Al- Burda is considered one of the literary treasures of the Arabic language and a jewel of Arabic poetry. It is the best of prophet-praising poems, and is a model of true and excellent praise for the Prophet (Sallallahu 'alaihi wa Sallam).
Al-Kawakib Al-Durriyya Fi Madh Khayr Al-Bariyya (The Brilliant Stars in Praising the Best of Mankind), which became known as the “al-Burda” poem, by Sharaf al-Din Muhammad Al-Busiri is one of the literary treasures of the Arabic language. It highlights the Prophet's (Sallallahu 'alaihi wa Sallam) perfections and exalted status in the Sight of The Lord. It contains some of the rarest pearls on the etiquette of humility and respect for Sayyidina Rasulullah (Sallallahu 'alaihi wa Sallam).
It reached unsurpassed fame, where it was taught, copied, distributed, recited, transcribed on mosque walls, memorized, commented on, studied, and considered required reading by countless scholars. The Burda was engraved on the Prophet's mosque in Medina, where it adorned the walls for centuries before being erased by people who could not comprehend it. There is still one line left that has not been removed: “He is the beloved, whose intercession is hoped for....to overrun every terrible horror” (on the day of resurrection)
Al-Busiri was bon in the village of Dalass in Bani-Swaif in southern Egypt in 608h (1213 ad). He memorized the Quran as a child, and moved to Cairo where he was educated in Arabic language and literature, and studied the prophet’s history and the details of his life (Sallallahu 'alaihi wa Sallam). He worked for some years as a “manuscript copier” and civil employee before dedicating all his time to religion and religious education. He was a companion to AbulHasan Al-Shaduli and his successor AbulAbbas Al-Morsy.
He started writing poetry at a very young age, and his poems are full of eloquence, sensitivity, and passion. He is famed for poems praising the prophet (Sallallahu 'alaihi wa Sallam) in which he excelled beyond all who attempted prophet praise literature and Sufi poetry. The name “Burda” means 'mantle' or 'cloak', and has its origin in the following story:
Imam Al-Busiri wrote the Burda during a grave illness. He woke to find half his body paralyzed. His suffering stirred him to write the poem, and he says of his ordeal:
...I began to contemplate writing a poem in the qasida form, and soon after, I did so as a way of interceding by it with the Messenger of God to God, The Exalted, hoping that he might heal me.
I was repeating it often, singing it, calling upon God through it, and seeking intercession with it. During that time, while sleeping, I saw the Prophet, Sallallahu 'alaihi wa Sallam. He wiped over my face with his blessed hand and thrust upon me his cloak (burda). I immediately got up cured and left my house. No one had heard of my poem nor of my dream.
On the road, I met a poor dervish who approached me and said, "I want you to give me a copy of the poem you wrote in praise of the Prophet, Sallallahu 'alaihi wa Sallam." I responded, "which one?" He said, "The one you wrote during your illness." He recited to me its opening lines and said, "By God, I heard it in a vision last night recited in the presence of God's messenger, Sallallahu 'alaihi wa Sallam. It greatly pleased the prophet, and I saw him thrust his cloak on the one who wrote it!"
I provided him with a copy, and he began telling others of his vision. Thus its news spread far and wide.
Al-Busiri said that when he reached the verse: “The extent of knowledge about him, is that he is human” he had a writer’s block for a long time and could not complete the verse. Then the prophet came to him in a vision or dream and told him: “Mohammed, finish your poem and say: “and that he is the best of all mankind”.”
Imam Al-Busiri died in Alexandria on 695 h (1295 ad) at age 87. His grave is well known and is connected to a large mosque where The Burda decorates the walls.
The verse that says: “And the person who is supported by Rasulullah’s aid...will scare lions if they find him in their den” was inscribed on the banner of Prince AbdulQader AlJazairy (1808-1883), the Algerian national hero who fought the French occupation in the 19th century.
The burda is often recited in group readings and chanted and read aloud. It is customary to recite the verse: “O Lord, please send prayers, peace and greetings always forever....upon Your loved one, the best of all mankind” after every verse in the poem.
The poem is also sometimes called the “meemiyya” or Al-Busiri’s “M” poem, because each verse ends with an “m”. His poems are named, as was the custom of the time, by the ending letter of the verses.
The Burda has several versions in different texts and issues, and the verses in the translation that are not numbered are not present in all versions and/or in the accompanying audio.
Explanation of the Arabic text was referredd to in the book by Hasan Mahmoud (editor) Al-Bagoury: "Al Burda lil Imam Al-Busiri" 2nd edition, Al Adab Bookshop, Cairo, 1993
Praise and gratitude be to The Lord for creating mankind out of nothingness
الحَمْدُ لِلّهِ مُنْشِى الخَلْقِ مِنْ عَدَم
then prayers upon the one chosen since ancientness (olden times)
ثُمَّ الصَلَاةُ عَلَى المُخْتَارِ فِى القِدَمِ
O Lord, please send prayers, peace and greetings always forever
مَولَاىَ صَلِّ وسَلِّمْ دَائِمَاً أَبَدَا
upon Your loved one, the best of all mankind
عَلَىَ حَبِيبِكَ خَيرُ الخَلْقِ كُلّهِمِ
مدخل
Chapter One: Introduction
Is it because of remembering neighbors in Dhi-salamin.
أمنْ تذكر جيرانٍ بذى سلمٍ
1
you mixed tears that flowed out of your eyes with blood?
مزجْتَ دمعا جَرَى من مقلةٍ بدمِ
Or did the wind blow from the direction of Kaazimatan.
