Language: Urdu (اردو)
Author: Dr. Abu Ibrahim Mulla Khatir
Publisher: Zia-ul-Quran Publications
Ala Hazrat Ka Safr-e-Madinah (اعلیٰ حضرت کا سفر مدینہ)
Travelogue of Imam Ahmed Raza Khan: Journey to Madinah
Language: Urdu (اردو)
Shahid Hamid Gill
مَوْلايَ صَلِّ وَسَلِّـمْ دَائِمـاً أَبـَـدًا
عَلى حَبِيْبِـكَ خَيْــرِ الْخَلْقِ كُلِّهِـمِ
مُحَمَّدٌ سَـيِّدُ الْكَــوْنَيْنِ وَالثَّقَلَـيْنِ
وَالْفَرِيْقَـيْنِ مِنْ عُـرْبٍ وَّمِنْ عَجَـمِ
(O) My Lord! Send salutations and greetings forever upon Your beloved (A) who is the best of all creations. (The beloved Prophet) Muhammad (A) is the Leader of both worlds and both creations (man and jinn); and of both groups, Arabs and non-Arabs.
The Qaseedah Burdah, (The Poem of the Scarf) or the Mantle or Cloak of Rasoolullah A is a Qaseedah (panegyric) composed by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه in the praise of Rasoolullah A. Imam Busiriرحمة الله عليهwas born in Egypt in 608 A.H. and died in 695 A.H.
Imam Busiriرحمة الله عليه composed the Qaseedah after suffering from a stroke which left him partially paralyzed. He رحمة الله عليهprayed to Allah Almighty to make well and bestow him recovery from his disease. Then, after praying, heرحمة الله عليه fell asleep. In his dream, he رحمة الله عليه saw himself reciting the Qaseedah upon Nabi Akram. After reciting, Nabi Akram touched the paralyzed part of his body and put his Burdah (blanket) over him. When Hadhrat Imaam Saalih Sharaf-ud-Deen Al-Busiri رحمة الله عليه awoke, he رحمة الله عليه discovered that he رحمة الله عليه had been cured of his paralysis.
Since then, the verses of The Qaseedah Burdah have been learnt by heart and many people have inscribed on the walls of mosques and religious institutes all over the Muslim world; and it is also recited with eager, spirit and love.
It’s also nice to learn that more than 90 commentaries have been written on this Qaseedah Burdah; and has been translated in many languages of the world including Turkish, Urdu, Berber, Punjabi, German, French, English, Persian and Saraiki.
In relation to Durood, Allah Almighty recounts in the Holy Qur'an:
إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً 1O
“Verily, Allah (Almighty) and His (all) Angels keep sending Durood (salutations) on Nabi (Mukarram A). O believers! You (do) send salutations and greetings on him (A).”
Similarly, the virtues and importance of Durood is described in too many Ahadith.
Hadhrat Anas Bin Malik narrates: the Holy Prophet (A) said, "The person who recites durood once upon me, Allah (Almighty) sends (His) blessings, removes his ten sins and ten steps of his status are raised for him". 2
Hadhrat Hasan Bin 'Ali narrates: the Holy Prophet A said, "Recite durood upon me wherever you are; indeed, your durood (does) reach me".3
With the blessings of Allah Almighty, for the first time in the history of Islam, Minhaj ul Qur'an International has organized to recite durood upon Nabi Mukarram Aday and night without any disconnection and pause in Central Secretariat of Tehreek. The building, nominated for this purpose is called "Gosha-e-Durood". Where Insha'Allah the voices of
اَللّهُمَّ صَلِّ عَلی سَيِّدِنَا وَمَولانَا مُحَمَّد وَّ عَلی اله وَصَحبه وَبَارِک وَسَلِّم
will rise till doomsday.
This is the blessings of Allah Almighty Who has bestowed His special Rahmat on us that He has made us amongst the Muslims; and then amongst the followers of His beloved Prophet Hadhrat Muhammad (A). It’s our faith that the reciting and sending Durood upon Nabi Akram (A) is such an ‘Ebadah (عبادت) which is never rejected. It gives us the guarantee of its acceptance (approval).
I request all of my brothers and sisters to make their habit to recite the Durood on a daily basis as much as they can. This would show our deepest love with our Nabi Akram (A); and this is how we can hold the rope of Allah Almighty; and do spread this message to the masses to your level best. The habitation of reciting the Durood is also the guarantee that Allah Almighty would take the responsibility of all works of reciter regarding both this life and Hereafter.
I am really thankful to all who assisted and guided me in writing this book especially Mr. Muhammad Farooq Rana and Mr. Sajjad ul Aziz Qadri. May Allah Almighty give all of us such a reward which causes the real pleasure and never leads to decline.
I have tried my level best to make perfection and would appreciate if the reader of this book lets me know about any shortcoming regarding the translation of Qaseedah Burdah.
I pray to Allah Almighty to forgive all of our sins, especially of those who recite, spread the message of recitation of Durood, teach the Durood, listen to the Durood, convince to it and publicize the Durood; and give all of us love for Nabi Akram (A), his Family, his Companions (y); and give who follow them, the real peace and calm and the success in both this life and Hereafter for the sake of His beloved Prophet Muhammad (A).
 Al-Ahzab, 33:56
 Nasa’i, As-Sunnan, kitab-us-sahw, 4:50#1297
 Tabarani, Al-Mu’Jam-ul-Kabir, 3:82#2729.
Shahid Hamid Gill
June 9, 2006
THE VIRTUES AND SPECIALTIES OF QASEEDAH BURDAH
Nabi Mukarram A said: "None of you has (perfect) Eman (Faith) until I am more beloved to him than his parents, his children and all mankind".
Love for Rasoolullah A, no doubt, is the perfection of our Eman. This love can only be achieved if we know and understand the perfections and lofty status of Sayyidina Rasoolullah A in the sight of Allah Almighty. The coming translation and commentary of the Qaseedah Burdah highlights the exalted status and perfections of Sayyidina Rasoolullah A.
The virtues of Qaseedah Burdah are countless; some of its virtues and specialties which are written in the books are as under:
- For long life (blessings in life) recite Qaseedah Burdah for 1001 times.
- For taking away of difficulties recite it for 71 times.
- For the removal of drought recite it for 300 times.
- For wealth and effects recite it for 700 times.
- To have male offspring (children) recite it for 116 times.
- To make possible and easy all difficult tasks recite it for 771 times.
- One, who recites Qaseedah Burdah daily or gets someone else to recite it, and thereafter makes Damm (blow) on him, will be safeguarded from all hardships.
- One who recites Qaseedah Burdah once daily and makes Damm (blow) on his children, they will be blessed with long life.
- One who recites it for 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
- Whoever recites it in his bedroom for any work or special motives, those motives and purposes will be shown to him in a dream.
- One who recites it for 41 times in an old graveyard for 40 days, his enemies will be destroyed.
- Whoever recites it once daily on rose water for 7 days and gives it to someone to drink, the memory of that person who drinks that rose water will increase tremendously.
- One, who is afflicted with a great mishap, misfortune, calamity or hardship, should keep 3 fasts and daily recite it for 21 times.
- Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy sufferings and troubles.
- The house, in which Qaseedah Burdah is read 3 times daily, will be protected from big troubles.
- If a person has important work, he should recite it for 26 times at the night of Jum’ah (Thursday evening) and give 26 things in charity.
- The house, in which this Qaseedah is kept, will be safe-guarded from thieves, etc.
- Whoever recites Qaseedah Burdah for 7000 times in his lifetime, will live up to the age of one hundred years.
- Whoever reads it over rose water and sprinkles it over his clothes, will become respected and loved by the creation of Allah Almighty.
- If a person recites it once daily during his journey, will be protected from ail hardships of travel.
- One who is in debt should recite it for 1000 times.
- If someone recites Qaseedah Burdah for 41 times, or has someone else to read it for him at the night of Jum’ah, for a certain aim or purpose, his aim or purpose will be fulfilled.
- The house in which this Qaseedah Burdah is read regularly will be saved from seven things:
- The evil of Jinn.
- Plague and epidemics.
- Diseases of the eyes.
- Sudden death.
- The house in which the Qaseedah is read daily, its inhabitants will also be bestowed with seven benefits:
- Long life.
- Abundance in sustenance.
- Good health.
- Help (from Allah).
- One will see the Noor (splendour) of Sayyidina Rasoolullah A.
- Happiness and contentment.
- Whoever wishes to know whether he will get benefit or harm from a journey, should read the Qaseedah
Burdah for 3 times, and before reading it, he should recite Durood 1000 times, he will thereafter be informed in a dream by Rasoolullah A whether it would be beneficial or harmful to travel.
- One, who wishes to know the condition of a traveler, should recite the Qaseedah Burdah for 3 times along with Durood on a Thursday night.
- To remove the evil effect of jinn, read once daily for 40 days and make Damm (blow) on the affected person.
- If a child is born, then read it for 9 times on sea water and bath the child with it. The child will be saved from all types of disasters and calamities.
- For labour pains (child birth), read for 3 times and blow (make Damm) on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well; there would be ease in child birth immediately.
- One, who reads Qaseedah Burdah once after getting on a ship and passes through a severe storm, will be safeguarded.
- One, who is in jail, should recite it continuously and he will be released.
- If lands are infertile and barren, read and blow (make Damm on the seeds, thereafter plant them, there would be abundant crops.
- If farmlands are infested or plagued with locusts, then recite Qaseedah Burdah for 7 times on sand and sprinkle it through the lands. Wherever the sand falls, that land will not be infested again.
In conclusion we find that for whatever purpose "Qaseedah Burdah" is read, Insha'Allah that purpose will be fulfilled with the precondition that ones earnings and food is halaal (permissible).
Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليهhas spoken about his love for Rasoolullah A. He رحمة الله عليه tries to conceal this love and his beloved. This is why we see that He رحمة الله عليه has not described the name of Rasoolullah A directly in the whole section. We observe that he رحمة الله عليهhas mentioned the places and things which are near to Madinah so that Rasoolullah A is pleased. His love for Rasoolullah A has made him uneasy and restless.
أَمِنْ تَـذَكُّرِ جِيْرَانٍم بِـذِيْ سَـلَمِ
مَزَجْتَ دَمْعـاً جَرٰى مِنْ مُّقْلَةٍم بِدَمِ
- Are the tears mixed with blood following (from your eyes) due to your remembrance of the neighbour of Dhi-Salam (a place near Madinatul Islam).
أَمْ هَبَّـتِ الرِّيْحُ مِنْ تِلْقَآءِ كَاظِمَـةٍ
وَأَوْمَضَ الْبَرْقُ فِي الظَّلْماءِ مِنْ إِضَمِ
- Or is it because of the breeze blowing from Kaazimah (a place near Madinatul Islam). Or is it the lighting (that has) struck in the darkness of the night Idham (a place near Madinatul Islam).
فَمَا لِعَيْنَيْكَ إنْ قُلْتَ اكْفُفَا هَمَتَــا
وَمَا لِقَلْبِكَ إنْ قُلْتَ اسْتَفِقْ يَهِـمِ
- What is the matter with your eyes, (the more) you say to them to stop (the more) they continue to flow. And what has happened to your heart, (the more) you say to it to come to its senses (normal condition, the more) it is distracted (troubled).
أيَحْسَـبُ الصَّبُّ أنَّ الْحُبَّ مُنْكَتِـمٌ
مَا بَيْنَ مُنْسَــجِمٍ مِّنْهُ وَمُضْطَـرِمِ
- Does the lover think that his love can be concealed; while he is constantly shedding tears and his heart is (constantly) glowing.
لَوْلاَ الْهَوٰى لَمْ تُرِقْ دَمْعاً عَلىٰ طَلِلِ
وَلاَ أَرِقْتَ لِـذِكْرِ الْبَـانِ وَالْعَلَـمِ
- If you had not fallen in love, you would not have shed tears at the ruins (of your beloved) nor would you have become restless due to the remembrance of the ban (cypress tree) and High Mountain.
فَكَيْفَ تُنْكِـرُ حُبًّام بَعْدَمَا شَـهِدَتْ
بِهِ عَلَيْـكَ عُدُوْلُ الدَّمْعِ وَالسَّـقَمِ
- So, how can you deny love while your (continuous) shedding tears and (your) illness are (open) witness (of your love).
