Excerpt from an interview with Dr. Hussain Mujib al-Misri
Dr. Hussain Mujib al-Misri concluded his words as follows: "I feel that I have fulfilled the trust of the community. If Allah [exalted is He!] questions me, I will reply that I have taught the knowledge -I acquired- to students from various countries such as America, England, the Gulf, Turkey, Iran, etc., who are studying in 26 different universities. Now, I am busy in authoring my 24th book which bears the title 'Mukhtarat min sh'ir Ahmed Rida fi 'l-Madih in-Nabawi' (Selections from the poetry of Ahmed Rida in eulogy of the Prophet, peace be upon him). This will be the last book of my life and I am trying to complete it as soon as I can. I wish that my soul does not depart from my body before the completion of this work."
'Ata 'Abdul 'Aziz Nisf ud-Dunya weekly, Issue 513, 10, Sunday, 4 Ramadhan 1420 H., December 1999, Page 95.
Translated by Najibullah Qadiri
Translation by Asif Jehangir
woh su'ey laalah zaar phirtey haiN
tere din ay bahaar phirtey haiN
He is coming towards the tulip-fields
Your fortune, O' Spring, is about to shine!
jo terey dar se yaar phirtey haiN
dar ba dar yuN hi khaar phirtey haiN
Those who turn away from your gate, Beloved
Wander aimlessly, disgraced, from door to door
aah kal `aysh to kiye hum ne
aaj woh be qaraar phirtey haiN
Alas! We spent our yesterdays seeking pleasure
And today he is anxious on our behalf!
[note: this is a description of Judgement Day. The Messenger
is concerned about the welfare of His Ummah!]
har charaaghe mazaar par qudsee
kaysa parwaanah waar phirtey haiN
At every lamp around his tomb
Angels do throng like moths!
us gali kaa gadaa huN maiN jis meiN
maangtey taajdaar phirtey haiN
I'm a servant of that alley in which
Even kings wander like beggars!
jaan haiN jaan kyaa nazar aaye
kyuN `adu gird e ghaar phirtey haiN
They are as the soul; why should they be visible?
The enemies wander pointlessly around the cave!
[Note: an allusion to the incident when during the Hegira, the Prophet and Sayyidina Abu Bakr hid in the cave and the pagan Arabs searched for them fruitlessly outside]
phuul kyaa dekhuN meri aankhoN meiN
dasht e taybah ke khaar phirtey haiN
How can I notice the flowers? In my eyes
Are swimming the thorns of Madina's dust.
laakhoN qudsi haiN kaam e khidmat par
laakhoN gird e mazaar phirtey haiN
Countless angels are there as servants
Countless angels circumambulate the Tomb
rakhiye jaise haiN khaana zaad haiN hum
mol ke `ayb daar phirtey haiN
Accept us however we are, for we are of thy nation
Many such worthy sinners do wander here!
haay ghaafil woh kyaa jagaah hai jahaaN
paanch jaatey haiN chaar phirtey haiN
Ah! What place is that O' one who is drowned in this world?
Where five go, four return!
jaag sun saan ban hai raat aayee
gurg bahr e shikaar phirtey haiN
Awaken! Tis quiet and dangerous, night approaches
Wolves are circling here on a hunt!
nafs ye koyi chaal hai zaalim
jayse khaaSey bijaar phirtey haiN
Is this a trick of yours O' Ego?
As if such profligates wander around here!
koyi kyuN puuche teri baat razaa
mujh se kuttay hazaar phirtey haiN
Why should anyone ask about you O' Raza?
Many dogs wander here in this place!
Translation by Abu Hasan [sunniport.com]
sarwar kahuN ke mālik o maulā kahūN tujhe
bāgh e khalīl kā gul e zeybā kahūN tujhe
Shall I call you my prince; or shall I say ‘my Lord and Master?
I must say that you are the most beautiful flower in Khalil’s garden
hirmāN nasīb huN tujhe ummīd gah kahūN
jān e murād o kān e tamannā kahūN Tujhe
I am a wretch, among the unfortunate; and you art the treasure of hope
You are the very soul of hope and the wellspring of aspiration
gulzār e quds kā gul e rangīN adā kahūN
darmān e dard e bulbul e shaydā kahūN tujhe
You are the most colorful flower from a blessed and hallowed garden
You are the comfort to the pain of the yearning nightingale
subh e waTan pe shām e gharībāN ko dūN sharaf
beykas nawāz geysuoN wālā kahūN Tujhe
Shall I favor the night of a stranger upon the day in his own land,
I hail thee as the one with kind and generous, bestowing hair.