أَمْ هبَّتِ الريحُ مِنْ تلقاءِ كاظمةٍ
2
or did lightning flash in the darkness from Iddami?
أوأَومض البرق في الظَّلْماءِ من إِضمِ
What is it with your eyes, if you tell them to stop, they flow
فما لعينيك إن قلت اكْفُفا هَمَتا
3
and what is it with your heart, if you ask it to come to senses, it wanders away?
وما لقلبك إن قلت استفق يهمِ
Does the lover think that love can be concealed
أيحسب الصبُ أنّ الحب منكتمٌ
4
while his eyes are flowing and his heart is blazing?
ما بين منسجم منه ومضْطرمِ
If it were not for love, you would not have shed tears over ruins (of your beloved’s memory)
لولا الهوى لم ترق دمعاً على طللٍ
5
nor would you have been sleepless on remembering the ben (tree of beauty) and mount “3Alami”
ولا أرقْتَ لذكر البانِ والعَلمِ
nor would you have been lent the two colors of tears and of pallor (the colors of sorrow and of illness)
ولا اعارتك لونى عبرة وضنى
by memories of the tents and the tents’ residents.
ذكرى الخيام وذكرى ساكنى الخيم
So how do you deny love after the testimony
فكيف تنكر حباً بعد ما شهدت
6
borne against you by just witnesses of tears and illness,
به عليك عدول الدمع والسقمِ
and love has proven and ingrained two lines of tears, and colored your face
وأثبت الوجدُ خطَّيْ عبرةٍ وضنىً
7
like spices on your cheeks and like the reddish tree?
مثل البهار على خديك والعنمِ
Yes! vision of the one I love came to me and made me sleepless
نعمْ سرى طيفُ منْ أهوى فأرقني
8
and love opposes feeling pleasures by causing pain.
والحب يعترض اللذات بالألم
You who blame me, regarding my love, apologies
يا لائمي في الهوى العذري معذرة
9
from me to you, and if you do justice, you would not blame.
مني إليك ولو أنصفت لم تلمِ
May my affliction never affect you, for my secret is no longer hidden
عَدتْكَ حالِيَ لا سِرِّي بمستترٍ
10
from the informers, nor is there a relief for my illness.
عن الوشاة ولا دائي بمنحسمِ
You have sincerely advised me, but I do not listen
محضْتني النصح لكن لست أسمعهُ
11
for a lover is definitely deaf to those who rebuke him.
إن المحب عن العذال في صممِ
I accused the advice of greying by reproaching me
إنى اتهمت نصيحَ الشيب في عذَلٍ
12
and greying is beyond accusations when it advises
والشيبُ أبعدُ في نصح عن التهمِ
فى التحذير من الهوى
Chapter Two: Warning against self and its desires
In fact, my soul which orders me towards evil did not get the lesson
فإنَّ أمَارتي بالسوءِ ما أتعظت
13
because of its ignorance of the warnings of greying and aging,
من جهلها بنذير الشيب والهرمِ
and it has not prepared a supply of good deeds as a welcome
ولا أعدّتْ من الفعل الجميل قرى
14
for a guest that has visited my head unhidden.
ضيفٍ ألمّ برأسي غيرَ محتشم
If I had known that I would not honor it
لو كنتُ أعلم أني ما أوقرُه
15
I would have concealed my secret, which has become apparent, by coloring.
كتمتُ سراً بدا لي منه بالكتمِ
Who can help me restrain my wild-self from temptation
منْ لي بردِّ جماحٍ من غوايتها
16
just as reins restrain horses’ ferocity?
كما يُردُّ جماحُ الخيلِ باللُّجمِ
So don’t aim, by sinning, to subdue its lust
فلا ترمْ بالمعاصي كسرَ شهوتها
17
in fact, food, only increases the lust of the gluttonous,
إنَّ الطعام يقوي شهوةَ النَّهمِ
and a self is like a child, if neglected it grows
والنفسُ كالطفل إن تُهْملهُ شبَّ على
18
loving breast-feeding, but if you wean it, it stops.
حب الرضاعِ وإن تفطمهُ ينفطمِ
So dismiss its passion and don’t let it rule,
فاصرفْ هواها وحاذر أن تُوَليهُ
19
for if passion rules, it will kill or tarnish,
إن الهوى ما تولَّى يُصْمِ أو يَصمِ
and guard it while it is grazing in the field of deeds
وراعها وهي في الأعمالِ سائمةٌ
20
and if it enjoys the pasture of evil, don’t let it roam .
وإنْ هي استحلتِ المرعى فلا تُسِم
How often has a person enjoyed a deadly pleasure
كمْ حسنتْ لذةً للمرءِ قاتلةً من
21
when he did not know that there was poison in the honey?
حيث لم يدرِ أنَّ السم فى الدسمِ
And fear the conniving of hunger and of satiety
واخش الدسائس من جوعٍ ومن شبع
22
for on occasions hunger is worse that overeating,
فرب مخمصةٍ شر من التخمِ
and shed tears from an eye that has been filled
واستفرغ الدمع من عين قد امتلأتْ
23
of forbidden sights, and oblige yourself to regret,
من المحارم والزمْ حمية الندمِ
and oppose your self and Satan and disobey them
وخالف النفس والشيطان واعصِهِما
24
and if both advise you, be suspicious,
وإنْ هما محضاك النصح فاتَّهمِ
and don’t obey them, either whether as an enemy or as a judge
ولا تطعْ منهما خصماً ولا حكماً
25
for you know the deviousness of enemies and judges.