وَأَثْبَتَ الْوَجْدُ خَطَّيْ عَبْرَةٍ وَّضَـنًى
مِّثْلَ الْبَهَـارِ عَلىٰ خَدَّيْكَ وَالْعَنَـمِ
- And the deepest love has carved two lines of weakness and (constantly shedding) tears (due to grief and fear) on your cheeks like yellow rose and the reddish tree (hence, your face is withered).
نَعَمْ سَرٰى طَيْفُ مَنْ أَهْوٰى فَـأَرَّقَنِي
وَالْحُبُّ يَعْتَـرِضُ اللَّـذَّاتِ بِالأَلَـمِ
- Yes! Thoughts of the beloved came to me at night and kept me awake (and made me restless) and (indeed) love alters into pain.
يَا لائِمِيْ فِي الْهَوٰى الْعُذْرِيِّ مَعْذِرَةً
مِّنِّي إِلَيْكَ وَلَوْ أنْصَفْـتَ لَمْ تَلُـمِ
- You! Who reproach me, regarding my love, excuse me from me to you and if you do justice, you would not reproach me.
عَدَتْكَ حَالِيْ لاَ سِـرِّي بِمُسْـتَتِرٍ
عَنِ الْوُشَـاةِ وَلاَ دَائِي بِمُنْحَسِـمِ
- My state (of love) has reached you, (now) my secret is no longer concealed from those who malign (me), nor there is (something to) check my agony.
مَحَّضْتَنِي النُّصْحَ لكِنْ لَسْتُ أسْمَعُهُ
إِنَّ الْمُحِبَّ عَنِ الْعُذَّالِ فِيْ صَمَمِ
- You (O listener) have sincerely advised me (and) I have not paid any attention to it. Verily, a (true) lover is deaf to those who advise (and criticize him).
اِنِّي اتَّهَمْتُ نَصِيْحَ الشَّيْبِ فِيْ عَذَلٍ
وَالشَّيْبُ أَبْعَدُ فِيْ نُصْحٍ عَنِ التُّهَمِ
- I regarded the advice of the elders with suspicion in reproaching me. (No doubt,) the wisdom in the advice of the elders is above (any) suspicion.
Section TwoHadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه described in this section about restraining lust and carnal desires. In this section he رحمة الله عليه relates that a man indulges into love due to lust and carnal desires and requirements. He رحمة الله عليه also has related that his life is spent in sins. And on this act, he sincerely regrets and asks for forgiveness from Allah Almighty.
On the other hand, he رحمة الله عليه also mentions that lust and carnal desires are also important to fall in the love of Rasoolullah A. He رحمة الله عليه mentions that a pure love can be attained by the purification of oneself from lust and carnal wishes and desires. This section provokes a man to fall into the love of Rasoolullah A; and it also draws a man to seek forgiveness from Allah Almighty.
فَاِنَّ أمَّارَتِيْ بِالسُّوْءِ مـَا اتَّعَظَتْ
مِنْ جَهْلِهَا بِنَذَيْرِ الشَّيْبِ وَالْهَـرَمِ
- For verily, my soul (Nafs Ammarah, which) calls me to evil, due to its ignorance, did not pay (any) attention to the advice from the warning by grey hair and old age.
وَلاَ أعَدَّتْ مِنَ الْفِعْلِ الْجَمِيْلِ قِرَى
ضَيْفٍ أَلَمَّ بِرَأسِـيْ غَيْرَ مُحْتَشِـمِ
- And I have not made any preparation for good deeds, a feast for a guest (old age that) has lodged on my head nor did I honour (it).
لَوْ كُنْتُ أَعْلَـمُ أنِّي مَـا أُوَقِّرُهُ
كَتَمْتُ سِـرَّا بَـدَا لِيْ مِنْهُ بِالْكَتَمِ
- If I had known that I would not (be able to) honour (the guest, the old age) I would have concealed my secret, which is exposed, by dyeing.
مَنْ لِّيْ بِرَدِّ جِمَــاحٍ مِّنْ غَوَايتِهَــا
كَمَا يُرَدُّ جِماَحُ الْخَيْــلِ بِاللُّـجُمِ
- Is there any who can restrain my wayward-self from its waywardness. Just as an unmanageable horse is restrained by reins.
فَلاَ تَرُمْ بِالْمَعَاصِيْ كَسْـرَ شَـهْوَتِهَا
اِنَّ الطَّعَـامَ يُقَوِّي شَــهْوَةَ النَّهِمِ
- Do not try, through committing sins, to subdue sensual desires. Verily, the food (only) strengthens corporal desires.
وَالنَّفْسُ كَالطِّفْلِ إِنْ تُهْمِلْهُ شَبَّ عَلَى
حُبِّ الرَّضَاعِ وَإِِِنْ تَفْطِمْهُ يَنْفَطِــمِ
- And your self (desires) is like a child (infant), if you let him keep on drinking milk he will come of age with the habit of drinking (milk). And if you wean it, will stop.
فَاصْرِفْ هَوَاهَــا وَحَاذِرْ أَنْ تُوَلِّيَهُ
إِنَّ الْهَوٰى مَـا تَـوَلَّى يُصْمِ أَوْ يَصِمِ
- So, control its (Self, نفس) inclination (towards desires) and beware, it may not overpower it (yourself). Verily, lust whenever it overpowers (it) kills or makes (your character) spotted.
وَرَاعِهَـا وَهْيَ فِي الأَعْمَالِ سَـائِمَةٌ
وَإِنْ هِيَ اسْتَحْلَتِ الْمَرْعٰى فَلاَ تُسِـمِ
- And guard it (your self) while it is grazing in (the field of) actions and if it enjoys grazing land, do not let it roam (graze) freely.
كَـمْ حَسَّــنَتْ لَـذَّةً لِلْمَرْءِ قَاتِلَةً
مِنْ حَيْثُ لَمْ يَدْرِ أَنَّ السُّمَّ فِيْ الدَّسَـمِ
- How many pleasures are there (which) are considered supreme (but) are harmful for man because he does not know that fat has poison in it.
وَاخْشَ الدَّسَائِسَ مِنْ جُوْعٍ وَّمِنْ شِبَعٍ
فَرُبَّ مَخْمَصَةٍ شَـــرٌّ مِنَ التُّـخَمِ
- And fear the evil of (both) hunger and satiation (overeating) for mostly hungers (poverty) is more evil (dangerous) than overeating.
وَاسْتَفْرِغِ الدَّمْعَ مِنْ عَيْنٍ قَـدِ امْتَلأَتْ
مِنَ الْمَحَـارِمِ وَالْزَمْ حِمْيَـةَ النَّـدَمِ
- And shed tears from (those) eyes which have become full of forbidden sights and mark an obligatory (duty upon yourself) to guard your eyes from forbidden things.
وَخالِفِ النَّفْسَ وَالشَّيْطَانَ وَاعْصِهِـمَا
وَإِنْ هُمَـا مَحَّضَـاكَ النُّصْحَ فَاتَّهِـمِ
- And (O follower of virtue!) oppose (your) self (Nafs, نفس) and Satan and disobey them both. And if both of them give you (even) sincere advice, (do) regard it as lies.
وَلاَ تُطِعْ مِنْهُمَا خَصْمًا وَّلاَ حَكَمًــا
فَأَنْتَ تَعْرِفُ كَيْـدَ الْخَصْمِ وَالْحَكَـمِ
- And don’t obey them both (Nafs and Satan) as an enemy or as wise (person). For you know (very) well the deception of (such an) enemy or a wise (person).
أَسْتَغْفِرُ اللهَ مِنْ قَوْلٍم بِلاَ عَمَـلٍ
لَقَدْ نَسَبْتُ بِهِ نَسْلاً لِّذِيْ عُقُــمِ
- I seek forgiveness from Allah (Almighty) from such sayings (preaching) which I do not practice upon. For verily, through this, (it is same like that) I have attributed (claimed) offspring from a barren woman.
أمَرْتُكَ الْخَيْرَ لكِنْ مَّا ائْتَمَرْتُ بِــهِ
وَمَا اسْـتَقَمْتُ فَمَا قَوْلِي لَكَ اسْتَقِمِ
- I command you to do good but I do not command myself to do that (the same); and I did not become steadfast (on Deen / the right path) so, then what is the use (value) of saying to you, “Be steadfast”.
وَلاَ تَزَوَّدْتُّ قَبْلَ الْمَوْتِ نَافِلَــةً
وَلَمْ أُصَلِّ سِوٰى فَرَضٍ وَّلَمْ أَصُمِ
- And I did not offer voluntary worship before death; and I did not offer prayer nor did I keep fast except what was obligatory.
Section ThreeIn this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described the love of Rasoolullah A ; and openly mentions and begins the praises of Rasoolullah A. He رحمة الله عليه shows unrestricted and unlimited love. He رحمة الله عليه says when Allah Almighty has crossed the limit of love for his Messenger then why not we try to do to our level best.
ظَلَمْتُ سُـنَّةَ مَنْ أَحْيَــا الظِّلاَمَ إِلىٰ
أَنِ اشْـتَكَتْ قَدَمَــاهُ الضُّرَّ مِنْ وَرَمِ
- I disobeyed the Sunnah (the way of passing life) of (Nabi Akram A) who passed the nights in worship until his feet complained of injury due to being swollen.
وَشَدَّ مِنْ سَغَبٍ أحْشَــاءَهُ وَطَـوٰى
تَحْتَ الْحِجَارَةِ كَشْــحاً مُّتْرَفَ الأَدَمِ
- And he (A) tied and folded, due to hunger, around his stomach, a stone on his delicate skin.
وَرَاوَدَتْــهُ الْجِبَالُ الشُّـمُّ مِنْ ذَهَبٍ
عَنْ نَّفْسِـهِ فَـأَرَاهَا أيَّمَـــا شَمَمِ
- And (very) high mountains of gold (presented themselves to him to) tempt him towards it (worldly things) and he (A) showed them (the people that) how high these mountains are (but rejected the offer).
وَأَكَّــدَتْ زُهْدَهُ فِيْهَا ضَرُوْرَتُــهُ
إِنَّ الضَّرُوْرَةَ لاَ تَعْــدُوْ عَلىَ الْعِصَمِ
- And his piety became more powerful inspite of his need. For verily, need never overpowers the infallible (The Holy Prophet A).
وَکَيْفَ تَدْعُوْا اِلیَ الدُّنْيَا ضَرُوْرَةُ مَنْ
لَوْلاَهُ لَمْ تَخْرُجِ الدُّنْيَا مِنَ الْعَدَمِ
- And how can the need incline such a noble personality towards this world; for if he (A) had not been (created), the world would have not come into existence.
مُحَمَّدٌ سَـيِّدُ الْكَــوْنَيْنِ وَالثَّقَلَـيْنِ
وَالْفَرِيْقَـيْنِ مِنْ عُـرْبٍ وَّمِنْ عَجَـمِ
- (The beloved Prophet) Muhammad (A) is the Leader of both worlds and both creations (man and jinn) and of both groups, Arabs and non Arabs.
نَبِيُّنَـا الآمِرُ النَّــاهِيْ فَلاَ أَحَــدٌ
أبَـرُّ فِيْ قَــوْلِ لاَ مِنْـهُ وَلاَ نَعَـمِ
- Our Nabi (A is) the one who commands (to do good and) forbids (evil, undoubtedly) there is non (parallel to him who is) more truthful than him in saying, “No” or “Yes”.
هُوَ الْحَبِيْبُ الَّــذِيْ تُرْجٰى شَـفَاعَتُهُ
لِكُــلِّ هَوْلٍ مِّنَ الأَهْـوَالِ مُقْتَحَمِ
- He (A) is the most beloved (of Allah Almighty) whose intercession (شفاعۃ) is hoped for every fear (and distress) that is going to come (on the day of agony and fears).
دَعَـا اِلىٰ اللهِ فَالْمُسْـتَمْسِـكُوْنَ بِـهِ
مُسْتَمْسِـكُوْنَ بِحَبْـلٍ غَيْرِ مُنْفَصِـمِ
- He (A) called (the people) toward Allah (Almighty), so those who cling to him are clinging to a rope which will never break.