Allāh re, teyre jism e munawwar ki tābisheN
ay jān e jāN maiN jān e tajallā kahūN tujhe
By Allāh! the radiance of your lightsome body,
O the life of my life! thou art the life of light!
bey dāgh lālah yā qamar e bey kalaf kahūN
bey khār gulban e chaman āra kahūN Tujhe
You are the spotless tulip, the unstained moon
A thornless flower, the pride and glory of the garden
mujrim huN apne áfw ka sāmāN karūN shaha
yánī shafīy roz e jazā kā kahūN tujhe
I am a sinner and I must make provisions for my salvation,
So, I hail thee as my intercessor on Judgement day.
is murdah dil ko muzhdah hayāt e abad ka dūN
tāb o tawān e jān e masīhā kahūN Tujhe
Shan’t I give glad tidings of an eternal life to this lifeless heart -
You are the strength, the vigor and soul of the reviver, the messiah.
terey to wasf áyb e tanāhī se haiN barī
hayrān huN mere shāh maiN kya kya kahūN Tujhe
Your attributes are free from every flaw,
I am perplexed my Master! What shall I call thee?
kah legi sab kuch unke sana khwān ki khāmoshi
chup ho rahā hai kah ke maiN kya kya kahūN Tujhe
The speechlessness of his admirer will tell all -
I keep quiet thus, after having said: ‘How can I describe thee?’
lekin raza ne khatm e sukhan is pe kardiyā
khāliq ka bandah khalq ka āqā kahūN tujhe
Yet, Raza ends his speech by saying this:
You are the servant of the Creator, and the Lord of the creation
Translation and Explanation by Abu Hasan [sunniport.com]
rukh din hai yā mihr-e-samā, yeh bhi nahiN who bhi nahiN
shab zulf yā mushk-e-khatā, yeh bhi nahiN who bhi nahiN
your appearance is the radiant day; or is it the soaring sun?
is your hair the lovely night; or are they cathay's musk?
neither this, nor that; they are far more majestic.
A Qur’anic verse for the proper context of this verse:
wa’dđuĥā; wa’llayliidhāsajā / by the mid-day when the sun ascends; and by the night when it falls. [surahađ-đuĥā]
In Tafsīr al-Kabīr, Imam Rāzī says:
"The fifth question: Has it been reported by any of our elders that they explained the verse such that đuĥā, or the mid-day is the face of the Prophet and layl, the night, are his tresses? The answer is: yes. And it is not a far-fetched explanation."
rukh = countenance, visage
samā = to rise high, tower above (arabic).
mihr = the sun.
shab = the night
zulf = tresses
mushk-e-khatā = the most fragrant musk, musk of cathay; khatā is cathay in english; a name for china in the past. a dark fragrant matter produced in the gland of special deer found in the himalayas [nepal, tibet]; poets use it as a simile for the darkness of one's beloved's tresses' [also, khitā and khutan]
mumkin meiN yeh qudrat kahāN, wājib meiN ábdiyyat kahāN
ĥayrāN huN yeh bhi hai khaţā, yeh bhi nahiN woh bhi nahiN
ĥaqq yeh ke haiN ábd-e-ilāh, aur áālam-e-imkāN ke shāh
barzakh haiN woh, sirr e khudā; yeh bhi nahiN who bhi nahiN
[these two couplets go together]
How can such power rest in creation (mumkin)? where does Wājib have the attribute of servitude?
I am perplexed, but that is a grave error – he is neither this nor that.[one has to be decisive that RasūlAllāh is a slave of Allah]
The truth is that he is the slave of the Almighty; and the Prince of the Creation
He is the veil, the secret of the Lord Almighty; he is not the Omnipotent, nor is he like any other creation.
It is also the true meaning of Ĥadīth where he said: ‘Do not exaggerate my praise, like the Christians do with the son of Mary; Verily, I am a slave [of Allāh], so call me: ‘The slave of Allāh and His Messenger’ [ábdullāhwarasūluh] [Bukhārī 3445; Dārīmī 2783; MusnadImāmAĥmed 1/23;]
That is the Christians saw miracles and superhuman actions and began to consider Jesus álayhi’ssalām as a God, a son of God [we seek Allāh’s refuge]. But RasūlAllāhşallAllāhuálayhiwasallam admonishes his followers that even if you see these miracles, I am given the power by the Omnipotent – I am His Slave.