فأنت تعرفُ كيدَ الخصم والحكمِ
I seek The Lord’s forgiveness from word without action
أستغفرُ الله من قولٍ بلا عملٍ
26
for this is like naming offsprings to an infertile.
لقد نسبتُ به نسلاً لذي عُقمِ
I ordered you towards good but I do not follow the same orders
أمْرتُك الخيرَ لكنْ ما ائتمرْتُ به
27
and I was not straight so why am I asking you to be straight,
وما استقمتُ فما قولى لك استقمِ
and I saved no supply before death of voluntary worship
ولا تزودتُ قبل الموت نافلةً
28
and I did not perform except obligatory prayers (salaat) and did I fast,
ولم أصلِّ سوى فرضٍ ولم اصمِ
في مدح النبي صلى الله عليه وسلم
Chapter three: Praising the prophet (Sallallahu 'alaihi wa Sallam)
I transgressed the course (sunna) of the one who prayed all night until
ظلمتُ سنَّةَ منْ أحيا الظلام إلى
29
his feet swelled and complained of injury,
إنِ اشتكتْ قدماه الضرَ من ورمِ
and because of hunger he tied around his stomach and folded
وشدَّ من سغبٍ أحشاءه وطوى
30
the delicate skin of his waist beneath the stones,
تحت الحجارة كشْحاً مترف الأدم
and magnificent mountains of gold tempted him
وراودتْه الجبالُ الشمُ من ذهبٍ
31
to submit, but he demonstrated the true essence of magnificence,
عن نفسه فأراها أيما شممِ
his need confirmed his true disinterest in them
وأكدتْ زهده فيها ضرورته
32
for need never triumphs over virtuousness,
إنَّ الضرورة لا تعدو على العِصَمِ
and how can his neediness be a call for worldly possessions when
وكيف تدعو إلى الدنيا ضرورةُ منْ
33
had it not been for him the whole world would not have come out of nothingness?
لولاه لم تُخْرجِ الدنيا من العدمِ
Muhammad is the master of both universes and both creations (man and jinn)
محمد سيد الكونين والثقلين
34
and of both groups of Arabs and of Ajam (non-Arabs, mainly Persians).
والفريقين من عُرْب ومنْ عجمِ
Our prophet is the one who commands and forbids, and there is no one
نبينا الآمرُ الناهي فلا أحدٌ
35
more truthful in saying "No" or "Yes" than him.
أبرَّ في قولِ لا منه ولا نعمِ
He is the beloved, whose intercession is hoped for
هو الحبيب الذي ترجى شفاعته
36
to overrun every terrible horror (on the day of resurrection).
لكل هولٍ من الأهوال مقتحمِ
He called for following The Lord, so those who cling to him
دعا إلى الله فالمستمسكون به
37
are clinging to a rope which will never give way.
مستمسكون بحبلٍ غير منفصمِ
He surpassed all prophets in appearance and in virtue
فاق النبيين في خَلقٍ وفي خُلق
38
and they did not even come close to his knowledge and kindness,
ولم يدانوه في علمٍ ولا كرمِ
and they are all petitioning to Rasulullah for
وكلهم من رسول الله ملتمسٌ
39
a handful of water from the ocean or sips from rains,
غرفاً من البحر أو رشفاً من الديمِ
and they all stand before him at their confined limits
وواقفون لديه عند حدهم
40
like a full stop in the knowledge or a comma in the wisdom
من نقطة العلم أو من شكلة الحكمِ
for he is the one whose substance and image were completed and perfected
فهو الذي تم معناه وصورته
41
then was chosen as His loved one by The Creator of mankind.
ثم اصطفاه حبيباً بارئُ النسم
He is exalted beyond any equal in splendor
منزهٌ عن شريكٍ في محاسنه
42
for the core of his splendor is indivisible.
فجوهر الحسن فيه غير منقسمِ
Leave what the Christians claim about their prophet
دعْ ما ادعتْهُ النصارى في نبيهم
43
and then decide to praise him with whatever you see, and seek judgment,
واحكم بما شئت مدحاً فيه واحتكم
and attribute to him whatever you wish of honor,
وانسب إلى ذاته ما شئت من شرف
44
and attribute to his status whatever you wish of greatness,
وانسب إلى قدره ما شئت من عظمِ
for the graciousness of Rasulullah has no
فإن فضل رسول الله ليس له
45
limit, to an extent beyond what can be expressed in words.
حدٌّ فيعرب عنه ناطقٌ بفمِ
If his miracles were proportional in greatness to his status
لو ناسبت قدرَه آياتُه عظماً
46
then calling his name would have brought back to life decayed bodies.
أحيا اسمُه حين يدعى دارسَ الرممِ
He did not test us with anything that perplexes minds
لم يمتحنا بما تعيا العقولُ به
47
out of care for us, so we were neither suspicious nor did we wander.
حرصاً علينا فلم نرْتبْ ولم نهمِ
Understanding his essence bewildered people, so he is not seen
أعيا الورى فهمُ معناه فليس يُرى
48
except perplexing whether from near or from far,
في القرب والبعد فيه غير مُنْفحمِ
like the sun, appearing to the eye when seen from afar
كالشمس تظهر للعينين من بعد
49
small, but dazzles and overwhelms when gazed at.
صغيرةً وتُكلُّ الطرفَ من أممِ
And how can his reality be perceived in this world by
وكيف يُدْرِكُ في الدنيا حقيقته
50
inattentive people who disport from him by dreaming?