فَــاقَ النَّبِيِّيْنَ فِيْ خَلْـقٍ وَفِيْ خُلُـقٍ
وَلَمْ يُـدَانُوهُ فِيْ عِلْــمٍ وَّلاَ كَـرَمِ
- He (A) exceeds (transcends) the prophets (عليهم السلام) physically and in noble character; and (none of other prophets عليهم السلام) can reach (touch) his knowledge and noble nature kindness.
وَكُــلُّهُمْ مِّنْ رَّسُـوْلِ اللهِ مُلْتَمِـسٌ
غَرْفَا مِّنَ الْبَحْرِ أَوْ رَشْفاً مِّنَ الدِّيَـمِ
- And all of them (the prophets عليهم السلام) obtained from Rasoolullah (A, his bounties like a) handful (of water) from the ocean or a sip from continuous rains.
وَوَاقِفُـوْنَ لَدَيـْـهِ عنْـدَ حَدِّهِــمِ
مِنْ نُّقْطَةِ الْعلْمِ أَوْ مِنْ شَكْلَةِ الْحِكَـمِ
- And they all (prophets عليهم السلام) stopped before him at their (assigned) limits; (either like) a point of knowledge or to gain a piece of wisdom (from the wisdom of Holy Prophet A)
فَهْوَ الَّـِذيْ تَمَّ مَعْنَــاهُ وَصُوْرَتُهُ
ثُمَّ اصْطَفَـاهُ حَبِيْباًم بَارِيءُ النَّسَــمِ
- For he (A) is the one who was perfected outwardly and inwardly; and then (Allah Almighty), the Creator of all creations, chose him as (His) the most beloved.
مُنَـزَّهٌ عَـنْ شَـرِيْكٍ فِيْ مَحَاسِــنِهِ
فَجَـوْهَرُ الْحُسْـنِ فِيْهِ غَيْرُ مُنْقَسِـمِ
- There is no equal to him in his magnificence; the jewel of superiority (dignity) in him is inseparable (and indivisible).
دَعْ مَــا ادَّعَتْهُ النَّصَارٰى فِيْ نَبِيِّهِـمِ
وَاحْكُمْ بِمَا شِئْتَ مَدْحاً فِيْهِ وَاحْتَكِـمِ
- Throw away what the Christians claim (attribute) about their prophet (Isa, Jesus D). Then decide and say what you wish in praise of him (except doing polytheism which the Christians do).
وَانْسُبْ اِلىٰ ذَاتِهِ مَا شِئْتَ مِنْ شَـرَفٍ
وَانْسُبْ اِلىٰ قَدْرِهِ مَا شِئْتَ مِنْ عِظَـمِ
- And attribute (claim) to his personality whatever you wish to (claim) in (his) excellence; and attribute the greatness towards his (highly) dignified status as much as you wish (except committing polytheism).
فَـاِنَّ فَضْلَ رَسُــوْلِ اللهِ لَيْـسَ لَهُ
حَـدٌّ فَيُعْـرِبَ عنْـهُ نَـاطِقٌ بِفَمِ
- For verily, the excellence of the Allah’s Messenger (A) has no limit. Therefore, a speaker (admirer) might (be able to) express with his mouth.
لَوْ نَـاسَـبَتْ قَـدْرَهُ آيـَاتُهُ عِظَمـاً
أَحْيَـا اسْمُهُ حِيْنَ يُـدْعَى دَارِسَ الرِّمَمِ
- If his miracles were proportionate (according) to his (A) rank in greatness, then his (A) name, when called out, would have brought decaying bones back to life.
لَمْ يَمْتَحِنَّــا بِمَـا تَعْيَـا الْعُقُوْلُ بِـهِ
حِرْصًـا عَلَيْنَـا فَلَمْ نَرْتَـبْ وَلَمْ نَهِمِ
- He (A) did not test us with that which makes our minds unable (to pass). Having keen inclination (interest, kindness) for us, neither we had suspicion (about the truthfulness of the mission of the Holy Prophet A) nor were we confounded (confused, by his policies).
أَعْيَ الْوَرٰى فَهْمُ مَعْنَــاهُ فَلَيْسَ يُرٰى
فِي الْقُرْبِ وَالْبُعْـدِ فِيْهِ غَـيْرُ مُنْفَحِمِ
- His (A) perfect inner (most) nature made the people helpless from comprehending (him, so it was not understood by anyone but Allah Almighty), so there is none in near or far who is not helpless (and imperfect in grasping his inner most nature).
كَـالشَّمْسِِ تَظْهَرُ لِلْعَيْنَيْنِِ مِنْم بُــعُدٍ
صَغِيْرَةً وَتُكِـلُّ الطَّـرْفَ مِنْ أَمَـمِ
- (The example of our Holy Prophet A is) like the sun (which) is seen by eyes (very small) from far. And yet itches (your) eyes (when you) see it from near.
وَكَيْفَ يُــدْرِكُ فِي الدُّنْيـَـا حَقِيْقَتَهُ
قَــوْمٌ نِّيَــامٌ تَسَلَّوْا عَنْهُ بِـالْحُلُمِ
- And (how) can his reality be comprehended (by the people) in this world; (certainly this is a) sleeping nation (except Allah’s prophets and friends عليهم السلام) whose description of him is (nothing but like an interpretation of) a dream.
فَمَبْلَغُ الْعِــلْمِ فِيْهِ أَنَّــهُ بَشَــرٌ
وَأَنَّــهُ خَيْرُ خَلْـقِ اللهِ كُـــلِّهِمِ
- So, the extreme depth of (our) knowledge, concerning to him, is that he (A) is a man (like us). Whereas indeed he (A) is the best of all creations of Allah (Almighty).
وَكُـلُّ آيٍ أَتَى الرُّسْـلُ الْكِـرَامُ بِهَا
فَــإِِنَّمَـا اتَّصَلَتْ مِنْ نُّوْرِهِ بِهِــمِ
- And all miracles which the prophets (عليهم السلام) showed, indeed they (all miracles) have been derived from his Noor (light).
فَـإِِنَّهُ شَمْـسُ فَضْلٍ هُـمْ كَـوَاكِبُهَا
يُظْهِرْنَ أَنْـَوارَهَا لِلنَّــاسِ فِي الظُّلَمِ
- For verily, he (A) is the sun of virtue (and blessings, and) they (all other prophets عليهم السلام) are its stars which show the people their lights in the dark.
حَتّٰی اِذَا طَلَعَتْ فِی الْکَوْنِ عَمَّ هُدَا
هَا الْعٰلَمِيْنَ وَ اَحْيَتْ سَائِرَ اْلأَُمَمِ
- Until when the sun (of Noor of the Holy Prophet A) rose, its light spread universally and gave the life to the entire nations.
أَكْــرِمْ بِخَلْـقِ نَبِيٍّ زَانَــهُ خُلُـقٌ
بِالْحُسْـنِ مُشْـتَمِلٌم بِالْبِشْـرِ مُتَّسِـمِ
- How noble are the physical qualities of (our) Prophet (A) which are adorned with good characteristics. (Our Prophet A) is dressed with beauty; and distinguished by pleasant nature.
كَالزَّهْرِ فِيْ تَرَفٍ وَّالْبَـدْرِ فِيْ شَـرَفٍ
وَالْبَحْرِ فِيْ كَــرَمٍ وَّالـدَّهْرِ فِيْ هِمَمِ
- (He A is so delicate that looks) like a blooming flower in its freshness and (like) the moon (when it is) full in splendour and (like) the ocean in generosity and (his) fearless courage (is) like the time.
كَــأَنَّهُ وَهْـوَ فَرْدٌ مِنْ جَلاَلَتِــهِ
فِيْ عَسْـكَرٍ حِيْنَ تِلْقَاهُ وَفِيْ حَشَــمِ
- Even when (he A is) alone, (he looks) due to his grandeur (that he is) in the midst of a large army and its associates. (And he A has overcome all of them for his grandeur and no one is able to even move).
كَـــأَنَّمَا اللُّؤْلُؤُ الْمَكْنُوْنُ فِيْ صَدَفٍ
مِنْ مَّعْــدِنِيْ مَنْطِـقٍ مِّنْهُ وَمُبْتَسَـمِ
- As though (he A is like) pearls (which are) well preserved in oysters (and all of this is) from the two mines, of his speech and his smiles.
لا طِيْبَ يَعْــدِلُ تُرْبـًا ضَمَّ أعْظُمَهُ
طُوْبٰى لِمُنْتَشِـقٍ مِّنْـــهُ وَمُـلْتَثِـمِ
- None of perfumes can be equal to the dust which is touching his sacred body. Glad tidings be to (the) person who smells this (sacred dust) and kisses it. (Undoubtedly, that man is the luckiest and blessed one.
Section FourIn this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about the birth of Rasoolullah A, his Amiracles as well as incidents which took place at the time of his A birth. No doubt, all these are the signs of the greatness of our Prophet Muhammad A. The day of his birth is a blessed day. The birth of Rasoolullah A absolutely lighted up the whole universe. And Rasoolullah A’s arrival removed all troubles and difficulties from this world. So the birth of Rasoolullah A was great blessing for not only human beings but for all the creations of Allah Almighty.
أَبـَـانَ مَوْلِدُهُ عَنْ طِيْــبِ عُنْصُرِهِ
يَـــا طِيْبَ مُبْتَـدَإٍ مِّنْهُ وَمُخْتَتَـمِ
- His place (and time) of birth showed the scent of his pure origin; The Excellence! His birth (and apparently happening) death (both) are scented (and sacred).
يَــوْمٌ تَفَرَّسَ فِيْــهِ الْفُرْسُ أَنَّهُـمُ
قَــدْ أُنْـذِرُوْا بِِحُلُوْلِ الْبُؤْسِ وَالنِّقَمِ
- On that day, the Persians perceived due to (their) perception that they were going to face a misfortune (and) warned misfortune and punishment (which) approached.
وَبـَاتَ إِِيْوَانُ كِسْـرٰى وَهْوَ مُنْصَدِعٌ
كَشَـمْلِ أَصْحَابِ كِسْـرٰى غَيْرَ مُلْتَئِمِ
- And at night, the walls of the palace of Kisra crumbled (after trembling) as the army of Kisra scattered (and) could not be united again.
وَالنَّارُ خَـامِدَةُ اْلأَنْفَـاسِ مِنْ أَسَـفٍ
عَلَيْهِ وَالنَّهْرُ سَـاهِي الْعَيْنِ مِنْ سَـدَمِ
- And the fire (of the Persians) was extinguished out of regret; and the rivers (of Persia) dried up with wonder (and excessive sorrow).
وَسَـاءَ سَـاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَـا
وَرُدَّ وَارِدُهَـا بِــالْغَيْظِ حِيْنَ ظَـمِيْ
- And (when) the water of river dried up, Saawah (a village in Persia) became grief-stricken; and (thirsty) goer (water bearer) returned in anger with disappointment.
كَــأَنَّ بِالنَّـارِ مَا بِالْمَـاءِ مِنْ بَلَـلٍ
حُزْنـاً وَّبِـالْمَاءِ مَا بِـالنَّارِ مِنْ ضَـرَمِ
- It is as though, due to grief, the fire became (cold) like water, while water (of Buhairah) was (turned into) the blazing fire (of Persia).
وَالْجِنُّ تَهْتِفُ وَاْلأَنْــوَارُ سَــاطِعَةٌ
وَالْحَـقُّ يُظْهَـرُ مِنْ مَّعْنىً وَّمِنْ كَـلِمِ
- And the jinni was announcing (at the appearance of the Prophet A) and the Light (of the Holy Prophet A) was shiny; and the truth (the Prophethood of Muhammad A) appeared with outward and inward qualities (of the Holy Prophet A).
عَمُوْا وَصَمُّوْا فَــإِِعْلاَنُ الْبَشَـائِرِ لَمْ
تُسْمَعْ وَبـَــارِقَةُ اْلإِِنْذَارِ لَمْ تُشَـمِ
- (They, the polytheists) became blind and deaf. Neither did they hear the announcements of glad tidings nor was the lightening of warning seen (by them).
مِنْم بَعْـدِ مَا أَخْبَرَ الأَقْوَامَ كَــاهِنُهُمْ
بِــأَنَّ دِينَـهُـمُ الْمُعْـوَجَّ لَمْ يَقُـمِ
- (Inspite of) after their fortune tellers had informed the people (infidels) that their false religion would never stand (but they yet were blind and deaf).
