫أ‬
- whom called us to obey -
َ ‫ن‬
‫ِب��كر ِم الرس ِل ك�َّا �كرم ال�م ٖ�َم‬ ُّ َ
The noblest of Messengers ‫ﷺ‬, we became the most noble of nations.
THE CHIVALROUS STRUGGLE
OF THE PROPHET ‫ﷺ‬
ْ ‫ن‬ َ‫ْ ق � َ � ٰ أ‬
‫َراع ت‬
ٖ‫�َ� �ل ُْو ب� الْ��عدى ��ۢـ ب� ُ�َاء ِب�ع�ْ� �ث�َ��ته‬ 118
� َ ً �‫َ ن أَ أَ �ج� تْ �غ‬

News of his ‫ﷺ‬ arrival struck89 the hearts of his ‫ﷺ‬ foes,
‫ن‬
‫ك �َ� ب��ْ� ٍة � ْ�ف�َل�َ� ُ�ف�ْلا ِم�ّن ْالـ�غ�َ� ٖ�َم‬
Just as a roar petrifies a goat that has strayed.
َ َ‫َ َ َ َ � � ٗ فِ ْ ُ ّ � ت‬
‫ك‬ ٍ ‫ما زال ي� ْل�ق�َاهُم � ي� ك ِل مُع‬
‫ر‬ �ْ� 119
He confronted90
َ ‫ح تّٰ ح َ ْ � ن‬
them on every battlefield91,
‫ﷺ‬
َ ‫ض‬ َ ٰ َ ً
‫�ى كوا ِب�الْ�ق�َ��َا لحْما على و� ٖم‬ �
Until they resembled meat on a butcher’s block92.
َ ْ � ْ ُ َ ‫َ ُّ � َ َ ف‬
ٖ‫ودوا ْال��فرا ر �كادوا ي��َـ�غ�ْ��بطُون ِب�ه‬ 120
So
َ
eager to flee,
� َ
they
ْ
envied
َ َ ْ
the
َ‫أ‬ carrion
‫الر� ٖم‬ ‫خ‬ َ

َّ ‫�َان و‬ ِ �‫�َ� م�َع الْ�� ع ق�ْ� ب‬ َ
‫� ش�لاء ش�ال ت‬
That was carried away by eagles and vultures.
َ ْ
‫�َالِ� َولا َي� ْد ُر ْو َن ِع َّد تَ� �هَـــــــا‬ � ‫ل‬
َّ
‫ِ ي ي ي‬‫ال‬ � �ْ‫ض‬ ‫م‬ � َ‫ت‬
� 121
Nights
ُ � ْ � ْ‫ْ أَ ش‬
passed, but how many,
ْ ‫ك ْن ِم‬
they
ُ َ‫َ ْ ت‬
were unsure;
‫�َالِ� ال��ه ُِر الحُر ٖم‬ ‫ي‬ �

‫ي‬ ‫ل‬
َّ ‫�ّن‬ � ‫مال�َم‬
Except among the nights of the [four] sacred93 months.
CANTO 8
In chapter eight, Imam al-Busiri � concludes his
praise of the Prophet ‫ ﷺ‬by making reference to
his ‫ ﷺ‬military prowess, the valour of his ‫ ﷺ‬com-
panions, and also his ‫ ﷺ‬victories - moving from
the domain of miracles into the earthly world.
This serves as a metaphor for the Prophet's ‫ﷺ‬

protection, setting the stage for next two sections
- a plea for intercession, and fervent prayers
and supplication.
FOOTNOTES
89 This line leads on nicely from the previous section and how the disbelievers had
been forewarned about the arrival of the Prophet's ‫ﷺ‬. Upon hearing this news, the
disbelievers hearts became worried and full of fear: “I have been granted victory
through awe at a month's distance...” (Bukhari).
90 The Prophet's ‫ ﷺ‬chivalrous struggle lasted over ten years, where the Muslims were
subjugated to some atrocious acts. Despite this persecution, the Prophet ‫ ﷺ‬estab-
lished justice without initiating any war. In fact, each battle led by the Prophet ‫ﷺ‬
was a result of self-defence due to the transgressions of the opposition. This line also
refers to the bravery of the Prophet ‫ﷺ‬: “The Messenger of Allah ‫ ﷺ‬was the best of
people; the most generous and courageous of them...” (Nasa'i).
91 There was approximately eighty or so expeditions that took place during the life of
the Prophet ‫ﷺ‬, with many never resulting in actual fighting. Margaret Nydell writes
that the Prophet ‫ ﷺ‬participated in less than ten of these battles, and she further
mentions that in total, there was less than 1,000 casualties - a stark contrast when
compared to figures reported from modern day warfare.
92 During war, Islam permits the use of force only when stringent conditions are met,
making Islam the most civilised nation, throughout history, during warfare. Some ex-
amples of the chivalrous acts set forth by the Prophet ‫ﷺ‬: It is prohibited to kill women
and children; killing of non-combatants such as old people, monks, and workers is
explicitly forbidden; it is prohibited to hurt the disabled and weak; it is prohibited to
mutilate the dead; mercy must be shown to those combatants who surrender; there
must be fair treatment of prisoners of war; cutting down trees, destroying surround-
ings, and killing animals without reason is illegal; and finally, there can be no forced
conversion to Islam.
93 The sacred months are Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab. Dur-
ing these months it is forbidden to partake in any battles.
94 Islam was initially accepted by a select few before it spread and prevailed. With
this said - before the end of time - Islam will once again return to its origin where
it is followed by only a few: “Islam began as something strange, and soon, it will
return to how it began - as something strange - so glad tidings be to the strangers...”
(Muslim).
Canto 8 - The Chivalrous Struggle Of the Prophet ‫ﷺ‬ 62

� �‫ت‬ ‫ح‬ َّ َ ٌ ّ َّ َ‫َ أ‬
َ
‫الد ي� ُن � يض�َ��ْف حل سا �َـه ُْم‬ ْ ِ ‫ك��ما‬ َ ‫ن‬ 122
It was as though Islam was the guest visiting their house,