قومٌ نيامٌ تسلوا عنه بالحُلمِ
The extent of knowledge about him, is that he is human
فمبلغ العلمِ فيه أنه بشرٌ
51
and that he is the best of all The Lord’s creatures,
وأنه خيرُ خلقِ الله كلهمِ
and all miracle shown by the generous messengers
وكلُ آيٍ أتى الرسل الكرام بها
52
only came to be through their connection to his light,
فإنما اتصلتْ من نوره بهمِ
For he is a sun of graciousness, while they are its moons (planets)
فإنه شمسُ فضلٍ هم كواكبُها
53
relaying its lights to people in darkness.
يُظْهِرنَ أنوارَها للناس في الظُلمِ
Graceful is the prophet’s appearance, it is adorned with virtue,
أكرمْ بخَلْق نبيّ زانه خُلقٌ
54
it encompasses beauty and is characterized by pleasantness,
بالحسن مشتملٍ بالبشر متَّسمِ
lavish like flowers, honorable like the full-moon
كالزهر في ترفٍ والبدر في شرفٍ
55
generous like the ocean and firm like the ages,
والبحر في كرمٍ والدهر في هِمَمِ
as if, even when alone, out of his glory
كانه وهو فردٌ من جلالته
56
when you meet him he is surrounded by troops and in full suite,
في عسكرٍ حين تلقاه وفي حشم
as if pearls hidden in oyster shells
ِكأنما اللؤلؤ المكنون فى صدفٍ
57
appear during both his speech and his smiles.
من معْدِنَي منطقٍ منه ومُبْتَسم
No fragrance is equal to that of the soil containing his remains
لا طيبَ يعدلُ تُرباً ضم أعظُمه
58
happy is he who smells it and he who embraces it.
طوبى لمنتشقٍ منه وملتثم
فى مولده صلى الله عليه وسلم
Chapter Four: His birth (Sallallahu 'alaihi wa Sallam)
His birth displayed his purified origin
أبان مولدُه عن طيب عنصره
59
O what pure initial and final ancestry and lineage.
يا طيبَ مبتدأٍ منه ومختتمِ
On that day the Persians’ insight revealed to them that
يومٌ تفرَّس فيه الفرس أنهمُ
60
they are forewarned of wrath and of misery to befall them,
قد أُنْذِروا بحلول البؤْس والنقمِ
and Kisra’s palace was fissured and cracked
وبات إيوان كسرى وهو منصدعٌ
61
like Kisra’s companions who became dispersed with unhealed unity,
كشملِ أصحاب كسرى غير ملتئمِ
and the fire in the Persian temple died out in sorrow
والنار خامدةُ الأنفاسِ من أسفٍ
62
and the Persian river had sleepless eyes out of grief,
عليه والنهرُ ساهي العينِ من سدمِ
and the town of Saawah was desolate that its lake dried out
وساءَ ساوة أنْ غاضت بحيرتُها
63
and its thirsty visitor was turned back in disappointment.
ورُدَّ واردُها بالغيظ حين ظمي
As though fire has the wetness water possesses
كأنّ بالنار ما بالماء من بلل
64
out of grief, and water has the blazing inherent in fire.
حزْناً وبالماء ما بالنار من ضرمِ
And the jinn was chanting and the lights were shining
والجنُ تهتفُ والأنوار ساطعةٌ
65
and the truth was appearing in word and meaning.
والحق يظهرُ من معنىً ومن كَلمِ
They were blinded and deaf to the happening, as the good tidings were not
عَمُوا وصمُّوا فإعلانُ البشائر
66
heard and the stunning flashing warning was not noted,
تُسمعْ وبارقةُ الإنذار لم تُشمِ
after the soothsayer informed the people
من بعد ما أخبر الأقوامَ كاهِنُهمُ
67
that their skewed religion would not endure,
بأن دينَهم المعوجَّ لم يقمِ
and after they observed falling stars in the horizon
وبعد ما عاينوا في الأفق من شُهُب
68
shooting down, just as idols on earth were falling,
منقضّةٍ وفق ما في الأرض من صنمِ
until, through the appearance of Revelation (Wahy), became conquered
حتى غدا عن طريق الوحي منهزمٌ
69
devils, following paths of one another in defeat.
من الشياطين يقفو إثر مُنهزمِ
Running away they were similar to Abraha’s heroes
كأنهم هرباً أبطالُ أبرهةٍ
70
or to troops thrown with pebbles from his palms (Sallallahu 'alaihi wa Sallam),
أو عسكرٌ بالحَصَى من راحتيه رُمِىِ
thrown after they (the pebbles) exalted in his palms
نبذاً به بعد تسبيحٍ ببطنهما
71
similar to the exalter (Yunus PBUH) who was thrown out of the belly of the engulfer (the whale).
نبذَ المسبِّح من أحشاءِ ملتقمِ
فى معجزاته صلى الله عليه وسلم
Chapter five: His miracles (Sallallahu 'alaihi wa Sallam)
The trees answered his call, prostrating,
جاءتْ لدعوته الأشجارُ ساجدةً
72
walking towards him on trunks without feet,
تمشى إليه على ساقٍ بلا قدمِ
as though writing lines when they wrote
كأنَّما سَطَرتْ سطراً لما كتبتْ
73
with their branches, wonderful writing on the earth,
فروعُها من بديعِ الخطِّ في اللّقمِ
like the cloud, following him wherever he went
مثلَ الغمامة أنَّى سار سائرةً
74
sheltering him from a hot oven that blazed in summer noon.
تقيه حرَّ وطيسٍ للهجير حمِى
I swore by the moon that split, that it bears
أقسمْتُ بالقمر المنشق إنّ له
75
a connection to his heart (which was split open), a truthful oath.