وَبَعْـدَ مَا عَايَنُوْا فِي الأُفُقِِ مِنْ شُـهُبٍ
مُنْقَضَّةٍ وَّفْـقَ مَـا فِي الأرْضِ مِنْ صَنَمِ
- And even after they had seen the stars on the horizon falling, just as (their) idols were (falling) on the earth.
حَتّٰى غَـدَا عَنْ طَـرِيْقِ الْوَحْيِ مُنْهَزِمٌ
مِنَ الشَّـيَاطِيْنِ يَقْفُُوْا إِِثْـرَ مُنْهَـزِمِ
- Even the devils kept running from the path of revelation one after the other (at the time of birth of the Holy Prophet A).
كَـأَنَّهُمْ هَرَبـَـا أَبْطَــالُ أبْرَهَـةٍ
أَوْ عَسْكَرٌ بِـالْحَصٰى مِنْ رَّاحَتَيْـهِ رُمِيْ
- As though in running away they (Satans) were the brave army of Abraha (the man who wanted to demolish the house of Allah Almighty with the help of his army of Elephants) or (like that) army on which the pebbles were thrown by his palms.
نَبْذًام بِهِ بَعْـدَ تَسْـبِيْحٍم بِبَـطْنِهِمَــا
نَبْـذَ الْمُسَبِّحِ مِنْ أَحْشَــاءِ مُلْتَقِـمِ
- Which (the pebbles) he (A) threw after their making tasbeeh (praise of Allah Almighty) in his hands, like how (Hadhrat Younus D) who made tasbeeh (of Almighty Allah) was thrown out from the stomach of the (big) swallowing (fish).
Section FiveIn this section, the sacredness, sanctity, holiness and blessedness of invitation towards Islam is described by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه.
جَاءَتْ لِِـدَعْوَتِهِ الأَشْـجَارُ سَـاجِدَةً
تَمْشِِـي إِِلَيْهِ عَلىٰ سَـاقٍم بِــلاَ قَدَمِ
- The trees answered his call (in the state of) prostrating, (and they were) walking towards him on (their) shins without feet.
كَـأَنَّمَا سَـطَرَتْ سَـطْرًا لِمَا كَتَبَتْ
فُرُوْعُهَـا مِنْ بَـدِيْعِ الْخَطِّ فِي اللَّـقَمِ
- It is though (the trees were) drawing lines (while they were coming toward the Holy Prophet A) that were written with their branches (and were) making beauty (of perfection of the Holy Prophet A).
مِثْلَ الْغَمَــامَةِ أَنَّى سَـارَ سَــائِرَةً
تَقِيْـهِ حَرَّ وَطِيْـسٍ لِّلْهَجِــيْرِ حَمِيْ
- (The trees were coming towards the Holy Prophet A) like the cloud (that was) following him wherever (and whenever) he (A) went; (and it was) sheltering him from the intense heat, (which was like) from an oven in the blazing summer.
اَقْسَمْتُ بِالْقَمَرِ الْمُنْشَقِّ إِِنَّ لَهُ
مِنْ قَلْبِهِ نِسْبَةً مَبْرُوْرَةَ الْقَسَمِ
- I take an oath (of the truth regarding the Holy Prophet A) by the moon (that) was split (into two pieces), it (the moon) has a special connection with his heart (which shows) the truth of my oath.
وَمَا حَوَى الْغَــارُ مِنْ خَيْرٍ وَّمِنْ كَرَمِ
وَكُــلُّ طَرْفٍ مِّنَ الْكُفَّارِ عَنْهُ عَمِيْ
- (And remember)! What excellent qualities and noble deeds (in the form of Holy Prophet A and his Companion Hadhrat Abu Bakr Siddique t) the cave (Ghar-e-Thowr) contained (in it). While every eye of the infidels (was) blind (to see) him.
فَالصِّدْقُ فِي الْغَـارِ وَالصِّدِّيْقُ لَمْ يَرِمَـا
وَهُمْ يَقُوْلُوْنَ مَـا بِالْغَــارِ مِنْ أَرِمِ
- And the truth (the Prophet A) and the true (Hadhrat Abu Bakr t) were not seen in the cave (by the disbelievers) and they were saying, “There is no one in the cave.”
ظَنُّوا الْحَمَــامَ وَظَنُّوا الْعَنْكَبُوْتَ عَلىٰ
خَــيْرِ الْبَرِيَّـةِ لَمْ تَنْسُـجْ وَلَمْ تَحُمِ
- They (disbelievers) thought (that) a wild dove had not flown away (if some one had reached or passed by it, it would have flown away) and a spider had spin a web for the Best of creation (A, if any one had reached, the web had not been there).
وِقَـايَةُ اللهِ أَغْنَتْ عَنْ مُّضَـاعَفَةٍ
مِنَ الدُّرُوْعِ وَعَنْ عَــالٍ مِّنَ الأُطُمِ
- The protection of Allah (Almighty made the Holy Prophet A) wantless from double, armours and the high forts.
مَا سَـامَنِي الدَّهْرُ ضَيْماً وَّاسْتَجَرْتُ بِهِ
إِِلا وَنِـلْتُ جِـوَاراً مِّنْهُ لَمْ يُـضَمِ
- Whenever the time put me in distress and I took refuge in him, I received shelter from him which was not misused (therefore, the time could not harm me at all).
وَلا الْتَمَسْـتُ غِنَى الدَّارَيْنِ مِنْ يَّـدِهِ
إِِلا اسْتَلَمْتُ النَّدٰى مِنْ خَيْرِ مُسْـتَلَمِ
- Whenever I asked for the wealth of the two worlds from his hand, I received a great (and better) gift from the best hand (of the Holy Prophet A) which was (ever) kissed.
لا تُنْكِــرِ الْوَحْيَ مِنْ رُؤْيَـاهُ إِِنَّ لَهُ
قَلْباً اِذَا نَــامَتِ الْعَيْنَـانِ لَمْ يَنَـمِ
- Do not deny the revelation (which is sent to the Holy Prophet A) in his dreams; for verily, his heart does not sleep when (his) eyes sleep.
وَذَاكَ حِيْنَ بُلُــوْغٍ مِّنْ نُّبُوَّتِــــهِ
فَلَيْسَ يُنْـكَرُ فِيْهِ حـَالُ مُحْتَلِــمِ
- And this (state of revelation in dream) was at (the period of) puberty of his Prophethood. So, at that time (of puberty) dreams cannot be denied (whatsoever these are, so it is like when a man reaches his puberty, his, this state, cannot be denied).
تَبَــارَكَ اللهُ مَـا وَحْيٌم بِمُكْتَسَـبٍ
وَلا نَــِبيٌّ عَلي غَيْــبٍم بِمُتَّهَـمِ
- Allah (Almighty’s) blessing are great that Wahi is not (something which is) earned nor (any) prophet (u) was accused of (lying about what he was given of) knowledge of unseen ('Ilm-ul-Ghaib).
ايَاتُهُ الْغُرُّ لا يَخْفٰی عَلَی أَحَدٍ
بِدُوْنِهَا الْعَدْلُ بَيْنَ النَّاسِ لَمْ يَقِمِ
- His miracles are completely explicit (clear and) not hidden from anyone (whosoever it is, so) without this, justice can not be established (at all) amongst the people.
كَــمْ أبْرَأَتْ وَصِبـاًم بِاللَّمْسِ رَاحَتُهُ
وَأَطْلَقَتْ أَرِبــاً مِّنْ رِّبْــقَةِ اللَّمَمِ
- To how many (patients) has his hand (the hand of the Holy Prophet A) granted liberty (cure) from disease by (his just) touching; and set free the insane from the chains of sins (and insanity).
وَأَحْيَتِ السَّــنَةَ الشَّــهْبَاءَ دَعْوَتُهُ
حَتيّٰ حَكَتْ غُرَّةً فِي الأَعْصُرِ الدُّهُـمِ
- His (A) supplication gave life to the starving year (of famine) until it (the year) became (like) a white spot (year of greenery) on black time (means this year became brighter than any of the past and future years due to its greenery).
بِعَارِضٍ جَادَ أَوْ خِلْتَ الْبِطَـاحَ بِهَــا
سَـيْبٌ مِّنَ الْيَمِّ أوْ سَـيْلٌ مِّنَ الْعَرِمِ
- By means of (making of this year brighter/green was) a cloud which rained so plentifully you would think, a large river (was) flowing from the sea or like the heavy flood of Arim.
Section SixThe miracles of the Holy Qur’an are described in this section by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه. We learn from this section that every miracle of all other Messengers of Allah Almighty was temporary. But the Holy Qur’an is a miracle which is everlasting and witnessed by all people. Its doors are open for everyone whosoever it is to come and learn from it. In this section, Imam Al-Busiri رحمة الله عليه encourages one who recites the Holy Qur’an. He also encourages the people to act upon the commandments of Allah Almighty which are narrated in the Holy Qur’an.
دَعْنِيْ وَوَصْفِيَ آيـَــاتٍ لَّه ظَهَرَتْ
ظَهُوْرَ نَـارِ الْقِرٰى لَيْـلاً عَلى عَـلَمِ
- (O, who advises me to shorten what I say), allow me whatever my character is (to describe) the miracles of him (which are so) evident (plain) like the (lightening of) fire which is made) for guests on the hillside at night.
فَالــدُّرُّ يَزْدَادُ حُسْـناً وَهْوَ مُنْتَظِمُ
وَلَيْسَ يَـنْقُصُ قَــدْراً غَيْرَ مُنْتَظِمِ
- When a pearl is set (in a necklace in good order) it enhances the beauty (of necklace) and when (the very same pearls is) not strung (on a necklace) its value does not reduce.
فَمَــا تَطَـاوُلُ آمــالِ الْمَدِيْحِ إِِلَى
مَـا فِيْـهِ مِنْ كَرَمِ الأخْلاَقِ وَالشِّيَمِ
- So why not the ambitions of admirer increase towards that entity (the Holy Prophet A, who is) the compendium of noble character and good habits (so that he can get maximum blessings of Rasoolullah A).
آيـَـاتُ حَقٍّ مِّنَ الرَّحْمٰنِ مُحْدَثَــةٌ
قَــدِيمَةٌ صِفَةُ الْمَوْصُـوْفِ بِالْقِـدَمِ
- The verses of truth (which are revealed to Rasoolullah A) from the most Merciful (Allah Almighty) are newly heard (but) are eternal, (these verses are) the quality (of Allah Almighty which is described) with eternity.
لَمْ تَقْتَرِنْ بِزَمَــانٍ وَهْيَ تُخْبِرُنـَـا
عَنِ الْمَعَـــادِ وَعَنْ عـادٍ وَّعَنْ إِِرَمِ
- (These verses are) not connected with any period of time, while this (Holy Qur’an) tells us (the stories) about the Hereafter, 'Aad as well as Iram.
دَامَتْ لَدَيْنـَا فَفَاقَتْ كُــلَّ مُعْجِزَةٍ
مِنَ النَّبِيِّيْنَ إِِذْ جَــاءَتْ وَلَمْ تَـدُمِ
- These verses will remain forever, therefore, this (Holy Qur’an) is superior to every miracle of (other) prophets (عليهم السلام, because) when (their miracles) appeared (the people observed them); but (their miracles) did not remain (forever).
مُحَكَّـمَاتٌ فَمَــا تُبْقِيْنَ مِنْ شُـبَهٍ
لِــذِيْ شِـقَاقٍ وَّمَا تَبْغِيْنَ مِنْ حِكَمِ
- (These verses are) absolutely clear, so these (verses) did not leave (room for any) doubts for the differers and nor these (verses) need any judge.
مَا حُوْرِبَتْ قَطُّ إِلا عَــادَ مِنْ حَرَبٍ
أَعْـدَى الأَعَـادِيْ اِلَيْهَا مُلْقِيَ السَّلَمِ
- Whenever this (Holy Qur’an) was opposed by any out and out aggressive enemy, he returned from opposing it (and was willing to) embrace it (peacefully).
رَدَّتْ بَلاغَتُهَــا دَعْوى مُعَارِضِهَـا
رَدَّ الْغَيُورِ يَـدَ الْجــانِيْ عَنِ الْحُرَمِ
- Eloquence of these (verses) refuted the accusation of its objections, (just as) a respectable (high minded or a very conscious in point of honour) man keeps off the hand of a wrongdoer from his esteem.