‫ق‬ ٰ � ٰ ْ �‫ُ ّ ق‬
‫ِب�ك ِل �َو ٍم ِإ�لى �َلـح ِ�ْم الْ��عدى � ِر ٖم‬
Bringing with it every gallant warrior hungry for their flesh.
َ �‫ف‬ � َ َ
ٍ‫ـــا� َحة‬
‫س ِب‬ َ � ‫ي�ج �� ُُّر ب� �ح َْر خ�َـ�م ي� ٍ�ْس � َْوق‬ 123
� ْ َ‫َ ْ أ‬
[It was] the stimulus for a sea of soldiers, mounted on swift steeds,
ُ
‫َي� ْر ِم ْى ِب�م ْ�َوٍ�ج ِم�ّن ال� ب�ط َِال مل�ْ� �ت�َ� ٖطم‬
To pour forth; [dispatching] wave after wave of surging heroes.
ْ ُ � ُّ
� ‫�� ْمن ك ِل م �ُْ�� ِت�َد ٍب� ِل ِّٰله مح� ِت�َس ٍب‬ ‫ن‬ 124
Each answering Allah’s

� �‫ُ �ُص‬
‫ﷻ‬
ْ‫أ‬
call in the hope of Divine rewards,
� �َ
‫س�ت�َ� ِص ٍل �� لل�ْك� ِف�ْر م ْط �َ� ٖلم‬ ُ
ْ� ‫ي�سْطُو ِب�م‬ ْ
As they mounted a fierce assault in order to uproot disbelief.
ْ‫ح تّٰ�ى �غَ َد تْ� ِم َّل ُة ْال إ� ْس َل ِام َو ْه َ� ِب��هم‬

� ‫ي‬ ِ 125
Until - through them - the religion of Islam became

َ َ ْ ْ � �‫غُ ْ � ه‬
‫�� ْمن �ب ۢ� َــع ِ�ْد �ر ب�َ� � تـ�ـ َـا مَوص�ُولة الر ح� ٖم‬
َّ
Reunited
َ ‫خَ ْ أ‬
in kinship after
�
it
ْ
had
ً َ ‫ْ ف� َ ً أ‬
been obscure94.
�‫م�َك� ُْولة � ب�دا ِم�ّ�هُم ِب�� ي� ِر � ٍب‬ ْ ‫ن‬ َ 126
[In them] it is forever protected from foes by the finest fathers

‫ف‬
‫َو خَ� ْي� ِر َب�ع ٍ�ْل �ل�َم � ي�ْ��ت�َم ول�َم �� ٖ��ئم‬
َ ‫ت‬ ْ َ ْ َ ‫ت‬ ْ
And most gracious husbands; never orphaned, nor widowed.
95 The Battle of Hunayn, fought in 8 AH (630 CE), took place after the conquest of
Makkah. The battle ultimately ended with a decisive victory and is one of the few
battles mentioned, by name, in the Qur’an.
96 The Battle of Badr - fought on Friday, the 17th of Ramadan 1 AH (624 CE)- was the
first large-scale engagement between the Muslims and the disbelievers. The victory
for the Muslims, despite being outnumbered 3:1, signified the rising power of Islam
in Arabia. It is one of the few battles that is mentioned in the Qu'ran.
97 The Battle of Uhud, fought on the 7th of Shawwal 7 AH (624 CE), was initiated by an
act of retaliation by the Quraysh following on from the Battle of Badr. Sixty verses of
the Holy Qur'an were revealed after the battle.
98 The three battles are mentioned due to their veracity, and the significance of the
events that took place before and after.
99 This couplet refers to the bravery of the companions, who were the most courageous
of people. With the Prophet ‫ ﷺ‬leading them, their prowess and skills remained un-
paralleled, and wherever they went, they were granted victory through the Prophet
‫ﷺ‬. The following is narrated by the noble companion Safina �, who encountered
a lion after becoming ship-wrecked: “'O lion! I am Safina, the freedman of Allah's
Messenger ‫ﷺ‬,' whereupon the lion purred and showed him the way. Safina said: 'I
believe he said salam'...” (Ahmad).
100 When the Prophet ‫ ﷺ‬is attributed with being unlettered, it is from the highest de-
grees of merit, as he was not tutored by any man. Rather, Allah ‫ ﷻ‬taught him ‫ﷺ‬
directly. Thus, everything that appeared and manifested from him ‫ ﷺ‬was from none
other than Allah ‫ﷻ‬.
Canto 8 - The Chivalrous Struggle Of the Prophet ‫ﷺ‬ 64

ْ‫ه ُ�ُم ْال�� بج� ُ�َال ف� َس ْل ع نْ�َ� �ه ُْم �م َُص ِاد َمه�ُم‬ 127
َ � �‫نْ � ُ فِ ْ ُ ّ �ُص‬ ٰ‫َ َ أ‬

[The companions] were mountains, just ask those who confronted them
‫ماذا َر�ى �� م�هُم � ي� ك ِل م ْطَد ٖم‬

ً‫َو َس ْل ُح ن��َ� ن�ْ��ًـا َّو َس ْل َ� ْد ًرا َّو َس ْل أُ� ُحدا‬
What it is they witnessed on every field of battle.
‫ب‬ ‫ي‬ 128
� َ ٰ ْ َ‫َّ � ْ أ‬
Ask Hunayn95, ask Badr96, ask Uhud97 - they will reply:
َ ‫خ‬ َ ‫ح‬ َْ
‫�ف�ُص�ُول � ٍت�ْف لهُم �دهى �� من الْو� ٖم‬
"Their fighting is more fatal than epidemics"98.
ْ ‫ت‬ َ َ َ َ َ َ � ً ْ ‫ح‬ ‫ض‬ � ْ � َ
�‫ال�ْمُص ِد ِر ي� ال �� ب�ْ� ي� ِْ� مرا ب�ۢــع�ْد ما ورد‬ 129
Their silver swords shone with glistening crimson
َ ّ َ ّ َ � � َّ ُ َ � َ
‫�� من الْـ��عدا كل مُسْوٍد ِم�ّن ِاللم ٖم‬
َ َ َ‫َ َ ْ َ ْ ْ خ� ّ َ ت‬
After passing through the long black locks of their enemies.
ْ�‫ك ت‬ ‫وال�ْكا تِ� �� ب� ي�ن ِب�س�ُم ِر ال� َِط ما �ر‬ 130
َ ْ ‫أَ ق َ � ْ ح‬
Like scribes wielding lances for pens
� ‫ن‬ َ ْ َ‫�غ‬
‫��لامُهُم رف �ج�س ٍ�ْم ي�ر م�ُ��ْعَ�� ٖجم‬
That left no body-part etched without vowel marks.
ْ‫��س� َ�ْما ت�� َُـم ِّي� ُز �هُم‬ ْ َ َ ّ َ