من قلبه نسبةً مبرورة القسمِ
And what graces and generosities the cave contained
وما حوى الغار من خير ومن كرمٍ
76
while every infidel's eye was blind to what was in it
وكلُ طرفٍ من الكفار عنه عمى
For “the truth” and the Siddique in the cave were not seen
فالصِّدْقُ في الغار والصِّدِّيقُ لم يَرِما
77
while they (the infidels) said "no one is in the cave".
وهم يقولون ما بالغار من أرمِ
They thought the pigeon and the spider upon
ظنوا الحمام وظنوا العنكبوت على
78
the best of creation did not spin a web or lay an egg.
خير البرية لم تنسُج ولم تحمِ
The Lord’s protection dispensed with their need for double
وقايةُ الله أغنتْ عن مضاعفةٍ
79
armors and their need for high fortifications.
من الدروع وعن عالٍ من الأطمِ
Whenever times meant me injustice and I appealed for him
ما سامنى الدهرُ ضيماً واستجرتُ به
80
I received from him a shelter which was honored and respected,
إلا ونلتُ جواراً منه لم يُضمِ
and whenever I seeked wealth of the two worlds from his hands
ولا التمستُ غنى الدارين من يده
81
I got generous grants from the best giver ever.
إلا استلمت الندى من خير مستلمِ
Do not deny that revelations (wahi) happen in his dreams, for he has
لا تُنكرِ الوحيَ من رؤياهُ إنّ له
82
a heart that does not sleep when the eyes sleep,
قلباً إذا نامتِ العينان لم يَنم
and this was at the time he reached prophethood
وذاك حين بلوغٍ من نبوته
83
for at that time what happens in dream cannot be denied.
فليس يُنكرُ فيه حالُ مُحتلمِ
Graceful is The Lord, that revelation (wahi) is nor earned
تبارك الله ما وحيٌ بمكتسبٍ
84
neither is a prophet accused for his knowing the unseen.
ولا نبيٌّ على غيبٍ بمتهمِ
His shining miracles are clear, not hidden from anyone.
آياته الغر لا يخفى على أحدٍ
without them justice cannot be established amongst people.
بدونها العدل بين الناس لم يقم
How often has a touch of his hand cured illness
كم أبرأت وصِباً باللمس راحته
85
and freed an insane from the chains of insanity.
وأطلقتْ أرباً من ربقة اللممِ
His prayer revived the year of drought
وأحيتِ السنةَ الشهباء دعوته
86
until it became of the most fertile in the dark times
حتى حكتْ غرّةً في الأعصر الدُهُمِ
through rainy clouds, till you thought the valleys had
بعارضٍ جاد أو خِلْتُ البطاحَ بها
87
water from gushing sea or from torrential dam flood
سَيْبٌ من اليمِّ أو سيلٌ من العرِمِ
فى شرف القرآن
Chapter Six: The Glory of the Quran
Let me be, describing his miracles, which appeared as clear as
دعْني ووصفيَ آياتٍ له ظهرتْ
88
the appearance of village lights at night on a hillside.
ظهورَ نارِ القرى ليلاً على علمِ
For pearls are more beautiful when set in jewelry
فالدُّرُّ يزداد حسناً وهو منتظمٌ
89
but their value is not diminished when not strung or set.
وليس ينقصُ قدراً غير منتظمِ
So how could ambitious hopes of praise reach the extent
فما تَطاولُ آمالِ المديح إلى
90
of what he has of generous character and virtues?
ما فيه من كرم الأخلاق والشِّيمِ
Recent miracles of verses of truth from The Compassionate (the Quran)
آياتُ حق من الرحمن مُحدثةٌ
91
are as old as the traits of The Lord, Who is described by being The Old
قديمةٌ صفةُ الموصوف بالقدمِ
They were not linked or tied to a time while they informed us
لم تقترنْ بزمانٍ وهي تُخبرنا
92
of the appointment hereafter and of Aad and of Iram.
عن المعادِ وعن عادٍ وعن إِرَمِ
They lasted and endured with us forever, so they surpassed every miracle
دامتْ لدينا ففاقت كلَّ معجزةٍ
93
from other prophets, which appeared and did not last.
من النبيين إذ جاءت ولم تدمِ
Precise and wise are they, so they do not leave any room for doubts
محكّماتٌ فما تُبقين من شبهٍ
94
for a disputer to debate them, nor do they require any judge.
لِذى شقاقٍ وما تَبغين من حَكمِ
They were never fought except that at the end of the war
ما حُوربتْ قطُّ إلا عاد من حرَبٍ
95
the toughest of the enemies returned in absolute surrender.
أعدى الأعادي إليها ملْقِيَ السلمِ
Their eloquence refuted the arguments of their controverter
ردَّتْ بلاغتُها دعوى معارضَها
96
just as an overprotective keeps offenders’ hands off his harem.
ردَّ الغيورِ يدَ الجاني عن الحرَمِ
They have meaning that are as plenty as the sea’s waves in supply and quantity
لها معانٍ كموج البحر في مددٍ
97
and have much more than the sea’s jewels in beauty and value.
وفوق جوهره في الحسن والقيمِ
Their wonders cannot be calculated or counted
فما تعدُّ ولا تحصى عجائبها
98
and are not found boring even if read repeatedly and plenty.
ولا تسامُ على الإكثار بالسأمِ
They sooth and cool the eye of their reader, and to him I said:
قرَّتْ بها عين قاريها فقلتُ له
99
you have attained holding The Lord’s tight rope, so hold steadfast onto it.