لَهَا مَعَــانٍ كَمَوْجِ الْبَحْرِ فِيْ مَـدَدٍ
وَفَـوْقَ جَوْهَرِه فِي الْحُسْـنِ وَالْقِيَمِ
- The meanings of these (verses of Holy Qur’an are) like the waves of the ocean in helping (to make abundance of themselves and their meanings); and (the Qur’an) exceeds the jewels of the sea in beauty and value.
فَمَـا تُـعَدُّ وَلا تُحْـصٰى عَجَائِبُهَـا
وَلا تُسَـامُ عَلى الإِكْثـَـارِ بِالسَّأَمِ
- The wonders of this (Holy Qur’an) neither can be counted, nor (can be) comprehended (as well as) nor you would be sick of its constant repetition.
قَرَّتْ بِهَـا عَيْنُ قَارِيْهَا فَقُلْتُ لَــهُ
لَقَـدْ ظَفَـرْتَ بِحَبْـلِ اللهِ فَـاعْتَصِمِ
- The eyes of the reciter of this (Holy Qur’an) become cold (get peace and calm), so I said to him, indeed you have succeeded (so) hold (and be connected forever with) the rope of Allah (Almighty).
إِِنْ تَتْلُهَا خِيْفَةً مِنْ حَرِّ نَارِ لَظي
أَطْفَأْتَ حَرَّ لَظی مِنْ وِّرْدِهَا الشَّبَمِ
- (So) if you recite this (Holy Qur’an) due to the fear of the heat of blazing fire (of Hell), then you have (definitely) extinguished the blazing fire with its cool water.
كَــأَنَّهَا الْحَوْضُ تَبْيَضُّ الْوُجُوهُ بِـهِ
مِنَ الْعُصَاةِ وَقَــدْ جَاؤُوْهُ كَالْحِمَـمِ
- As though these (verses of Holy Qur’an) are (like) the Pond (Al-Kauthar in Paradise) with which faces of the sinners are illuminated (brightened), even though they came to it (with their faces) as black as coal.
وَكَـالصِّرَاطِ وَكَـالْمِيْزَانِ مَعْدِلَــةً
فَالْقِسْطُ مِنْ غَيْرِهَا فِيْ النَّـاسِ لَمْ يَقُمِ
- And (these verses of Holy Qur’an) are like the straight bridge and scale of justice; so justice, without it, cannot be established amongst the people.
لا تَعْجَبَنْ لِّحَسُـوْدٍ رَّاحَ يُنْكِرُهَــا
تَجَاهُلاً وَّهُـوَ عَـْينُ الْحَـاذِقِ الْفَهِمِ
- (O listener!) Do not put (your self) in astonishment if the jealous person rejects this (Holy Qur'an). Inspite of having the knowledge (of truth and) being shrewd (he) is ignorant (and he does this due to his jealousy).
قَدْ تُنْكِرُ الْعَيْنُ ضَوْءَ الشَّمْسِ مِنْ رَّمَدٍ
وَيُنْكِرُ الْفَمُ طَعْمَ الْمَـاءِ مِنْ سَــقَمِ
- Indeed the eye rejects the ray of sun due to dust (and) the mouth rejects the (actual) taste of water due to sickness.
Section SevenIn this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about the Mi’raj of Rasoolullah A. In the previous sections, he رحمة الله عليه has spoken about the birth of Rasoolullah A, miracle of the Holy Qur’an, blessedness of the invitation to Islam and the praises of Rasoolullah A. In this section, he رحمة الله عليه narrates about the invitation of Nabi Akram A toward Allah Almighty. He رحمة الله عليه also describes about the heavens, angels and Allah’s Holy Prophets عليهم السلام who met Rasoolullah A in the night of Mi’raj.
يَـا خَيْرَ مَنْ يَّمَّمَ الْعَـافُوْنَ سَـاحَتَهُ
سَعْيـًـا وَّفَوْقَ مُتُوْنِ الأَيْنُقِ الرُّسُـمِ
- (O Prophet!)You are the best of those to whose court the seekers of bounties approach (and they come towards you for the fulfillment of their desires; they are) running (in such a state that they are) mounted on the backs of fast camels.
وَمَنْ هُــوَ الآيـَةُ الْكُبْرَى لِمُعْتَبِـرٍ
وَمَنْ هُـوَ النِّعْمَــةُ الْعُظْمٰى لِمُغْتَنِمِ
- And O (Holy Prophet!) you are the greatest sign for whom who takes lesson; and O (Prophet!) you are (the one) who is the greatest bounty for a person who gets (opportunity) to take something of it.
سَرَيْتَ مِنْ حَـرَمٍ لَّيْــلاً إِِلىٰ حَرَمِ
كَمَا سَـرَى الْبَدْرُ فِيْ دَاجٍ مِّنَ الظُّلَمِ
- (O Prophet!)You traveled over night from one sacred place (Haram Mosque) to another (Aqsa Mosque, same) as the full moon travels (at night) through intense darkness.
وَبِتَّ تَرْقٰى إِِلىٰ أَنْ نِلْـتَ مَنْزِلَــةً
مِنْ قَابَ قَوْسَـيْنِ لَمْ تُدْرَكْ وَلََْم تُـرَمِ
- And (O Prophet!) you continued ascending (over night) until you reached (your) destination (which is) Qaaba Qausain (the distance of two cubits length) which is never been attained nor sought (by any other prophet).
وقَـدَّمَتْكَ جَمِيْعُ الأنْبِيَـاءِ بِهَـــا
وَالرُّسْـلِ تَقْدِيْمَ مَخْـدُوْمٍ عَلىٰ خَـدَمِ
- And (O Prophet!) you were preferred (to lead other prophets عليهم السلام in prayer), due to your (high) position, by all prophets and messengers (عليهم السلام just as a) preference given by (a) servant to (his) master.
وَأَنْتَ تَخْتَرِقُ السَّــبْعَ الطِّبَاقَ بِهِمْ
فِيْ مَوْكِبٍ كُنْتَ فِيْـهِ صَاحِبَ الْعَـلَمِ
- And (O Prophet!) you passed the seven heavens with them (prophets عليهم السلام, while they were in your way and met you; and you continued your journey) in (such) a procession (of angels and prophets عليهم السلام) in which you were the leader (of them).
حَتىّٰ إِِذَا لَمْ تَدَعْ شَــأْوًا لِّمُسْــتَبِقٍ
مِنَ الـــدُّنُوِّ وَلا مَرْقىً لِّمُسْــتَنِمِ
- (O Prophet! You continued your journey in the night of Mi’raj) until you did not leave (any) goal (for) any competitor (to strive for it) in (being) close nor (did you leave) any room for advancer.
خَفَضْتَ كُــلَّ مَقَامٍم بِالإِِضَـافَةِ إِِذْ
نُوْدِيْتَ بِالـرَّفْعِ مِثْلَ الْمُفْرَدِ الْعَــلَمِ
- (O Prophet!)You made every position (of prophets عليهم السلام) inferior by (your) advance, when you were invited (by Allah Almighty) to (His) Majestic and Unique position.
كَيْمَا تَفُوْزَ بِوَصْــلٍ أيِّ مُسْــتَتِرِ
عَنِ الْعُيُــوْنِ وَسِـــرٍّ أيِّ مُكْتَتِمِ
- (O Allah’s Messenger! You were invited) so that you might succeed in reaching (which is) the most concealed from all eyes; and (you might succeed in attaining the) secrets (which are) well concealed.
فَحُزْتَ كُــلَّ فَخَارٍ غَيْرَ مُشْـتَرَكٍ
وَجُزْتَ كُــلَّ مَقَــامٍ غَيْرَ مُزْدَحَمِ
- So (Ya Rasoolallah) you got everything worthy of pride (which is not) rivaled; and you outshined every position which was not crowded (none of others could pass).
وَجَـلَّ مِقْـدَارُ مَـا وُلِّيْتَ مِنْ رُّتَبٍ
وَعَزَّ إِِدْرَاكُ مَــا أُوْلِيْتَ مِنْ نِّعَــمِ
- And (Ya Rasoolallah) you are bestowed extremely excellent ranks (status); and the bounties which (are) granted to you, are not understandable.
بُشْـرٰى لَنَا مَعْشَـرَ الإِِسْـلامِ إِِنَّ لَنَا
مِنَ الْعِنَايَـةِ رُكْنــاً غَيْرَ مُنْهَــدِمِ
- (O) People of Islam! Glad tidings be to (all of) us that we have (been bestowed) by the Grace (of Allah Almighty, such a) pillar (which) will never be destroyed.
لَمَّـا دَعَى الله دَاعِيْنـَـا لِطَــاعَتِهِ
بِـأَكْرَمِ الرُّسْلِ كُنَّـا أَكْـرَمَ الأُمَـمِ
- When Allah (Almighty) called (Muhammad A) who invited us to His worship (who is) the noblest of messengers, (so being noblest) we are the noblest of Ummats.
Section EightIn this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about Jihad of Rasoolullah A. After migrating from Makkah to Madinah, the Holy Prophet A was given permission to do Jihad against infidels. Hadhrat Shaykh Imam Sharf-ud-Din Al-Busiri رحمة الله عليه has described about the bravery of Rasoolullah A. He رحمة الله عليه described that his bravery was not paralleled. He رحمة الله عليه also speaks about the spirit of fighting for Islam.
رَاعَتْ قُلُوْبَ الْعِـدَا أَنْبـَــاءُ بِعْثَتِهِ
كَنَبْـأَةٍ أَجْفَلَتْ غُفْــلاً مِّنَ الْغَنَـمِ
- The hearts of his enemies were struck with (extreme) fear at the news of his annunciation (which was the signs of his Prophethood in the form of action), just as an alarm (growling of a lion) frightens a heedless goat.
مَـا زَالَ يَلْقَــاهُمُ فِيْ كُـلِّ مُعْتَرَكٍ
حَتىّٰ حَكَوْا بِالْقَنَـا لَحْمَا عَلىٰ وَضَـمِ
- He kept on encountering with them (infidels) in every battle until they looked like meat put on butcher’s bench (they were the lesson for those who were willing to encounter with the Muslims).
وَدُّوْا الْفِرَارَ فَكَــادُوْا يَغْبِطُوْنَ بِـهِ
أَشْـلاءَ شَـالَتْ مَعَ الْعُقْبَـانِ وَالرَّخَمِ
- They (infidels) loved to flee (from the Holy Prophet A, whom the people love to serve) that they would envy corpses which were carried away by vultures and eagles (to avoid any encounter with the Holy Prophet A; inspite of hate they became very close to him A).
تَمْضِي اللَّيـَالِيْ وَلا يَدْرُوْنَ عِدَّتَهَـا
مَا لَمْ تَكُنْ مِّنْ لَيـَالِي الأُشْهُرِ الْحُـرُمِ
- The nights would pass and they (infidels) did not know (their) number unless it reached the nights of the sacred moths.
كَـأنَّمَا الدِّيْنُ ضَيْفٌ حَلَّ سَـاحَتَهُمْ
بِكُــلِّ قَرْمٍ اِلىٰ لَحْمِ الْعِــدَا قَـرِمِ
- It is as though the religion of Islam was a guest that visited every house of those (infidels and was) extremely desirous for the flesh of enemy (in case of encountering with the Muslims).
يَجُـرُّ بَحْـرَ خَمِيْسٍ فَوْقَ سَــابِحَةٍ
يَـرْمِيْ بِمَوْجٍ مِّنَ الأَبْطَــالِ مُلْتَـطِمِ
- (At the time of war) he used to lead an ocean of army (which was riding) on galloping horses. They were brave warriors (like) massive waves (of an ocean).
مِنْ كُــلِّ مُنْـتَدِبٍ للهِ مُحْتَسِـبٍ
يَسْـطُوْ بِمُسْـتَأْصِلٍ لِّلْكُفْرِ مُصْطَـلِمِ
- (Of course!) Everyone of volunteer has hope of reward from Allah (Almighty; and) fights to exterminate the roots of (infidels) and to demolish it (infidelity).