‫ش� ِاك ي� ا�ل ِـسل ِاح له�ُم ي‬ 131
In shining armour, theirs was a sign that set them apart,
ّ َ ُ ْ َ ُ ْ َ � َ
َ ‫والْورد ي�م�ت�َاز ِب�ا�لس ي��ّ��ْما ع ِ�َن‬
‫ا�لســــــل ٖ�َم‬
The way a thorny rose is distinguished from a prickly thorn-bush.
ٗ‫ا�ل� َّْص ِر �نَ شْ� َره�ُم‬ ‫�ْك َير� ُاح ن‬ َ
�َ�
‫ي‬ ‫ل‬�‫إ‬ ِ ‫ي‬ � ْ ‫تُ� ِه�ْد‬
ِ 132
The winds from

َّ
their
ُ َ
victories
َ‫فَ تَ ْ ُ َّ ْ فِ ْ أ‬
spread their fragrant news,
�ْ ‫� الزه َر � ي ْ� ال�ك�ْم ِام كل ك ِ�َم ي‬ ‫��ح َس ب‬

ُ‫ظُه�ُور ْال خ��َ��ْل نَ�� ت‬
Such that each valiant is adored like a flower in bloom.
ِ‫ف‬ َّ َ‫َ أ‬
ً‫�ْ� ُ بر�ا‬ ‫ك� ن� ْه�ُم � ي ْ� � ْ ِ ي ِ ب‬ 133
In the
ُ � ْ َّ َ‫ْ ش َّ ْ � ْ َ ْ ش‬
saddle, they were like flowers upon a hilltop,
‫�� من ِ�د ِة ال َحـز ِم لا �� من �د ِة الحُز ٖم‬

‫� َ تْ ق � ْ ُ � َ ْ َ أ ْ ْ ف َ ق‬
Held there, not from tight saddle-straps, but taut resolution.
‫طَا ر� �لُو ب� الْ��عدا �� من ب�� ِس ��هم �ر�ا‬ 134
Their majesty put their enemies heart to flight, [to such extent that]
َ َ َ ْ �‫ف�َرق َب‬ ُ ّ ُ‫َ ت‬

‫ُه�َم‬ٖ �ْ�
‫ب‬ ‫ل‬ ‫ا‬
‫و‬ ‫ه�ْم‬
ِ �ْ�
‫ب‬ ‫ل‬ ‫ا‬ ‫ن‬ �
‫ي‬ ِ �� ‫�ف�َـما‬
They could not tell between a herd of goats and a horde of warriors.
ُ ُ َ
‫الله ن� ْص َرتُ� ٗه‬ ِ ‫َوم ْ�َن ت�ك ْن ِۢب� َرس ْ�ُو ِل‬ 135
َ‫ت‬ ٰ ْ ُ ْ ُ ‫ْ تَ � ٗ ْ أ‬
For those who are supported by Messenger of Allah ‫ﷺ‬,
َ
‫ِإ�ن �لْ�ق�َه ال�سد ي�فِ� ا ج�امِ ه�َا �� ٖجم‬
Then even lions in their dens will fear to face them99.
َ
‫َول ْ�َن تَ� ٰرى �� ْمن َو ٍيّل� �غ ْي� ِر �م نُ� ت��ْ� َِص ٍۢر‬ 136
You will never see a true ally of his ‫ﷺ‬ who is not triumphant,
�‫ق‬ َ َ
‫ِب�هٖ َولا �� ْمن َع ُد ٍّو �غ ْي� ِر �م نُ��ْ� َِص ٖم‬
Nor a foe of his ‫ﷺ‬ other than dejected and defeated.
ٗ � ُ‫أَ َ َّ أ‬
ٖ‫�حل �م ََّ� ـ تـ ــه ي ْ�فِ� ح� ْر ِز ِملَّ��ت�ـــــــه‬ 137
He ‫ﷺ‬
َ‫فِ أ‬
established his ‫ﷺ‬
َ‫َ َّ َ ْ أ‬
community in the sanctuary of his ‫ﷺ‬ way,
َ
‫�َال � ي ْ� � ج� ٖم‬ ِ �
‫ب‬ ْ�
� ‫ش‬ � ‫ال‬ ‫�َع‬
‫م‬ ‫ل‬ ‫ح‬ �ْ�ِ ‫ث‬ �َّ
‫ي‬ ‫ل‬ ‫ال‬ ‫ك‬
Just as a [great] lion comes to rest with its cubs in the safety of their lair.
ُ‫كل َم ت‬ َ ْ َّ َ
‫الله �� ْمن َج� ِد ٍل‬ ِ �‫ا‬ ِ �َ�‫ك ْم َج�دل ت‬ 138
How often the Words of Allah ‫ﷻ‬ have felled those who oppose him ‫;ﷺ‬
� ُ ‫ك ْم خ�� ََص َم ال�ْ ُب� ْره‬ َ َ ‫�ف‬