A deeper meaning is found in a ĥadīthqudsī: ‘...When I make him my beloved, I become his hearing by which he hears; and his sight by which he beholds; and his hands by which he holds; and his feet by which he walks...’ [Bukhārī 6502]
That is, when Allāhtáālā elevates a slave and grants him the Divine Love, the actions of the chosen slave are in reality the actions of the Lord Almighty and He attributes these [actions] to His Exalted Self. Like He has said in the lofty Book: ‘When you threw [those pebbles], it was not that you threw them; rather Allāh threw them’ [Al-Anfāl 8:17]
So the actions of Allāh through His slave might make a man to mistake awesome power in the slave, whereas in truth, it is a manifestation of Allāh’s power. Allāhtáālā knows best.
It is also the meaning of the other ĥadīth where he said: ‘Allāhtáālā made His creation in two kinds and He made me in the best of all kinds’ [Ţabarāni in Mújam al-Kabīr 3/51; 12/104; Suyūţī in Jam’úlJawāmiý 4926; Bayhaqi in Dalāyil an-Nubuwwah 1/133,170; Qāđīíyāđ in Ash-Shifā, vol.2/chap.3]
And the ĥadīth of AnasrađiyAllāhuánhu: ‘I am the Prince of Adam’s children, and I say this without being boastful’ [Dārimī in Sunan 1/26; Tirmidhī in Sunan 3610; ]
In the explanation of the verse: ‘By your life! They are blind in their intoxication’ [Al-Ĥijr, v.72] IbnÁbbāsrađiyAllāhuánhu said: ‘Allāhtáālā has not created anything, nor brought into existence anything more dear or honorable than MuĥammadşallAllāhuálayhiwasallam. I have not heard Allāhtáālā swear by anybody else’s life other than him’ [BayhaqiDalāyil an-Nubuwwah; Shifā, vol.1/chap.1]
Abū’lJawzā’a said: Allāhtáālā did not swear by anybody’s life except Muĥammad’sşallAllāhuálayhiwasallam because he is dear to Him in His entire creation. [Shifā, vol.1/chap.1]
the entire creation is baffled unable to understand [your reality]; and none is seen
neither near nor far, one who is not defeated [trying to understand thy reality]
Bājūri says [summarized]: This is continuation of the previous couplet where he says there is no limit to his abilities; and here he says the entire creation [warā] is incapable to understand his reality [ĥaqīqatuhu] since Allāhtáālā has chosen him and given him knowledge and secrets, the scope of which is not attained by anybody else in this world. Far and near can be in the same time; or in the due course of the age of this world.
the extent of their [creation] knowledge is that he is a man [bashar];
whereas, he is the best in the entire creation.
mumkin, wājib existence, or wujūd as they say are three: wājib, mumkin, mumtaniý.
· wājib is obligatory and should necessarily exist. it is impossible for a wājib to not exist. onlyAllāhsubĥānahuwatáālā is wājib.
· mumkin: that which is contingent existence. the entire creation is mumkin – that is, it can exist, or cannot. and once existed can go back into non-existence.
· mumtaniý: is impossible to exist or muĥāl. an another God, children for Allāhsubĥānahuwatáālā are all impossible to exist. they are mumtaniý.
qudrat = power
ábdiyyat = attribute of slavery
ĥayrān = perplexed
khaţā = mistake
ĥaqq = truth
ábd e ilāh = slave of God
áālam e imkāN = the contingent world
barzakh = veil
sirr e khudā = secret of the Lord Almighty God
bulbul ne gul un ko kahā, qumrī ne sarv-e-jāN fazā
ĥayrat ne jhunjhlā kar kahā, yeh bhi nahiN who bhi nahiN
The nightingale describes him as a flower; says the dove: a vivacious cypress
Amazement shook up and said: he is neither this nor that.
In Burdah, is the verse:
delicate like a flower; noble like the full-moon
like the sea in generosity; and like time in steadfastness
AnasrađiyAllāhuánhu reports I have never touched anything, neither silk nor satin, softer than the hands of RasūlAllāhşallAllāhuálayhiwasallam.
bulbul = nightingale
gul = flower
qumri = dove
sarv = cypress tree
jāNfazā = lit. increasing in life, vivacious.
sarv-e-jāNfazā = in idiom describes the stature and beauty of the beloved
ĥayrat = amazement
jhunjhlāna = to shake up, startled
khurshīd thā kis zor par, kyā baDhke chamkā thā qamar
bey pardah jab who rukh huwā, yeh bhi nahiN woh bhi nahiN
How dazzlingly bright was the sun! How radiant the full-moon shone
But when the veil was lifted from your face, it outshines both of them!