حَتىّٰ غَدَتْ مِلَّةُ الإِِسْلامِ وَهْيَ بِهِـمْ
مِنْم بَعْــدِ غُرْبَتِهَا مَوْصُوْلَةَ الرَّحِـمِ
- Until the religion of Islam met them (became of them, and the nation of Islam) reunited with her family after its estrangement (until the Muslims became so strong that even the strongest and heaviest attack of enemy could do nothing; this was the way how The Holy Prophet A united the Muslims).
مَكْفُوْلَـةً أَبَـداً مِّنْهُـمْ بِـخَيْرِ أَبٍ
وَخَيْرِ بَعْـلٍ فَــلَمْ تَيْتَـمْ وَلَمْ تَئِـمِ
- (The Muslim Ummah was) always taken care of by an affectionate father (from the evil of infidels) and loving husband, so she did not become (nor would become) an orphan nor a widow.
هُمُ الْجِبَـالُ فَسَـلْ عَنْهُمْ مُّصَادِمَهُمْ
مَــاذَا لَقِيْ مِنْهُمْ فِيْ كُـلِّ مُصْطَدَمِ
- They (the Muslims) were (like) mountains, so (if you do not testify or believe in what I say) ask about them from those (infidels) who fought with them (that) what was their (infidels) experience with them (the Muslims) in each contest, (then you would come to know the reality of the glory of the Muslims).
وَسَـلْ حُنَيْناً وَسَـلْ بَدْراً وَسَلْ أُحُدًا
فُصُـوْلُ حَتْفٍ لَّهُمْ أَدْهٰى مِنَ الْوَخَمِ
- Ask (them who were defeated by the Muslims about the condition of battle of) Hunain, (battle of) Badr and (battle of) Uhud; (and) they (Kuffar) had (such) crops (of death which were) more severe than a fatal disease.
اَلْمُصْدِرِي الْبِيْضِ حُمْراًم بَعْدَ مَا وَرَدَتْ
مِنَ الْعِــدَا كُلَّ مُسْوَدٍّ مِّنَ اللِّمَـمِ
- (The Muslims made their) white shinning swords red (with the blood of infidels) after they were plunged; (and the majority of) enemies were having black hair (i.e., most of them were young).
وَالْكَاتِبِيْنَ بِسُــمْرِ الْخَطِّ مَا تَرَكَتْ
أقْــلامُهُمْ حَرْفَ جِسْمٍ غَيْرَ مُنْعَجِمِ
- And (Muslims) writers were writing with their arrows (and swords which were red with the blood of enemies) in calligraphic writing (on the bodies of enemies and) their pen (swords and laces) did not leave any part of their bodies untouched.
شَـاكِي السِّـلاحِ لَهُمْ سِيْماَ تُمَيِّزُهُمْ
وَالْوَرْدُ يَمْتَـازُ بِالسِّيْماَ عَنِ السَّـلَمِ
- (The Muslims were completely) armed with weapons (and) they had (such) characteristic marks (which) made them different (from) them (infidels), like, a rose (that) is distinguished by (its special) marks from the thorn tree.
تُهْدِي إِِلَيْـكَ رِيَاحُ النَّصْرِ نَشْـرَهُمُ
فتَحْسِبُ الزَّهْرَ فِي الأَكْمَامِ كُلَّ كَمِیْ
- The wind of success (the help of Allah Almighty) sends you their (the Muslims’) fragrance, so you think every brave man (armed with weapons) to be a flower (which is) in the bud.
كَــأَنَّهُمْ فِيْ ظُهُوْرِ الْخَيْلِ نَبْتُ رُبـاً
مِنْ شَـدَّةِ الْحَزْمِ لا مِنْ شِـدَّةِ الْحُزُمِ
- As though they (the Muslims) were on their horse back, like the plants on hills due to (their) strength (and bravery) not due to (their) tightness of their saddles.
طَارَتْ قُلُوْبُ الْعِدَا مِنْم بَأْسِـهِمْ فَرَقاً
فَمَـا تُـفَرِّقُ بَيْنَ الْبَهْـمِ وَالْبُهَـمِ
- The hearts of the enemies (in the war) flew into extreme fear due to their (Muslims’) bravery, so they (the hearts of enemies) could not make (any) difference between a lamb and a mighty warrior.
وَمَنْ تَـكُنْم بِرَسُـوْلِ اللهِ نُصْرَتُـه
إِنْ تَلْقَهُ الأُسْـدُ فِيْ آجَــامِهَا تَجِمِ
- And the person who has the help of Rasoolullah (A) with him, even if the lions meet him in their dens; they become submissive.
وَلَنْ تَــرٰى مِنْ وَّلِيٍّ غَيْرَ مُنْتَصِـرٍ
بِــهِ وَلا مِنْ عَــدُوٍّ غَيْرَ مُنْقَصِمِ
- And you will never see any friend (of the Holy Prophet A who is) not assisted by him (A), nor will you find any enemy (of the Holy Prophet A) who is not turned into pieces.
أَحَــلَّ أُمَّتَـهُ فِيْ حِِـرْزِ مِلَّتِــهِ
كَاللَّيْثِ حَلَّ مَعَ الأشْـبَالِ فِيْ أَجَمِ
- He lodged his Ummah in the fort of his religion, like a lion which lodges with its cubes in a forest۔
كَـمْ جَدَّلَتْ كَـلِمَاتُ اللهِ مِنْ جَدَلٍ
فِيْهِ وَكَـمْ خَصَّمَ الْبُرْهَانُ مِنْ خَصِمِ
- How many queries did the words of Allah (Almighty) have with defiers concerning to him (A); and how many clear evidences (of Allah Almighty) subdued the disputes (with infidels).
كَفَــاكَ بِـالْعَلَمِ فِيْ الأُمِّيِّ مُعْجَزَةً
فِيْ الْجَاهِـلِيَّةِ وَالتَّــأْدِيْبَ فِي الْيُتُمِ
- It is sufficient for you as a miracle that an Ummi4 has (so vast) knowledge in the period of ignorance and has such noble etiquettes (even) in orphanage.
Section NineIn this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه seeks forgiveness from Allah Almighty through the means of the Prophet Muhammad Akram A. He رحمة الله عليه says that his life is spent in sins and disobedience. Therefore, he رحمة الله عليه regrets and seeks forgiveness from Allah Almighty.
خَدَمْتُهُ بِمَدِيْــحٍ أَسْــتَقِيلُ بِـهِ
ذُنُوْبَ عُمْرٍ مَّضٰى فِي الشِّعْرِ وَالْخِدَمِ
- I served him with praise, by means of which I ask (Allah Almighty) to forgive (all) sins of (my) life (which has) passed in poetry and serving (other people).
إِذْ قَـلَّدَانِيَ مَا تُخْشٰـى عَـَواقِبُـهُ
كَــأَنَّنِيْ بِهِــمَا هَدْيٌ مِّنَ النَّعَمِ
- As these two (poetry and serving other people) have tied (such a belt around) my neck that (now) I fear the consequences of them. As though, I am, due to these, a sacrificial animal.
أَطَعْتُ غَيَّ الصِّبَا فِي الْحَالَتَيْنِ وَمَــا
حَصَلْتُ إِِلا عَلىٰ الآثَـامِ وَالنَّـدَمِ
- I obeyed the misleading youth in both conditions (poetry and serving others) and I did not gain (anything) but sins and remorse.
فَيـَا خَسَــارَةَ نَفْسٍ فِيْ تِجَارَتِهَـا
لَمْ تَشْتَرِ الدِّيْنَ بِـالدُّنْيَا وَلَمْ تَسُـمِ
- (O People! take a lesson from what I did). My soul got loss in its trade (that) it did not purchase Deen with the world, nor did it talk about it.
وَمَنْ يَّبِــعْ آجِـلاً مِّنْهُ بِـعَاجِلِـهِ
يَبِنْ لَّـهُ الْغَبْنُ فِيْ بَيْـعٍ وَّفِيْ سَـلَمِ
- The person who sells his Hereafter for his world, he is (absolutely defrauded and) in loss in (his both) ready money (cash, sale) and its credit.
إِِنْ آتِ ذَنْبـاً فَمَــا عَهْدِي بِمُنْتَقِضٍ
مِنَ النَّبِيِّ وَلا حَبْـلِي بِمُنْصَـــرِمِ
- Though I have committed sins (but even then) my covenant (belief) and rope (relation) with my Prophet (A) is not broken.
فَـــإِنَّ لِيْ ذِمَّةً مِّنْــهُ بِتَسْـمِيَتِيْ
مُحَمَّداً وَّهُوَ أَوْفَى الْخَلْقِ بِــالذِّمَمِ
- For verily, I have a security from him due to my name (being Muhammad, because the Holy Prophet A said whose name would be Muhammad or Ahmad, I would recommend for his forgiveness); and undoubtedly he is the most faithful of mankind in fulfilling his promise.
إِِنْ لَّمْ يَكُـنْ فِيْ مَعَـادِي آخِذاً بِيَدِيْ
فَضْلاً وَّإِلا فَقُــلْ يَــا زَلَّةَ الْقَدَمِ
- If at my resurrection he does not take me by my hand with his kindness, then say (to me), O the slipping of foot! (O, wretched and fallen in perdition).
حَاشَــاهُ أَنْ يَّحْرِمَ الرَّاجِي مَكَارِمَهُ
أَوْ يَرْجِعَ الْجَــارُ مِنْهُ غَيْرَ مُحْـتَرَمِ
- I take refuge (in Allah Almighty) that he (A) may deprive one who is hopeful of his (A) grace; or that his neighbour (or one who takes shelter or his follower) returns from him dishonoured. (Because it does not behove his A glory to return one who has hopes of his bounties without fulfilling.)
وَمُنْذُ أَلْزَمْتُ أفْكَـــارِيْ مَدَائِحَهُ
وَجَدْتُّـهُ لِخَلاصِيْ خَــيْرَ مُلْتَـزِمِ
- Since I have devoted my thoughts to his (A) praises, I have found him (A) the best asylum for my release.
وَلَنْ يَّفُوْتَ الْغِنٰى مِنْهُ يَــداً تَرِبَتْ
إِِنَّ الْحَيَـا يُنْبِتُ الأَزْهَارَ فِي الأَكَـمِ
- His bounties will never escape from (my) hand (which) was in want (of his bounty; and because he has given from his blessings, now my hand is not empty). Indeed, the rain grows flowers on the rocks.
وَلَمْ أُرِدْ زَهْرَةَ الدُّنْيـَا الَّتِي اقْتَطَفَتْ
يَــدَا زُهَيْرٍم بِمَـا أثْنٰى عَلى هَـرِمِ
- And I do not want the flowers (effect, luxuries and desires) of the world which were plucked by the hands of Zuhair (very famous poet, the son of Sulma) through his praises of Harim (the leader of tribe Ghatfan. Zuhair wrote many poems in his praise and received a lot of effects and wealth from him.)
Section TenIn this section Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه seeks refuge through the means of the Holy Prophet A. He رحمة الله عليه has hope for forgiveness of his sins through the means and intercession of the Holy Prophet A. He recites Durood upon Nabi Akram (A), his family, four Orthodox Caliphs and his Companions y. He رحمة الله عليه also asks Allah Almighty to forgive the writer of this poem and its reciter.
يَـا أَكْرَمَ الْخَلْقِ مَا لِي مَنْ أَلُوْذُ بِه
سِـوَاكَ عِنْـدَ حُلُوْلِ الْحَادِثِ الْعَمَمِ
- The most generous of mankind, I do not have anyone to take shelter in except you at occurrence (at the time) of widespread calamity (last day, general resurrection).
وَلَنْ يَّضِيْقَ رَسُـوْلَ اللهِ جَاهُكَ بِيْ
إِذَا الْكَرِيْمُ تَجَلَّى بِــاسْمِ مُنْتَقِـمِ
- And (O) Messenger of Allah (Almighty)! Because of me, your (highly) exalted status will not reduce. When the most bountiful (Allah Almighty) will show plainly (Himself) by the name of the punisher.
فَإِنَّ مِنْ جُوْدِكَ الدُّنْيَا وَضَرَّتَهَا
وَمِنْ عُلُوْمِكَ عِلْمُ اللَّوْحِ وَالْقَلَمِ
- For verily, amongst your bounties is this world and the Hereafter; and the knowledge of Preserved Tablit (Lauh) and the Pen is the part of your knowledge.