‫�َان �� ْمن خ�َ� ٖ�صم‬ ‫� ي��ْهِ و‬
ً َ � � ّ ّ ُ‫فِ ْ أ‬
How often an adversary has been defeated by his proof.
� َ
‫ﷺ‬
َ
‫ك�ف�َاك ِب�الْ��عل ِ�ْم � ي� ال� ِم ِي� مُعْ��جزة‬ 139
Such knowledge
�‫فِ � ت‬
in an
ْ‫أ‬
unlettered100 man is miracle
َ
enough
� ِ‫ف‬
‫� � ي� ا �ْل ي�ُ� ُٖم‬ ْ َ ّ
‫� ي� ْال جـ�ا�� له� ي�َـةِ وا�ل�تَّ� ِد ي� ِب‬
In an age of ignorance, as is such erudition from an orphan.
THE PROPHET'S ‫ ﷺ‬INTERCESSION
ُ � �‫أَ ت‬ �
ٖ‫� ـ ـ ـ َـدم ت��ْ� ُٗه ِب� َم ِد يْ� ٍح �س�ْ� �َ� يق��ْل ِب�ه‬ َ‫خ‬ 140
I [hereby] served him

ْ َ �‫ُ نُ ْ َ ْ � ضٰ فِ ش‬
with this panegyric hoping to redeem,
‫ﷺ‬
َ ‫خ‬
‫ذ�و ب� ع�ُم ٍر مَ�ى � ي� ا�ل��ّع ِ�ْر وال ِ�د ٖم‬
The errors of a life misspent in courtly verse and patronage101.
ْٰ َّ ‫ْ ق‬
‫ِإ�ذ �ل َد نا� ي َِ� َما � ختُ� ش�ى ع َ�َو ق�ا� ب �� ُٗه‬ 141
That which has burdened me with consequences which I fear,

ْ َّ َ‫َ أ‬
‫ا�ل�َّع ٖ�َـم‬ ‫ك� ن� ِ� ْ� ِب�هما ه�َد ٌى ِم َ�ّن ن‬ َ ‫ن‬
ِ ‫ي‬
َ‫�ْ� غَ� َّ� ا� �لص ب�ّ��َا �فِ� ْال َحا �َل�ت�َ ْي�ن َوما‬ ُ‫أَ� � َطع ت‬
As if I were a sacrificial lamb destined for slaughter.
ِ ‫ي‬ ‫ي‬ 142
َ‫َّ َ َ ْ أٰ ث‬
In both endeavours I obeyed the caprice of a delirious youth,
َ ‫ن‬ َ
‫�ْ� ِإ�لا على ال�� ِام وا�ل�َّد ٖم‬ ُ‫�ح ََّصل ت‬
Gaining nothing in the end but sins and shame102.
َ َ ‫ف‬
‫ار�ه�َا‬ ِ‫� ي��َا خَ� َس َارة ن�� ٍف�ْس �فِ ي ْ� ِ ت��ج َ َ ت‬ 143
What a loss for my soul during its commerce! In exchange for this world,
ُ ْ َ ْ ‫ن‬ ُّ َ ْ ّ َ‫ْ ش ْ ت‬
‫الد ي�ن ِب�الد� ي��َا ول�َم �ت�َـس ٖم‬ ِ ‫ل�َم �ت�َـ�� ِر‬
It did not purchase the next, nor even enter into a transaction.
CANTO 9
Although this chapter is the penultimate section,
it can be argued that this section is the actual
climax of the Burdah. Imam al-Busiri � had one
goal when penning this ode and that was to be-
seech the Prophet ‫ ﷺ‬for his ‫ ﷺ‬lofty intercession.
Following the patten of ritual petition - usually

adopted in supplicatory panegyric odes - Imam
al-Busiri � uses this canto to highlight the pact
between him and the Prophet ‫ﷺ‬. Culminating in
a spiritual covenant in which he exchanges his
praise of the Prophet ‫ ﷺ‬for the Prophet's ‫ ﷺ‬inter-
cession and support on the Day of Judgement.
FOOTNOTES
101 The Burdah is a story of redemption and the author is signifying how he has changed
his ways in order to serve the Prophet ‫ﷺ‬. Within this is a subtle secret, as a person
who desires 'closeness' with Allah ‫ ﷻ‬- through the praise of His beloved ‫ ﷺ‬- will
surely be granted that which they seek.
102 One of the secrets of repentance is acknowledging a sin and showing sincere re-
morse. By doing so, a person is highly likely to receive Allah's ‫ ﷻ‬pardon, forgive-
ness, and mercy.
103 Despite accepting his shortcomings, the author is still optimistic as Islam is the re-
ligion of hope and Allah ‫ ﷻ‬is as we perceive Him. Therefore, by maintaining the
basis of faith, a person's pledge with Allah ‫ ﷻ‬and His Prophet ‫ ﷺ‬will always remain
in tact.
104 There are many ahadith narrating the merits of being named 'Muhammad'. In par-
ticular, the Prophet ‫ ﷺ‬will intercede for all those named 'Muhammad', who will enter
Paradise - if Allah wills - due to the nobility of the Prophet's ‫ ﷺ‬blessed name.
105 This couplet is a plea from the author, as he is well aware of the Prophet's grace and
mercy - never turning anyone away, nor leaving anyone empty handed. The slip
is a metaphor for destruction and ruin, which can occur if a person is to slip whilst
crossing the Bridge during the Day of Judgement. And the taking of the hand is a
metaphor for security and intercession.
106 Zuhayr bin Abi Sulma was a pre-Islamic Arabian poet who is most famous for his
panegyric ode in praise of Harim bin Sinan, the chieftain of the Bani Dhubyan tribe.
In return, Zuhayr was gifted worldly adornments which inevitable wilted away. Un-
like Zuhayr, Imam al-Busiri wishes to exchange his poem for an eternal reward;
nobility and intercession in the Hereafter.
Canto 9 - The Prophet ‫ ﷺ‬Intercession 72