لقد ظفِرتَ بحبل الله فاعتصمِ
If you recite them because you fear the heat of blazing hell
إن تتلُها خيفةً من حر نار لظى
100
they will extinguish the heat of hell by their cool spring,
أطفأْتَ حر لظى منْ وردِها الشّبمِ
as if they are The Pool, which whitens the faces
كأنها الحوض تبيضُّ الوجوه به
101
of sinners, when they reach it black as coal (or as molten lava) (out of hell),
من العصاة وقد جاؤوه كالحُممِ
and they are like the straight path and like the scales in balance and justice,
وكالصراط وكالميزان معْدلةً
102
without them justice among people would not be established.
القسطُ من غيرها في الناس لم يقمِ
Do not be surprised by an envious person renouncing them
لا تعجبنْ لحسودٍ راح ينكرها
103
pretending ignorance while he is shrewd and knowing,
تجاهلاً وهو عينُ الحاذق الفهمِ
for the eye might occasionally deny sunlight because of illness (trachoma)
قد تنكر العينُ ضوءَ الشمس من رمد
104
and the mouth might deny the taste of water because of sickness.
وينكرُ الفمُ طعمَ الماءِ من سقمِ
في إسرائه ومعراجه صلى الله عليه وسلم
Chapter Seven: His night Journey (Sallallahu 'alaihi wa Sallam)
O the best to whose yard people hopeful for graces headed
يا خير من يمّم العافون ساحتَه
105
hasting and on the backs of camels whose foot-marks draw on the ground
سعياً وفوق متون الأينُق الرُّسمِ
and who is considered the greatest miracle by anyone who contemplates
ومنْ هو الآيةُ الكبرى لمعتبرٍ
106
and who is the greatest grace for anyone hopeful to seize (The Lord’s graces).
ومنْ هو النعمةُ العظمى لمغتنمِ
You travelled by night from a sacred place (Haram) to a sacred place (Haram)
سَريْتَ من حرمٍ ليلاً إلى حرمِ
107
as the full moon travelled in deep darkness,
كما سرى البدرُ في داجٍ من الظلمِ
and you continued ascending until you attained a status
وبتَّ ترقى إلى أن نلت منزلةً
108
as close as the distance of two bow lengths, which has never been attained nor hoped for,
من قاب قوسين لم تُدركْ ولم تُرَمِ
and there all the prophets set you ahead of them
وقدمتْكَ جميعُ الأنبياء بها
109
and the messengers, as a master is set ahead of the workers,
والرسلِ تقديمَ مخدومٍ على خدمِ
while you pierced the seven heavens with them
وأنت تخترقُ السبعَ الطباقَ بهم
110
in a procession in which you were the owner of the banner
في موكب كنت فيه صاحب العلمِ
until when you left no room for any competitor to strive for
حتى إذا لم تدعْ شأواً لمستبقٍ
111
in closeness, nor a level to be reached by anyone hoping to ascend,
من الدنوِّ ولا مرقىً لمُستَنمِ
you humbled your stature before others even though
خَفضْتَ كلَّ مقامٍ بالإضافة إذ
112
you were called for elevation like the “singular noun” (in Arabic grammar),
نوديت بالرفْع مثل المفردِ العلمِ
so that you may succeed in attaining everything concealed
كيما تفوزَ بوصلٍ أيِّ مستترٍ
113
from all eyes, and attaining the secrets of everything hidden,
عن العيون وسرٍ أيِّ مكتتمِ
and thus you attained every level of glory without equal
فحزتَ كل فخارٍ غير مشتركٍ
114
and you surpassed every status without rival,
جُزْتَ كل مقامٍ غير مزدَحمِ
and exalted is the extent of ranks that were granted to you
وجلَّ مقدارُ ما وُلّيتَ من رُتبٍ
115
and beyond comprehension is the amount of graces bestowed upon you.
وعزَّ إدراكُ ما أوليتَ من نِعمِ
Good tiding for us, people of Islam, for we have
بشرى لنا معشرَ الإسلام إنّ لنا
116
by The Lord’s care, an indestructible support:
من العناية ركناً غير منهدمِ
when The Lord named the one who called upon us to obeying Him
لما دعا اللهُ داعينا لطاعته
117
the noblest of messengers, we became the noblest of nations.
بأكرم الرسل كنا أكرم الأممِ
فى جهاده صلى الله عليه وسلم
Chapter Eight: His Jihad (Sallallahu 'alaihi wa Sallam)
Enemies hearts were terrorized by news of his message
راعتْ قلوبَ العدا أنباءُ بعثته
118
as a lion roar terrorizing inattentive sheep.
كنْبأةٍ أجفلتْ غُفْلا من الغَنمِ
He repeatedly faced them in every battlefield
ما زال يلقاهمُ في كل معتركٍ
119
Until, by lances and swords blows, they became like meat on a skewer.
حتى حكوا بالقَنا لحماً على وضمِ
They wished to flee to the extent that they envied
ودُّوا الفرار فكادوا يَغبِطُون به
120
the carcasses and remains that were carried away by eagles and vultures.