يَا نَفْـسُ لا تَقْنَطِي مِنْ زَلَّةٍ عَظُمَتْ
إِِنَّ الْكَبَـائِرَ فِي الْغُفْرَانِ كَـاللَّمَـمِ
- My soul! Do not lose heart due to your capital sins. Verily, major sins in (the ocean of) pardon are minor.
لَعَـلَّ رَحْمَةَ رَبِّيْ حِيْنَ يَقْسِــمُهَا
تَأْتِيْ عَلى حَسَبِ الْعِصْياَنِ فِي الْقِسَمِ
- (I) hope, the mercy of my Lord, when distributed, would be distributed in proportion (according) to the sins.
يَا رَبِّ وَاجْعَلْ رَجَائِيْ غَيْرَ مُنْعَكِسٍ
لَدَيْـكَ وَاجْعَلْ حِسَابِيْ غَيْرَ مُنْخَرِمِ
- O my Lord! Make my hopes fulfilled by You and make not my accounting (calculation of deeds) destructive.
وَالْطُفْ بِعَبْدِكَ فِي الدَّارَيْنِ إِِنَّ لَـهُ
صَبْراً مَّتٰى تَـدْعُهُ الأَهْـوَالُ يَنْهَزِمِ
- And (O my Lord)! Be kind to Your Servant in both the worlds; for verily, he has such patience (that) when (it is) called upon by hardship (it) runs away.
وَائْذَنْ لِّسُحْبِ صَلاةٍ مِّنْكَ دَائِمَةٍ
عَـلَى النَّبِيِّ بِمُنْهَــلٍّ وَّمُنْسَـجِمِ
- (O my Lord)! So order clouds of salutations (and blessings which) perpetually (send salutation) from You upon the Prophet (A to fall their rains of salutations upon him A) abundantly and gently.
وَالآلِ وَالصَّحْبِ ثُمَّ التَّابِعِيْنَ فَهُـمْ
أَهْلُ التُّقٰى وَالنُّقٰى وَالْحِلْمِ وَالْكَـرَمِ
- And upon his (A) family (عليهم السلام) and his Companions (y), then upon those who follow them, (undoubtedly, they all are) the people of piety, knowledge, mercy and generosity.
ثُمَّ الرِّضَـا عَنْ أَبِيْ بَكْرٍ وَّعَنْ عُمَرَ
وَعَنْ عَلِيٍّ وَّعَنْ عُثْمَـانَ ذِي الْكَرَمِ
- (O my Lord)! Then be pleased with Abu Bakr, 'Umar, 'Ali and 'Uthman (y) who are the people of nobility.
مَا رَنَّحَتْ عَذَبَاتِ الْبَانِ رِيْحُ صَبَـا
وَأَطْرَبَ الْعِيْسَ حَادِي الْعِيْسِ بِالنَّغَمِ
- (O my Lord)! As long as the easterly breezing makes the branches of cypress rustle (means as long as this world is abide shower Your blessings on the Holy Prophet A) and (as long as) the camel rider make (his) camels march with (his) enchanting (and charming) songs.
فَاغْفِرْ لِنَاشِدِها وَاغْفِرْ لِقَارِئِهَا
سَاَلْتُكَ الْخَيْرَ يَا ذَا الْجُوْدِ وَالْكَرَمِ
- (O my Lord)! Forgive its writer and its reader (for the sake of your beloved Prophet A; and) I ask all goodness of You. O (my Lord!) You are the Most Generous and the Most Bountiful.
يَا رَبِّ بِالْمُصْطَفی بَالِّغْ مَقَاصِدَنَا
وَاغْفِرْلَنَا مَامَضی يَا وَاسِعَ الْکَرَمِ
- O (Our) Lord! Fulfill (all of) our (good) objects and forgive us what has passed (in committing sins) for the sake of (Your Beloved Prophet) Mustafa (the chosen one A), O the Most bountiful (and the most generous).
THE VALIDITY OF SAYING
(Peace be upon him)
What is the ruling of the Ulama of Islam on the following matter? Zaid is a Muslim and believes in Allah Almighty and the Prophet hood of his beloved Rasool (Peace be upon him). After every Salah, and at other times, he recites the following verses:
Peace and Blessings upon you, O Messenger of Allah Almighty
I ask the learned Scholars of Islam :
Please enlighten us in this in accordance to the Shariah. We pray that you enjoy the Mercy of Allah Almighty on the Day of Judgment. Aameen.
The utterance of the above words is indeed permitted. Only the misled or ignorant will contest it. We shall consult the books of the following great Jurists of Islam for reference on this matter.
I will now quote a Hadith that supports and also promotes the above-mentioned words. The following great Scholars of Islam have certified this Hadith as authentic:
“O Allah Almighty, I ask from You, and turn towards You through the Wasila (Medium) of Your
(2) Imam Tabrani (Radi Allah unho), in his Muh’jam records the following incident:
A person in dire need visited Ameer-ul-Mo'menin Sayyeduna Usman Al-Ghani (Radi Allah unho). The Khalifa was busy with some other work and he did not pay any attention to his need. Thereafter, this person went to Sayyeduna Usman bin Hanif (Radi Allah unho) and complained about the matter. Sayyeduna Usman bin Hanif (Radi Allah unho) ordered the man to perform Wudu (ablution) and go to the Mosque and after two Rakats of Nafil Salah. He then ordered the man to recite the following Du’a and mention his need to Allah Almighty:
Imam Tabrani (Radi Allah unho) and Imam Manzari (Radi Allah unho) have both recorded this Hadith as authentic. They said (and this Hadith is sound).
Sayyeduna Abdullah Ibn-e-Omar (Radi Allah unho) once suffered from a cramp. Someone
(4) Imam Nawawi (Radi Allah unho) in his commentary of the Sahih Muslim, and also in Kitab-ul-Azkar, records that some individuals were sitting in the company of Sayyeduna Abdullah Ibn-e-Abbas (Radi Allah unho), when suddenly one of them suffered from cramps. The Noble Companion advised the man to remember the person whom he loved the most. The man screamed, “Ya Muhammadahu (Peace be upon him)!” He was immediately cured. There are many As’hab who narrate incidents of similar nature.
It is a common practice of the people of Madina Munawwara to proclaim
(6) Sayyeduna Bilal bin Al-Haris Muzani (Radi Allah unho) states that a drought once occurred in the year 18 A.H. during the Khilafat of Sayyeduna Omar Al- Farooq (Radi Allah unho). The drought was known as “Aamur- Ramada”. His tribe, Bani Muzaina approached him and complained that they were dying of hunger, and that he must request the Khalifa to sacrifice a few sheep for food. He said that there were no sheep left to sacrifice, but they insisted. However, a sheep was found and was slaughtered. When it was cleaned, the people were amazed to see that there was no meat in the animal besides red bones. Sayyeduna Bilal saw this distressing sight and screamed in grief, “Ya Muhammadahu (Peace be upon him)!” That same night he dreamt of Sayyeduna Rasoolullah (Peace be upon him) who informed him of future glad tidings. As time passed all these Prophetic predictions did occur accordingly.
I saw him (i.e. Sayyeduna Abdur-Rehman Masoodi (Radi Allah unho)) place
(9) The following is recorded in the Fatawa of Sheikh-ul-Islam Imam Allama Shahab Ramli Al-Ansari (Radi Allah unho):
The question asked is whether it is permissible for the people to invoke the names of Prophets,
(10) Imam Allama Khairuddin Ramli (Radi Allah unho), the illustrious teacher of the scholar who has written the authentic book on Islamic Jurisprudence, “ Durre Mukhtar”, states in his Fatawa Khariya:
People who proclaim," a Sheikh Abdul Qadri”, are merely emulating a call.
(11) Sayyedi Jamaal bin Abdullah bin Omar Makki (Radi Allah unho), in his Fatawa states:
I was questioned about those people, who in times of difficulty proclaim “Ya Rasoolullah, Ya Ali,
(12) Imam Abdur-Rehman Ibn-e-Jozi (Radi Allah unho), in his book, Oyunil Hikayat, narrates a strange and amazing incident of three brothers who loved Jihad so much that they always engaged in it. Once they were engaged in Jihad with the Christians of Rome. They were captured and the Romans began torturing them.
The Roman King told them that if they adopted Christianity, He would
The King was furious at this and ordered two of them to be thrown into boiling oil. They were eventually martyred. The younger brother was placed in prison. While in prison, the King’s daughter became attracted to this prisoner. She was very amazed at his devotion and piety and this drew her closer to him. After some time, she secretly released him and escaped with him. After their escape, the Muslim Mujahid presented Islam to the princess and she whole-heartedly accepted it.
When you saw us being thrown into the boiling oil, you indeed saw us enter the pot.
Imam Abdur-Rehman Ibne Jozi (Radi Allah unho) states that the brothers lived in Syria and were notably famous. Many couplets have been written in their praise. This incident has been shortened Imam Jalaluddin Suyuti records this incident in detail in his Sharhus-Sudor:
Our object is to highlight how beneficial it is to call out to the Holy Prophet (Peace be upon him). We have seen that the brothers, at a time of extreme peril and danger, did not hesitate in calling to the Prophet (Peace be upon him). How were they rewarded? They were rewarded with such blessings that the two Shuhada immediately entered Jannah, while the youngest brother was saved and married the King’s daughter. The two Shuhada, accompanied by a group of Angels, were actually given permissible to attend the marriage of their younger brother. If calling out with “Ya” is Shirk, then why were the brothers forgiven and blessed with Jannat-ul-Firdous and Angels attended the wedding?
One should perform two Rakats of Salah and in every Rakats one should recite the
(14) The above method has been mentioned and prescribed by eminent scholars such as, Imam Abul Hasan Ali bin Jareer Nahmi Shat’nooni (Radi Allah unho), Imam Abdullah bin Asad Yafa’e Makki (Radi Allah unho), Sheikh Mullah Ali Qari Makki (Radi Allah unho) author of Mirqat Shar’he Mishkat, Moulana Abul Ma’ali Muhammad Salmi Qadri (Radi Allah unho) and Sheikh-e-Muhaqqiq Moulana Abdul Haq Muhaddith Dehlvi (Radi Allah unho). Some of their thesis is, Bahjat-ul-Asrar, Khulasatul Mafakhir, Nuzhatul Khatir, Tohfa-e-Qadriyah and Zubda-tul-Asar, etc. Numerous other Ulama and Awliya also promote it. One should also remember that the great Ulama and Saints attribute extreme authenticity to the above. I (Imam Ahmad Raza) have written a detailed book, , specifically on the excellence of the mentioned Salah (Salatul-Asrar). I have given from the Shariah and sayings of the Ulama and Awliya of Islam proofs to authenticate this Salah.
Co-incidentally, in that very market place, Ibne Omar Saeed, the captured ruler, was being taken as a prisoner. He was captured by Sultan Chiq’miq and was ordered to imprison. The captured ruler heard the scream and inquired from the Mureed as to who was Sayyedi Muhammad (Radi Allah unho). When he was informed about this, he also a creamed:
As soon as he proclaimed the name of the great Wali, the spiritual master appeared and drove away the capturers and freed the ruler. The Sheikh then blessed the ruler, and departed.
That night, she dreamt of Sheikh Sayyedi Ahmad Kabir Badawi (Radi Allah unho) who told her: “How long is your going to call on me? Do you not know that that you live under the security of a very great Wali? (Referring to her husband), we are not to respond to the call of a person who lives under the command and protection of a high-ranking Wali. You should instead call:
The lady did that and awoke the next morning totally cured. Imam Sharani (Radi Allah unho) also notes that the Grand Master, Sayyedi Muhammad (Peace be upon him) Shamsuddin Hanafi (Radi Allah unho), was in his deathbed when he called his Mureeds and said to them:
(18) Incidents of similar nature are recorded by Imam Abdul Wahab Sharani (Radi Allah unho) in his book, Tabqat-e-Kubra. We shall quote a few.