ً ٰ
‫َوم ْ�َن يَّ� �� ْبع ا ِج�لا �� نم� ُ�ْه ِب�ع ِج‬
‫�َا� ِل ٖه‬ 144
Anyone who trades the Hereafter for this fleeting world
� ْ ِ‫ف‬ َ � َ ْ ِ‫ف‬ ُ ْ � َٗ ْ َ
‫ســــل ٖ�َم‬
َ �‫ي� ِب�ن له ْالـ�غ�َ ب�ن � ي� ب� ي� ٍْع و� ي‬
Will soon witness the treachery this type of negotiation brings.
‫ض‬ � �‫ت‬ ‫ن‬ � ْ َ َ ۢ ْ‫ْ ٰ ت َ ن‬

�‫ِإ�ن ا ِ� ذ� ب�ً�ـا �ف�َـما ع ِه�ْد ي� ِب�م��ْ� �َ� ٍق‬ 145
[So] I come with sins, yet my pact remains unbroken

َ
‫ا�ل�ّ ِبـ� ِي ّ� َولا ح ب��ْل ي ِْ� ِب� ُم ن�� َْص ِر ٖم‬ َ‫�� َمن ن‬
With the Prophet and my rope remains intact103.
‫ف‬
‫ﷺ‬
ً
�ْ ‫� ِإ� َّن ي ْلِ� ِذ َّمة ِم ن�ّ� ُ�ْه ِب��ت�َس�ْ�م ي� ِت�َ� ي‬ 146
� َ‫ُ � َّ ً َ � َ أَ ْ فَ ْ خ‬
Surely I have a bond with him having been named
ّ
‫ﷺ‬
‫الذم ٖ�َم‬ ِ �‫م َحـمدا وهْو �و�ى ال�ل ِْق ِب‬

Muhammad104, for he is the most faithful in observing covenants.
ْ�‫�َاد ْ� ٰا خ ِ� ًذا بۢ� ي� ِ�َد‬

‫ﷺ‬
ْ ِ‫ك ْن �ف‬ ُ َ ْ ْ
‫ِ ي‬ ‫ي‬ ِ ‫ع‬‫م‬
َ� � ‫ي‬ �‫ِإ�ن لَّم ي‬ 147
If, in the afterlife, he does not take me [bounteously] by the hand

� َ َ َ ْ �‫ف� �ضْ ً َ َّ ف� ق‬
‫ﷺ‬
َ
‫�َ لا ِإو�لا �َ�ُل ي�ا زلَّـة ْال�ق�َد ٖم‬
Out
ٗ‫ارمه‬
َ ‫�َك‬
of
َ
kindness, then how [terribly]
َ � َ ْ َ‫َ َ ُ أ‬
my feet will slip105.
‫م‬ � َّ
ْ �‫ح شا�اه �ن ي�حْرم الر ِجا‬
ِ ‫ي‬ ِ 148
َ‫أَ ْ َ ْ َ � َ ُ ن ُ �غَ ْ َ ُ ْ ت‬
Far be it from him ‫ﷺ‬ to deprive the hopeful of his ‫ﷺ‬ gifts,
َ
‫�و ي�ر�� جع ْال جـ�ار �� م��ْه ي�ر مح�ر ٖم‬
Or to turn away anyone away who seeks his ‫ﷺ‬ protection.
ٗ‫كار ْ� َم َد ِ ئا� َحه‬ َ ‫َ ن ُ أ َ ْ َ تُ أ َ ف‬
‫وم�ُ��ْذ �لزم�ْ� �� ِ ي‬ 149
Since I devoted my deliberation to his praise,

َ‫َ � ْ تُّ ٗ خَ َ ْ خَ ْ َ ُ ت‬
‫ﷺ‬
‫اص ي� � ي�ر مل�ْ� ِز ٖم‬ ِ ‫و�ج َـ ـ ــد�ه ِل�ل‬

I found him the best means for my salvation!
� َ‫َ ْ َّ ف� ْ ت‬
‫ﷺ‬
ْ ‫ت‬ َ َ ‫ت‬ ً َ ُ ‫ن‬

��‫ول�َن ي��ُو� الْ��غ�ى �� م��ْه ي�دا � ِ بر‬ ٰ ‫ن‬ 150
َ َ‫َّ ْ � ُ نْ تُ ْ أَ ْ َ فِ ْ أ‬
His ‫ﷺ‬ bounty will never ignore a dusty [outstretched] hand,
‫ِإ�ن ال َح ي��َا ي�� ۢ�ب� ال�زه�َار � ي� ال�ك ٖم‬

� ‫َ ْ أُ ْ َ ْ َ َ ُّ نْ ت ق‬
Just as rain-showers lead to flowers [blooming] on arid hilltops.
ْ
�َ�‫ت�َط�ف‬ ‫ت‬ َ ��‫ول�َم � ِرد زهرة الد� ي��َا ال َِّ� ي� ا‬ 151
ْ‫َ َ ُ ْ ۢ َ أَ ث‬
No longer do I crave the prize-flowers of this world,
� ٰ َ
‫ي�دا زه�َ ي� ٍر ِب�ما ��ى على َه ِـر ٖم‬ٰ ‫ن‬
Like those Zuhayr received for his praise of Harim106.
OBSECRATIONS AND PRESENTING NEEDS
ُ ْ � َ ‫َ أ َ ْ َ َ ْ خَ � َ ْ ْ أ‬
ٖ‫ي�ا �كرم ال�ل ِْق ما يلِ� م�َن � لُوذ ِب�ه‬ 152
� ‫َ َ ن َ حُ � ْ ْ َ ث‬
O most generous of all creation! Whom should I implore,
َ
‫��سواك ��ع��ْد لُو ِل الح ِاد ِ� الْع�َم ٖم‬
Except you, when the dreaded Day [of Judgement] occurs107?!
َ َ
�ْ‫الله َج� �اهُك ِب� ي‬ ِ ‫َول ْ�َن يَّ�� ي��ض� َْق َرس ْ�ُول‬ 153
ّٰ َ َ‫َ ْ ُ ت‬
O Messenger of Allah ‫!ﷺ‬ Your rank will never diminish by my need,
� �‫ت‬ ‫ن‬ � َ
‫ِإ�ذا ال�ْك ِ ير�م ��ج لى ِب�اس ِ�ْم مُ��ْ�َـ� ٖ�قم‬
Even if the Generous One should manifest as the Avenger108.
َ ْ �‫ف َّ ْ �ج‬
‫الد نْ� ي��َا َو ضَ� َّر تَ�ه�َا‬ ُّ ‫ك‬ ‫� ِإ�ن �� من ُِود‬ 154
From your bounty flows the goodness of this world and the next,
� َ ْ َ َ ْ�ُ ْ َ
‫��و من عل ��ُو مك ِعل�ْم اللَّو ِح و ْال�ق�َل ٖ�َم‬
And from your knowledge is the understanding of the Pen and Tablet109.
ْ ‫ت‬ َ �‫َ نَ ُ َ تَ ن ْ ْ َ َّ � ظ‬
�‫ي�ا ��ف�ْس لا ��ق�ْ� ِ�َط ي� �� من زل ٍة عَ�ُم‬ 155
O soul! Do not despair over a sin [however] great;
َ َ َ �‫َّ � َ ٓ ئ َ فِ � �غ‬
‫ِإ�ن الْـك ب��َا ِ�ر � ي� الْ ُ�ف�ْر ِان كاللَّـم ٖم‬
When Divine forgiveness manifests, mortal sins become mere blunders110.
CANTO 10
The capstone of the Burdah is chapter ten. It sig-
nifies the end of the poem and the sealing of the
contract that Imam al-Busiri � has been explicit-
ly wanting to close since canto nine.
In this section, Imam al-Busiri � abandons