Jabir IbnSamurah reports: I saw RasūlAllāhşallAllāhuálayhiwasallam on a clear night and a full moon; and there was a red[dish] cloak upon him. I would look at his face and at the full moon. He looked more beautiful than the full moon to me. [Tirmidhi, 2811; Bayhaqī in Dalāyil an-Nubuwwah 1/192]
In another ĥadīth reported by ĤasanibnÁlīrađiyAllāhuánhumā: ‘...His face was radiant, like the shining of the full moon...’ [Bayhaqī in Dalāyil an-Nubuwwah 1/214, Ţabarānī in Al-Kabīr, 414;]
A part of a longer ĥadīth reported by AbūHurayrahrađiyAllāhuánhu: ‘ I have not seen anyone more beautiful or handsome than RasūlAllāhşallAllāhuálayhiwasallam. It was as if the sun was swimming in his face..’
khurshīd = sun
qamar = moon
rukh = countenance
Dar thā ke işyāN kī sazā, ab ho giyā roz-e-jazā
dee un ki raĥmat ne şadā, yeh bhi nahiN who bhi nahiN
I feared punishment for sins; would be given here or in the hereafter,
His mercy proclaimed: [fear not!] it will be neither here, nor there
Which is similar to the verse in Burdah:
fainna min jūdika’ddunyāwađarratahā
wa min úlūmikaílma’llawĥiwa’lqalami
from your generosity is [grace for us in] this world and the hereafter
and amongst your knowledge is that of the Tablet and the Pen
This is a continuation of a previous verse [see below];
that is thy grace [jāhuka] O RasūlAllāhşallAllāhuálayhiwasallam will not be limited [tađīq] as to exclude me from mercy and salvation; rather it shall be extended to a sinner like me and countless others because – it is from your generosity in this world and the hereafter. So his generosity in this world is his guidance and the Hereafter is his intercession şallAllāhuálayhiwasallam. [Ĥāshiyah al-BājūrīálaMatn al-Burdah]
The previous verse mentioned is:
RasūlAllāh’s grace, his lofty station shall not leave me wanting
when the the Most Generous shall manifest with His other name The Avenger.
because the grace, the lofty station of RasūlAllāhşallAllāhuálayhiwasallam is not limited or restricted at any time – it is in this world, just as it is in the hereafter.
işyāN = sins
sazā = punishment; actually it is recompense so sometimes it is used as reward
roz-e-jazā = the day of recompense, judgement day
şadā = beckon
koyī hai nā zāN zuhd par, yā ĥusn-e-taubā hai sipar
yāN hai faqaţ terī áţā, yeh bhi nahiN who bhi nahiN
There are some who pride in their piety [for salvation], and there are some others who have repentance as a shield [from torment];
With us, there is only your grace – we have neither piety, nor repentance.
In a ĥadīth about intercession: ‘I was given the choice between intercession and to select a group of my followers entry into paradise; and I chose intercession because it is for everyone and suffices for all. Do you think this is for just the pious muslims? No! Rather, it is for sinners, the wrongdoers, the stained ones. [Jamú’lJawāmiý, khā/12473; MusnadImāmAĥmed 5452; Tabarāni as quoted by Al-Haythamī in Majmáaz-Zawāyid 10/378; he also said that all the narrators in Ţabarāni’sĥadīth are found in the Saĥiĥs, except NúmanibnQarād; but he is also a reliable narrator]
In another ĥadīth: ‘What a great [blessing] man I am for the evil doers amongst my followers’. He was asked: ‘What about the righteous yāRasūlAllāh?’ He said: ‘The righteous of my ummah will enter paradise because of their deeds; and the wrongdoers will be looking for my intercession anticipating it; verily, it is for every one in my ummah, except those who revile my companions.’
‘‘What a great man I am for the evil doers amongst my followers’. He was asked: ‘What about the righteous yāRasūlAllāh?’ He said: ‘Allāh will make the wrongdoers in my ummah to enter paradise by my intercession and the righteous will enter paradise on account of their deeds’ [Jamú’lJawāmiý, nūn/7264,7265; Tabarāni, 7483; Al-Haythamī, 10/377; AbūNuáym, Ĥilya 10/219; Daylamī, 6738; IbnÁdī said that one of the narrators is weak, all others are reliable.]
sipar = shield
din lahw meiN khonā tujhey, shab şub’ĥ tak sonā tujhey
sharm-e-nabīy, khauf-e-khudā, yeh bhi nahiN woh bhi nahiN
You spend the day in play; and sleep all night till day
Shame for the Prophet’s sake? Fear of the Lord?you have neither.