أشلاءَ شالتْ مع العِقْبان والرَّخمِ
Nights would pass without them knowing their count
تمضي الليالي ولا يدرون عدَّتَها
121
unless they were nights of the forbidden (sacred) months (when war is forbidden)
ما لم تكنْ من ليالي الأشهر الحُرُمِ
As though the religion (Islam) arrived as a guest at the infidels’ yard
كأنما الدينُ ضيفٌ حل ساحتهم
122
with every brave fighter hungry for the flesh of the enemy
بكل قَرْمٍٍ إلى لحم العدا قرِمِ
followed by waves of troops on an ocean of galloping horses
يَجُرُّ بحرَ خَميسٍ فوقَ سابحة
123
that strikes in torrential waves of brave warriors,
يرمى بموجٍ من الأبطال ملتَطمِ
of entrustees saving their reward with The Lord
من كل منتدب لله محتسبٍ
124
charging with swords and blades that uproot atheism,
يسطو بمستأصلٍ للكفر مُصْطلمِ
until the religion of Islam became, because of them,
حتى غدتْ ملةُ الإسلام وهي بهمْ
125
after alienness and lonesomeness, of huge family and clan,
من بعد غُربتها موصولةَ الرَّحمِ
always cared for by them, with the best caring father
مكفولةً أبداً منهمْ بخير أبٍ
126
and the best spouse, so it was not orphaned nor widowed.
وخير بعْلٍ فلم تيتمْ ولم تَئمِ
They are mountains, so ask their opponent about them
همُ الجبال فسلْ عنهم مصادمهم
127
what did he face of them in every battle,
ماذا رأى منهمُ في كل مصطدمِ
and ask Hunain, and ask Badr, and ask Uhud,
وسلْ حُنيناً وسل بدراً وسل أُحداً
128
which were for them seasons of death fiercer than epidemics.
فصولُ حتفٍ لهم أدهى من الوخمِ
The white swords turned red after they were thrust
المُصْدِرِي البيضِ حُمراً بعد ما وردتْ
129
into every black lock of (hair) of the enemies.
منَ العدا كلَّ مسودٍّ من اللِممِ
With pens made of lancets, the calligraphers did not leave
والكاتِبِينَ بسُمْرِ الخَط ما تركتْ
130
with their pens’ blades a single enemy body un-scribbled
أقلامُهمْ حَرْفَ جسمٍ غيرَ مُنْعَجمِ
Always clad in arms, they had distinguishing characteristics
شاكي السلاحِ لهم سيما تميزُهمْ
131
and roses are distinguished by odor from thorn trees.
والوردُ يمتازُ بالسيما عن السلَمِ
Winds of victory send you their scent and good news
تُهْدى إليك رياحُ النصرِ نشْرهمُ
132
until you suspect every flower in its bud to be a hero in armor.
فتَحسبُ الزهرَ في الأكمام كل كمِى
As though when on horse back they are like plants of the hills
كأنهمْ في ظهور الخيل نَبْتُ رُباً
133
because of the extent of bravery, not because of the tightness of their belts.
منْ شِدّة الحَزْمِ لا من شدّة الحزُمِ
Enemies’ hearts flew in terror due to their bravery and might
طارتْ قلوبُ العدا من بأسهمْ فَرقاً
134
till they could not differentiate between sheep and warriors.
فما تُفرِّقُ بين الْبَهْمِ وألْبُهمِ
And the person who is supported by Rasulullah’s aid
ومن تكنْ برسول الله نُصرتُه
135
will scare lions if they find him in their den.
إن تلقَهُ الأسدُ فى آجامها تجمِ
And you will never see an ally not victorious
ولن ترى من وليٍ غير منتصر
136
by his aid, nor will you see an enemy unbroken.
به ولا من عدوّ غير منقصمِ
He lodged his nation in the sanctuary of his religion
أحلَّ أمتَه في حرْز ملَّته
137
like a lion lodging with the cubs in the thicket.
كالليث حلَّ مع الأشبال في أجمِ
Many a time The Lord’s words (the Quran) settled disputes
كم جدَّلتْ كلماتُ الله من جدل
138
about him, and many a time the clear evidence ended argument.
فيه وكمْ خَصَمَ البرهانُ من خَصمِ
Suffices you as a miracle the amount of knowledge in the unlettered
كفاك بالعلم في الأُمِّيِّ مُعجزةً
139
in times of ignorance, and the amount of discipline and culture in an orphan.
في الجاهلية والتأديب في اليُتُمِ
في التوسل بالنبي صلى الله عليه وسلم
Chapter Nine: Begging The Lord using the prophet (Sallallahu 'alaihi wa Sallam)
I served him with praise, through which I hope to be pardoned the sins
خدْمتُه بمديحٍ استقيلُ به ذنوبَ
140
of a lifetime that passed in writing poetry and in serving others,
عمرٍ مضى في الشعر والخدَمِ
which have both marked me to profound feared consequences
إذْ قلّدانيَ ما تُخْشي عواقبه
141
as though due to them I am an animal marked for sacrifice.
كأنَّني بهما هدْيٌ من النَّعمِ
I obeyed the recklessness of youth in them both and I did not
أطعتُ غيَّ الصبا في الحالتين وما
142
achieve anything except more sin and regret,
حصلتُ إلاّ على الآثام والندمِ
O what a great loss my soul had in its trading
فيا خسارةَ نفسٍ في تجارتها
143
for it did not purchase religion with its world nor did it try to
لم تشترِ الدين بالدنيا ولم تَسمِ
and he who sells his future graces for his present
ومن يبعْ آجلاً منه بعاجلهِ
144
will find out the sale and the purchase to be fruitless and in vain.
يَبِنْ له الْغَبْنُ في بيعٍ وفي سلمِ
If I commit a sin, my pledge will not be annulled,
إنْ آتِ ذنباً فما عهدي بمنتقض
145
with the prophet, and neither will my rope be broken,
من النبي ولا حبلي بمنصرمِ
for I have a pact with him due to my having been named
فإنّ لي ذمةً منه بتسميتي
146
Mohammed, and he is the most faithful of mankind to honoring a pact.