writing in the third person and now petitions the
Prophet ‫ ﷺ‬directly; an expression of self abase-
ment, submission, and helplessness.
INTERESTING FACTS
hh Couplets (iii), (iv), (v), (vi), (vii), (viii), (ix),
and (x) are not part of the Burdah. Over the
centuries, these lines have been added to
end of the final chapter by unknown Ulema.
Some of these extra couplets are, in fact,
more famous than lines of the actual Burdah.
FOOTNOTES
107 On the Day of Judgement, the Prophet's ‫ ﷺ‬rank over all of creation will be wit-
nessed, where none will be able to deny it: “I will be the leader of the children of
Adam on the Day of Resurrection. [Where I will be] the first to be resurrected, the
first to intercede, the first whose intercession is accepted; and this is no boast...”
(Bukhari).
108 On the Day of Judgement, one of Allah's ‫ ﷻ‬blessed names - 'The Avenger' - shall
manifest. It will be the most tremendous time during the Day of Judgement. This is
why the Imam al-Busiri is seeking the Prophet's ‫ ﷺ‬intercession during this moment,
as it a time where all other claimants will be cut-off and the only one who can help
is the Prophet ‫ﷺ‬. This is the reason for why the author also penned the previous
couplet.
109 From some of the Prophet's ‫ ﷺ‬knowledge is all of the understanding of the Pen and
the Tablet. There is no doubt that Allah ‫ ﷻ‬taught the Prophet ‫ ﷺ‬directly; disclosing
and gifting to him all-encompassing knowledge of the past, present, and future.
Imam al-Busiri � is actually indicated in this couplet that it is as if the Pen and Tablet
derive their knowledge from him ‫ﷺ‬: “The Prophet ‫ ﷺ‬prayed Fajr with us and then
climbed the pulpit; addressing us until Dhuhr, where he ‫ ﷺ‬descended and prayed.
Thereafter, he ‫ ﷺ‬climbed the pulpit and addressed us until Asr, whereupon he ‫ﷺ‬
descended and prayed. After which, he ‫ ﷺ‬climbed the pulpit and addressed us
until the sun set. He ‫ ﷺ‬informed us about everything that was to happen until the
Day of Resurrection. The most knowledgeable amongst us is he who memorised [this
gathering] the most...” (Muslim).
Canto 10 - Obsecrations and Presenting Needs 78

َ َّ
‫ل�َع�َل َرح � َم ـ ـ ــة َ ِبرّ� ي ْ� ح� ْي� َن يَ��ق�ْ��سمه�َا‬ 156
Perhaps when
� � ِ‫ف‬
my Lord
�
apportions His
‫ح‬ ٰ َ
Mercy,
ِ‫ت‬ ْ‫َ أ‬
‫ت�� ي ْ� على َس ِب� الْ��عص�ْ ي� ِ�َان � ي� ال �ْ�قس ٖم‬
َ
It will manifest in measures equal to my transgressions.
‫ن‬ َ ْ َ‫َ َ ّ َ �ج� ْ َ َ ٓ ئ ْ �غ‬

‫ي�ا ر ِب� وا ْع�َل ر ج�ا ِ� ي� ي�ر م�ُ��ْع ِ�َك ٍس‬ 157
�‫َ َ ْ َ َ �ج� ْ َ ْ �غَ ْ َ ُ نْ خ‬

O my Lord! Do not let my hope in You be deterred,
‫لد ي�ك وا ْع�َل ح�س ِبا� ي� ي�ر م�� َِر ٖم‬

Nor leave my account devoid of value.
ٗ‫الدا َ يْر�ن إ� َّن َله‬ َّ �ِ‫ك �ف‬ َ ْ� َ

ِ ِ ‫ي‬ ‫وال�ْطُف ِب�ع ب�َ� ِ�ْد‬ 158
ُ َ � َ ‫َ ْ ً تٰ تَ ْ ُ ُ ْ أ‬
Be gentle with Your servant [O Allah ‫]ﷻ‬, both here and in the Hereafter;
ْ ‫ن‬ َ
‫ص ب�را مَّ�ى �دعه ال�هْوال ي�� ِه�َز ٖم‬
َ ْ‫َ أ‬
For my patience is weak when calamities fall.
ٍَ‫�ْك َد ٓا ِ ئ�مة‬ َ ‫َ ٰ ن‬
�‫ْ� صل ٍاة �� م‬ �
‫و�ذن �� لس�ُح ِب‬
ْ 159
[O Allah ‫]ﷻ‬ allow a cloud of prayers to continuously
� ‫ن‬ � َ ّ ْ‫� ن‬ ّ ‫ن‬ ََ