(20) It is also mentioned in the same Kitab that while Sheikh Sayyedi Maden bin Ahmad Shamoni (Radi Allah unho) was performing Wudu, he suddenly threw his sandal towards the eastern direction of the city. A year later, a man arrived and reported an experience of a strange incident. He said, “Once my daughter was walking in the jungle when an evil man tried to molest her. At that moment she could not remember the name of my Murshid. In that state of distress, she screamed , ‘O Murshid of my father! Save me!’ Suddenly, a sandal appeared from the air and struck the evil man unconscious.” Imam Sharani (Radi Allah unho) says that the same sandal is still in the possession of that Mureed’s family.
(22) Imam-ul-Muhaditheen Sheikh-e-Muhaqqiq Abdul Haq Muhaddith Dehlvi (Radi Allah unho), in his famous book, Akhbar-ul-Akhyar, mentions about Sheikh Bahauddin bin Ibrahim Ataullah Al-Ansari Ash-Shatari (Radi Allah unho). The illustrious Arife is the author of the famous book on Tasawwuf entitled Risalah-e-Shatariya. He has recorded in his book a specific type of Zikr known as Zikr-e-Kashful Arwah.
O Unique ! Among those who can be depended on. O Unique !
In the commentary of the above verses, Shah Wali ullah (Radi Allah unho) also writes about the difficult moments in which it is most necessary to seek assistance from the sacred Soul of the Holy Prophet (Peace be upon him). At the beginning of this chapter, he writes: “I cannot perceive any one besides the Holy Prophet (Peace be upon him) who stretches out a helping hand for a depressed person in times of calamities.”
“O Rasool (Peace be upon him) of Allah Almighty! O Unique among the Creation! I seek your favor on the Day of Justice. On that Day when there will be a great test, only you, O Prophet (Peace be upon him) of Allah Almighty! Would give me security from all calamities. I have turned to you for salvation and placed my trust in you.”
(26) Shah Wali ullah (Radi Allah unho), records a method for achieving and fulfilling one’s wishes in his book. Al-Intibah-fi-Salasil-e-Awliya. He states; “One should first perform two Rakats of Nafil Salah. After completion, he should recite the following – 111 times Durood Shareef (Salawat), 111 times Kalima Tamjed and 111 times ‘Shay’an-Lillah, Ya Sheikh Abdul Qadri Jilani’.”
I indeed bless my (Mureeds) with tranquility during times of difficulty and perplexity,
(30) Allama Ziyadi (Radi Allah unho), Allama Ajhori (Radi Allah unho), Allama Dawoodi (Radi Allah unho) (The marginal writer of the Sharah Minhaj) and Allama Ibne-Aabideen Shami, have all prescribed a method for finding a lost item. They say: “One should climb on to a high spot and offer Fateha for Sayyedi Ahmad bin Alwan Yamani (Radi Allah unho). Thereafter, invoking his name, one should say, ‘Ya Sayyedi Ahmad, Ya Ibne Alwan.’”
Now what is your opinion about these great Luminaries of Islam? They have clearly substantiated their belief that it is permissible to call upon. Prophets and Saints for assistance. It is serious crime to condemn a Muslim as a Kafir. It is reported in the Sahih Hadith that if anyone calls a Muslim a Kafir, he himself becomes a Kafir. The Ulama and Aimma of Den have unanimously agreed on this decision. One can consists my kitab, for details on this subject.
On the same note it is stated in Tanwe-rul-Absar and its commentary, Durre-Mukhtar, that:
It is necessary that the words of Tashahud be interpreted according to the fact of its
(34) Allama Imam Hasan Sharanbalani (Radi Allah unho), in his book, Maraqi-ul-Falah states:
The meaning will be considered as if it is presently happening,
He further states :“Numerous Ulama have in fact clarified this belief. There are some misled individuals who profess that because Angels are deputized to convey the Salaams to the Holy Prophet (Peace be upon him), one should not use the tense of Nida. These individuals have forgotten that twice daily, the deeds of the Ummati are presented to the Beloved Habib (Peace be upon him). It is clearly stated in many authentic Ahadith that all the deeds of a Muslim are placed in front of the Holy Prophet (Peace be upon him), the deceased family and the deceased parents.”
(35) Substantiating this, I will conclude this book by mentioning a Hadith reported by Sayyeduna Imam Abdullah Ibne Mubarak narrated by Rais-ul-Tabaen Sayyeduna Saeed Ibne Musaib (Radi Allah unho), who states:
"Not a single day or night passes by without the deeds of the Ummati being presented in front of Sayyeduna Rasoolullah (Peace be upon him). Therefore, the Glorious Prophet (Peace be upon him) of Allah Almighty recognizes his followers in two ways, firstly by their Alamat (signs). And secondly, by their Ahmal (deeds).”
This humble servant of Islam (Imam Ahmad Raza), with the Infinite Mercy of Allah Almighty could have compiled a more detailed book concerning this issue, however, herein are sufficient proofs for a pious person who loves justice and honesty. Certainly, for those whom Allah Almighty guides, a single letter is sufficient.
Title: Hadhrat Bilal Habshi
Translator: H. A. L. Craig
Description: Abridged version of the book "Autobiography of Sayyidina Bilal"
Maktubat Imam Rabbani Shaykh Ahmad Sirhindi Faruqi
Original Language: Persian (some in Arabic)
Kashf Al-Mahjoob (کشف المحجوب)
Author: Sayyad Ali bin Usman Hajweri, alias Data Ganj Bakhsh (rahmatullah alaih)
Original Language: Persian
- Translation by Reynold A. Nicholson, published by Zia-ul-Quran publications
- Revelation of Mystery - Translation by Muhammad Ashraf Javed (Text)
- Kashf al-Mahjoob has recently been translated by Maulana Masood MaXia Hui, a chinese Muslim who belongs to the Naqshbandi Sufi tradition. It is yet to be published.
There is a shrine in Lahore that attracts the kings and rulers and common people alike. This practice has persisted for last many centuries. The man lying in his shrine was embraced by all communities including the Hindus and Sikhs and Parsees. Even after the passage of 966 years, his fame has risen everyday, evermore. Even after his demise, he is revered as a saint, and his tomb is a place of seeking spiritual blessings. Nowadays we connect with him, Ali Hujwiri, chiefly through his masterpiece, Kashf-ul-Mahjub. The book brought the author everlasting reverence and fame.
According to R A Nicholson, Hujwiri was born in the last decade of the tenth century or in the first decade of the eleventh century in Ghazna, now in Afghanistan.
Apart from Kashf-ul-Mahjub, according to his own statement, Hujwiri was the author of another nine books, none of which have survived. R. A. Nicholoson has mentioned them by name. Kashf-ul-Mahjub was written in Lahore, in response to the request of a certain God-seeker Abu Saeed, e relative or fellow-townsman of the author. During the composition of the book, the writer was hindered by the lack of the books which were left in his hometown. Still he – making use of his encyclopedic knowledge – managed to produce a book which excelled Imam Abul Qasim al-Qushairi's great work on Sufism ar-Risala al-Qushairiyya. Al-Qushairi was a Hujwiri's contemporary.
Kashf-ul-Mahjub deals with the complete system of Sufism, setting out and discussing its principles and practices. An early orthodox work on tasawwuf in Persian, Kashf-ul-Mahjub includes references to other mystic writers and their works. The work sheds light on the history, ideology and practice of Sufism. The author offers the traveller on the Path (salik) universal and timeless advice on belief, contemplation, generosity, spiritual courtesy, prayer, almsgiving, companionship, love and purification from foulness. In addition, he helps us distinguish false spirituality and false guides from the real, a discernment just as significant today as then.
This classic text contains brief biographies of the eminent saints of the past and the present, including Fudail ibn Iyaz, the robber who becomes a great spiritual director; Ibrahim ibn Adham, the prince who renounces everything when the divine call found way to his heart; Malik ibn Dinar, who is awoken to the spiritual reality by a voice from the unseen; and Habib Ra'i, whose sheep are looked after by his wolf. The book is a rich store of anecdotes. Stories built around their lives arouse the interest of the reader. Their words of wisdom help one in inner awakening.
An important theme that runs through the book is strictly practising the outward observances of Islamic injunctions. A great upholder of the sacred law, Ali Hujwiri expalins clearly that no God-seeker – not even one who attains the supreme degree of spiritual advancement – is above the commands of the Qur'an and Sunna. A true Sufi is, in the eyes of Ali Hujwiri, only the one who has held fast to the embrace of the Holy Prophet, and has observed the outward forms of devotion which are incumbent on every Muslim; he must follow the path of the inner spiritual truth of mysticism and Sharia Law; they should not be separated from each other. "The Law without the Truth," says Hujwiri, "is ostentation, and the Truth without the Law is hypocrisy. Their mutual relation may be compared to that of body and spirit: when the spirit departs from the body, the living body becomes a corpse, and the spirit vanishes like wind. The Moslem profession of faith includes both: the words, 'There is no God but Allah,' are the Truth, and the words, 'Mohammed is the Apostle of Allah,' are the Law; anyone who denies the Truth is an infidel, and any one who rejects the Law is a heretic."
Kashf-ul-Mahjub is a powerful and persuasive writing. The authenticity of the book appeals equally to spiritualists and formalists; its material comes from the primary sources of Islamic law. Hundreds of Qur'anic verses plus traditions elevate the rank of the book. What the Qur'an preaches and the Prophet experiences, an aspirant to Sufism puts into practice.
R A Nicholson, an eminent English Orientalist, writes in the preface of Kashf-ul-Mahjub, which he rendered into English: "It … has the merit … of bringing us into immediate touch with the author himself, his views, experiences, and adventures, while incidentally it throws light on the manners of dervishes in various parts of the Moslem world. His exposition of the Sufi doctrine and practice is distinguished not only by wide learning and firsthand knowledge but also by the strongly personal character impressed on everything he writes."
The name itself explains the function of the book: it raises the curtain of heedlessness. The book has been recommended by scholars and sufi masters as a guide for developing positive personality traits. Awliya Allah have paid homage to the book in different words: it a guide for the novice and beacon light for master-sailors; comprehensive advice; a unique book and a perfect guide; instrumental to the discovery of a perfect guide. In her book "Muslim Saints of South Asia: The Eleventh to Fifteenth Centuries", Anna Suvorova holds that Allama's Iqbal's verse 'The fame of the Truth was exalted by his words', probably alludes to Kashf-ul-Mahjub.
On certain issues the author quotes earlier authors and analysizes their ideas before giving his own opinion. His commentary on such occasions shows us the depth of knowledge with which the Lord blessed him. Many moral lessons of mysticism are illustrated by examples from the writer's own experience on the path of enlightenment. Also, in order to illustrate his point, at times he relates stories of contemporary and past sufi masters.
Some moral and faith-inspiring stories and states are quoted below from Kashf-ul-Mahjub. We must allow the venerable mystic to speak directly to the reader, to instruct.
Illustrating the rules of companionship, he gave the following anecdote. It is related that a man prayed, while he was circumambulating the Ka'ba, "O Allah, make my brethren good!" On being asked why he did not implore a blessing for himself in such a place, he replied: "I have brethren to whom I shall return. If they are good, I shall be good with them, and if they are wicked, I shall be wicked with them."
Here is another story which tells us the fruit of sincere obedience to Allah. A devout man cares so much about others… A man came to the house of Imam Hasan ibn Ali and said that he owed four hundred dirhems. Imam Hasan gave him four hundred dinars and went into the house, weeping. People asked him why he wept. He answered: "I have been negligent in making inquiry into the circumstances of this man, and have reduced him to the humiliation of begging."
Abu Sahl never put alms into the hand of a dervish, and always used to lay on the ground anything that he gave. "Worldly goods," he said, "are too worthless to be placed in the hand of a Moslem, so that my hand should be the upper and his, the lower."
All the three preceding stories from Kashf-ul-Mahjub are very much relevant to our turbulent time. In recent years, some fanatics have emerged who, in the name of religion, do away with the lives of others. But the above mentioned are the friends of Allah, His favourites, who do not like even to hurt the dignity of others. Their life is devoted the betterment of human beings. Undoubtedly, they have done a great service to the cause of Islam. Islam’s message is peace, harmony, love and tolerance, and this was the basis of spreading Islam in the subcontinent and the whole world over. Sufi saints and their works are an embodiment of this message.
by: Muhammad Hanif|
Email : عنوان البريد الإلكتروني هذا محمي من روبوتات السبام. يجب عليك تفعيل الجافاسكربت لرؤيته.
The writer is a research scholar at FMRi.
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Total Languages included here: 66