محمداً وهو أوفى الخلق بالذِممِ
If he is not, at my resurrection, taking me by my hand
إن لّم يكن في معادي آخذاً بيدى
147
out of grace, then say O what a stumble and fall.
فضلاً وإلا فقلْ يا زلةَ القدمِ
He is more gracious than to deprive a hopeful one of his graces
حاشاه أن يحرمَ الراجي مكارمه
148
or that the one seeking his asylum return without being honored.
أو يرجعَ الجارُ منه غير محترمِ
And ever since I committed my thoughts to praising him
ومنذُ ألزمتُ أفكاري مدائحه
149
I found him to be the best means and the best to commit to for my salvation.
وجدتُهُ لخلاصي خيرَ مُلتزِمِ
His riches will not bypass a hand that has been soiled
ولن يفوتَ الغنى منه يداً تَرِبتْ
150
for rain grows flowers even on mountains,
إنّ الحيا يُنْبِتُ الأزهارَ في الأكَمِ
and I did not seek the worldly flowers like the ones which were plucked
ولمْ أردْ زهرةَ الدنيا التي اقتطفتْ
151
by the hands of Zuhair (the poet) through his praising the aged king.
يدا زُهيرٍ بما أثنى على هرمِ
في المناجاة وعرض الحاجات
Chapter Ten: Appealing and displaying needs
O most generous of mankind, I have no one to seek refuge with
يا أكرمَ الخلق ما لي منْ ألوذُ به
152
except you on the occurrence of grave happenings.
سواك عند حلول الحادث العمِمِ
O messenger of Allah, your exalted status will not be narrower than to accept me
ولن يضيق رسولَ الله جاهُك بي
153
when (on resurrection day) The Most Generous will manifest by the Name of The Lord of Retribution.
إذا الكريمُ تجلَّى باسم منتقمِ
For amongst your graces is this world and the afterlife
فإنّ من جودك الدنيا وضرّتَها
154
and of your knowledge is knowledge of The Tablet and The Pen.
ومن علومك علمَ اللوحِ والقلمِ
O my soul; don’t despair because of a great sin
يا نفسُ لا تقنطي من زلةٍ عظمتْ
155
for major sins are as readily forgiven as minor trivialities.
إنّ الكبائرَ في الغفران كاللممِ
Perhaps when my Lord’s mercy is distributed
لعلّ رحمةَ ربي حين يقسمها
156
it would be appropriated in proportion to the amount of sins.
تأتي على حسب العصيان في القِسمِ
O Lord, please make my wishes not unanswered
يارب واجعلْ رجائي غير منعكسٍ
157
by You, and please make my aspirations not in vain
لديك واجعل حسابي غير منخرمِ
And be gentle to Your slave in both worlds, for he has
والطفْ بعبدك في الدارين إن له
158
a patience, which if called upon by hardships, becomes defeated and vanishes
صبراً متى تدعُهُ الأهوالُ ينهزمِ
And permit clouds of everlasting prayers from You
وائذنْ لسُحب صلاةٍ منك دائمة
159
upon the prophet, as plenty as rains in a storm and in a gentle shower
على النبي بمُنْهَلٍّ ومُنْسجِمِ
whenever easterly breeze move the branches of ben trees
ما رنّحتْ عذباتِ البان ريحُ صباً
160
and whenever camel riders make their camels march swiftly with enchanting tunes.
وأطرب العيسَ حادي العيسِ بالنغمِ
Then please be pleased with Abu-Bakr and with Omar
ثم الرضا عن أبي بكرٍ وعن عمر
161
and with Ali and with Uthman the generous
وعن عليٍ وعن عثمانَ ذي الكرمِ
and with the family and the companions, then with those who follow, for they are
والآلِ وَالصَّحْبِ ثمَّ التَّابعينَ فهمْ
162
the people of piety, purity, clemency and generosity.
أهل التقى والنَّقا والحِلمِ والكرمِ
O Lord, by the Mustafa (chosen one) attain us our targets
يا ربِّ بالمصطفى بلِّغْ مقاصدنا
163
and forgive us what has passed, O Possessor of Vast Generosity
واغفرْ لنا ما مضى يا واسع الكرم
O Lord, in group we asked You for forgiveness
يا رب جمعا طلبنا منك مغفرة
and a good ending, O Initiator of Graces
وحسن خاتمة يا مبدئ النعم
And forgive, O Lord, all Muslims by what
واغفر إلهى لكل المسلمين بما
164
they recite in the Aqsa Mosque (in Jerusalem) and the Haram (Mecca)
يتلوه فى المسجد الأقصى وفى الحرم
and by the glory of the one whose home in Teeba (Medina) is holy (Haram)
وبجاه من بيْتُهُ فى طيبة حرمٌ
165
and his name is one of the greatest oaths sworn by.
وإسمُهُ قسمٌ من أعظم القسم
And this is the Burda of the chosen one has come to an ending
وهذه بردةُ المختار قد خُتمتْ
166
and praise and thanks to Allah initially and at the end
والحمد لله في بدإٍ وفى ختم
Its verses have reached sixty and a hundred
أبياتها قدْ أتتْ ستينَ معْ مائةٍ
167
relieve with it our distress, O Possessor of Vast Generosity
فرّجْ بها كربنا يا واسع الكرم
So forgive the chanter, and forgive the writer, and forgive the listener
فاغفر لناشدها واغفر لقارئهاواغفر لسامعها
I ask of You all goodness O Possessor of Generosity and of Munificence.