‫�ْســ�� ٖجم‬ َ �ُ‫على ا�ل� ِبَّ� ِي� ِب�م� ٍه�َل وم‬
َ َ ْ‫َ َ نَّ َ ت‬
Rain gently upon on the Prophet ‫;ﷺ‬ pouring forth eternally.
‫ص�َ��ًا‬ ُ
‫ا� ا �ْل ب� ِ�َان ِ ير�ح ب‬ ْ ‫ت‬ َ
ِ �‫ما ر�ح� عذ ب‬ 160
� َ َ َ‫َ أ‬
[And for] as long as the east wind111 stirs the branches of the willow,
‫ن‬ � َ َ
‫َّ�غ�َم‬
ٖ �‫و�ط�ْر ب� الْ��ع ي��ْس ح ِاد ي� الْ��ع ي� ِ�ْس ِب�ا�ل‬
And cameleers spur on camels with their sweet melody112.
110 There is no minor sin when Allah's ‫ ﷻ‬Divine Justice manifests, and there is no enor-
mity in a sin when Allah's ‫ ﷻ‬Grace manifests.
111 The winds are a metaphor for continual and never-ending prayers, as the winds will
continue to blow until the end of time.
112 The poem begins and finishes with prayers (salawat/tasliya) upon the Prophet ‫ﷺ‬,
which are necessary conditions for the acceptance of a prayer of petition: “The
supplication remains outside the Heavens until the praying person utters blessings
upon the Prophet ‫ﷺ‬...” (Tirmidhi).
Canto 10 - Obsecrations and Presenting Needs 80

َ‫أ‬
َ � َّ ْ َ
‫ع ْ�َن � ِب� يْ� ب�ك ٍر وع ْ�َن ُعم َر‬ ِّ ‫ثُ� َّم‬
‫الر�ضَ ا‬ iii
[O Allah ‫]ﷻ‬ Show pleasure with Abu Bakr �, Umar �
‫ان ِذ ي� ال�ْك َ�َر ٖم‬َ ‫َّوع ْ�َن � ُع� َث�ْم‬ �ِّ‫َوع ْ�َن َعل ٍي‬
ٰ‫َ ْ أ‬
ْ‫ْ� ثُ� َّم ا�ل� ِبتَّا��ع ْي� َن فَ�ه�ُم‬
Ali �, and Uthman �; the people of nobility.
� َ
‫وال� ِل وا�لصَّح ِب‬ iv
َ َ ْ َ ٰ‫أ َ ُ قٰ َ نّ ق‬
And upon the [Prophet's ‫]ﷺ‬ family, his ‫ﷺ‬ Companions,
َ
‫�ه�ْل ا�ل�تُّ�ى وا�ل�َ�ى وال ِحل ِ�ْم وال�ْكر ٖم‬
And followers - the people of piety, purity, forbearance, and nobility.
َ‫َ�ا َر ّ� � �الْ �ـمُص� �ْط فَٰ� َ� �لّ�غْ م�َ�ق�َاص َد ن�ا‬
ِ �‫ى ب‬ ‫ي ِب ِب‬ v
O my Lord! Through the chosen one realise our goals,

�‫َ �غ‬
‫ﷺ‬
َ َ َ َ ٰ ‫ض‬ �
‫وا ْ��فر �َلـ��َا ما مَ�ى ي�ا وا��سع ال�ْك�َر ٖم‬ َ ‫ن‬ ْ
And forgive us for the wrongs we commit; O Master of Generosity!
َ‫لك ّل �ال ُْـم ْس ِل�م ْي� َن ب�ما‬ ُ ْ َ ْ �‫َ �غ‬

�� ‫وا ْ��فر ِإ�ل ِه ي‬
ِ ِ vi
Include
ْ ِ‫ْ أَ ٰ َ ف‬
in your forgiveness, my Lord, all Muslims,
َ �
‫�ْ� ِد ال��ق�ْصى و� ي� الحَـر ٖم‬ ‫يَ��ت�ْل ْ�ُو َن �فِ ي� ال َ�ْمس ِج‬
By that which is recited in Masjid al-Aqsa and the two sanctuaries.
ٌ‫ِب�ج � َ� ـ ـ ـ ِـاه م ْ�َن ۢ ب��َـ ي�ْ�� ٗت�ُه ْ�فِ� � َط ي�ْ� ب��َةٍ ح َرم‬
‫ي‬ vii
�‫َ � ْ ُ ٗ � ٌ ْ أَ � ظ‬
Through him ‫ﷺ‬, whose Medinan house is a haven,
َ �‫� ق‬
‫ـسـم �� من �عْ� َِم ْالـ�َـس ٖم‬ َ َ�‫ِإو سمه �ق‬
And through his ‫ﷺ‬ name, which is an oath of the loftiest kind.
ْ َ ُ ‫خ‬ ْ ‫ق‬ �‫ُ ْ َ ُ � خ‬
‫ت‬
�‫ـم�� ِت�َار �د ��تم‬ � ْ ْ‫َوه ِ�ٰذ ِه ب�ردة ال‬ viii
Thus, this
َ ‫خ‬
ode
َ ْ
has
َ
reached
ُ ْ
its
� ْ َ finale:
ْ ْ
‫وال َحـ ـ ــمد ِل ِّٰله ي�فِ� ب�د ٍء و ي�فِ� �� ٖت�َم‬
All praise
َ‫ْ َ ْ ئ‬
is for Allah ‫ﷻ‬ in
ْ
its
َ َ‫ق ْ أ‬
opening and
َ‫أ‬
conclusion.
ٍ‫� ��س�ت��ّ ي�ن م�َع ِما�ة‬ ‫ت‬

‫� ب� ي��َا�تُه�َا �د �� ت‬ ْ ix
Its verses number one hundred and sixty;

َ َ ‫ك ْ بَر� ن��َا َي�ا َو‬ َ
‫ا��سع ال�ْك َر ٖم‬ ‫�ف�َ ِّـر ْ�ج ِب�ه�َا‬
By them, alleviate us; O Master of Generosity!
‫ئ‬ ْ �‫َ �غ‬ ‫ش‬ ‫ن‬ ْ �‫ف� �غ‬

ِ ِ �‫�َ ْ��فر �� ل��َا ِ� ِده�َا وا ْ��فر �� ل‬
‫ق�َار�ه�َا‬ x
َ َ ْ �‫َ أَ � َ � خ ْ َ َ َ ْ ج‬
[O Allah ‫]ﷻ‬ pardon its singers and forgive its readers;
َ
‫ـ� ي�ر ي�ا ذال� ُِود وال�ْكر ٖم‬ َ� ‫س� ْلـ�ت�ُك ْال‬
We ask You for [all] goodness; O Possessor of Munificence!

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basmala

© Essential Islam, 2018. First published in Great Britain by

Printed in Turkey [by] British Library Cataloguing in

َ َ � َ ‫خ‬ � ‫ن‬ ُ � � َ‫أ‬

Praise be to Allah ‫!ﷻ‬ Originator of creation from non-existence2,

My Lord! Send boundless prayers and greetings

Is it from reminiscing about neighbours from Dhu Salam4

Imam al-Busiri � begins his ode in a very clas-

By not mentioning the Prophet ‫ ﷺ‬directly, Imam

Canto 1 - The Lament and Complaint of Love 6

‫�ْ� اس ت��ْ� ��َ� ْفق �يَ �� ٖهم‬ َ‫بك إ� ْن ق�ل ت‬ َ

Does the lover think this passion can be concealed

So how can you deny this love when witnesses of tears

Canto 1 - The Lament and Complaint of Love 8

May you be spared my predicament: A secret that cannot be hidden

َ �‫ا�ل‬ ‫ن‬ � ‫ن‬

You offered me good advice, but I did not listen;

10 A fragrant Cypress tree under which the Prophet ‫ ﷺ‬rested.

11 Refers to the tip of Mount Idam.

Canto 1 - The Lament and Complaint of Love 10

My fickle ego did not accede to admonishment,

‫�ت�َ� ٖم‬ ‫� يض�َ� ٍ�ْف �ل َّ�َم ب� َر� ِس ْ� ي�ر مح ِش‬

Had I known that I could not honour this guest17,

Who will [now] restrain my bolting ego from error20,

The author then uses this second chapter to way-

By coming to terms with the struggle of his soul,

Canto 2 - Cautioning Against Egoistic Desires 12

Do not attempt to curb unlawful desires through indulgence21,

ٰ‫كا� � � ّلط�ف�ْل إ� ْن تُ� ْل ُه شَ� َّ� َعلى‬ َ ‫ا�ل�� ُف�ْس‬ َ ّ‫َو ن‬

The self is like an infant: If neglected, it will grow up still loving

‫ســـــا ِ�مة‬ َ ‫ور ِاع َـا وه ي َ� � ي� ال�ع�ْم ِال‬ 20

َّ َ‫ْ أ‬ in deadly pleasures,

Canto 2 - Cautioning Against Egoistic Desires 14

Remain vigilant against the snares of hunger and satiety,

‫خ‬ ّ‫ت‬ َ � ٌّ َ‫ُ َّ َ خ� َ ش‬

Dry the tears from an eye that has gorged

Oppose the [lower] self and Satan by defying them,

ّ ً َ ُ‫ل�َ� ْق�َد �نَ َس� ت‬

‫�ْ� ِب�هٖ �ن ْسلا ِل ِذ يْ� �عُ� ٖق�ُم‬ ‫ب‬

I counsel you to good, all whilst failing to take heed myself,

ٰ َ َ ‫ح‬ َ‫أ‬ َ‫ن‬ ُ‫�ظ�َل�َ ْـم ت‬

‫�َ�غ�َ� �ح�اءه وطَوى‬ ‫س‬ ْ

�َ� ‫ـ���ج��َال ا�ل�م �� من ذه ٍب‬ ‫وراود�ه ْال ب‬ 31

َ َ‫ش‬ � َ‫أ‬ َ‫ف أ‬

‫�َن ن�� ِف�ْسهٖ ��راه�َا � ي�َّــمَـــــــا �م ٖم‬

The extremity of his needs confirmed his freedom from desire;

‫ِإ� َّن ا�ل�رورة لا �ت�َـع�ْدو على الْ��عص ٖم‬

Canto one talks about the complaint of love,

Canto 3 - Praising the Prophet ‫ﷺ‬ 20

Muhammad ‫;ﷺ‬ the master of both worlds and kinds34;

‫ِن‬ ‫ر‬ ُ ِ‫م‬ � ‫ال‬ ‫�َا‬ ‫ن�َ �� ب� ي� ن‬

Our Prophet ‫;ﷺ‬

ٗ‫��ف�َاع�َ�ت�ُه‬ َ ‫�ْ� ال ِذ ي� �ر�ى‬ ‫هُو الْـح �� ب� ي� ب‬ 36

He ‫ﷺ‬ is the beloved35 [of Allah

� � َ‫ْ أ‬ ‫]ﷻ‬ whose intercession36 is anticipated;

To Allah was his call; thus, whoever holds fast to him

‫�ُس�ت�َم��سكُون ِب�ح بَ� ٍ�ْل ي� ِر م�ُ��ْ� َِص ٖم‬ ْ� ‫م‬

33 The hadith of Sayyiduna Jabir � (as narrated by Imam al-Bayhaqi �, Imam

�َ� ‫ـ��ج��َال ا�ل�م �� من ذه ٍب‬ ‫وراود�ه ْال ب‬ 31

‫� ِإ�لى �د ِر ٖه ما ِ��ْ� �� من �� ع� َٖم‬ ‫وا�س ب‬

‫ف�َاس �� من �س ٍَف‬ � ْ ِ ��‫وا�ل�َّار �ا ِمدة ال‬ 62

ْ�‫َو��ط ي� ٍ�ْس �� لل�ْه� َـ��ج ْي� ِر َح ِم‬ َ