RasūlAllāhşallAllāhuálayhiwasallam prayed in the night and wept; he stood up all night as it is said in the Burdah:
žalamtusunnata man aĥya’zžalāmailā
ani’shtakatqadamāhu’dđurra min waramī
i have been unjust to his tradition; he, who livened the night until –
his blessed feet complained of pain, being swollen.
ImāmBājūrī writes [summarized]: ‘enlivened - that is he put life into the night by prayer; that is he prayed so much that his feet hurt since he stood in prayer for very long. Mughayrah reports that RasūlAllāhşallAllāhuálayhiwasallam stood in prayer so long that his blessed feet were swollen; he was told: ‘Do you suffer yourself this when Allāhtáālā has forgiven you and those prior and after for your sake? He replied şallAllāhuálayhiwasallam : ‘Shall I not be a thankful slave?’
lahw = amusement, vain pursuits
rizq-e-khudā khāyā kiyā, farmān-e-ĥaqq Tālā kiyā
shukr-e-karam, tars-e-sazā, yeh bhi nahiN who bhi nahiN
The bounties of Lord, you enjoy; His commands, you disobey
Thankfulness for blessing, fear of torment – you have neither.
From the ĥadīth quoted in the previous couplet, supererogatory [nawafil] worship of Allāhtáālā is a trait of the thankful. Like it is said in Burdah:
wa lam uşallisiwāfarđinwa lam aşumi
I have not amassed supererogatory worship before my death,
And I have not prayed or fasted except that which is obligatory
Junayd [al-BaghdādirađiyAllāhuánhu] says: “A group of people were discussing ‘shukr’ or thankfulness with [my uncle] Sarri; I was seven years old then and I was playing in front of him. He asked, ‘What is shukr/thankfulness?’ I replied: ‘It means one does not disobey Him, or sin with the gifts He has given.’ [Sarri] said: ‘Mayhap, a great gift you may receive from Allāh is in your tongue’.” SayyidunāJunayd says: ‘I couldn’t stop myself from weeping at the words of Sarri’. [Ar-Risālah, Imām Al-Qushayri: p.175, s.17/shukr]
It is said: One of the prophetsálayhi’ssalām passed by a small rock from which water was flowing profusely. He was surprised. Allāhtáālā gave speech to the rock and it said: ‘since i have heard Allāhtáālā say: “fear that fire, whose fuel is men and stones [al-Baqarah, v.24]” I weep fearing Allāhtáālā.
The prophet álayhi’ssalām prayed Allāh for the stone to be exempt from hell; Allāhtáālā said that the stone was exempt from hell. The prophet passed by the stone after a few days, and he found the water flowing just like before. He asked the stone, ‘Why do you weep now, since Allāh has exempted you?’.Allāhtáālā made the stone to speak and it said: ‘Earlier I wept from fear and sadness; now I weep from joy and happiness’. [Ar-Risālah, p.177, s.17/shukr ]
It is as if our hearts have become harder than stone as Allāhtáālā says: ‘Then your hearts turned harder thereafter, as if they were like stone, or worse - harder than stone; For verily, among rocks are such from which streams spring and those split and water sprouts and those which sink for the fear of Allāh; and Allāh is not heedless of what you do.’ [al-Baqarah, 2:74]
tars-e-sazā : pity yourself fearing the torment you will suffer
shukr-e-karam: being thankful for blessings
hai bulbul-e-rangīN razā, yā ţūţi-e-naghmā sarā
ĥaqq yeh ke wāşif hai terā, yeh bhi nahiN who bhi nahiN
Is Raza a colorful nightingale; or [merely] a sweet singing paroquet?
The truth is, that he sings your praises; he is neither this nor that.
Translation by Asif Jehangir
1. zamīn o zamāN tumhāre liye; makīn o makāN tumhāre liye
chunīn o chunāN tumhāre liye; baney do jahāN tumhāre liye.
2. Dahan meiN zubāN tumhāre liye; badan meiN jāN tumhāre liye
hum āye yahāN tumhāre liye; uTheN bhi wahāN tumhāre liye
3. kalīm o najī, masīĥ o şafī, khalīl o razī, rasūl o nabī
áţīq o waşī, ghaniyy o áli sanā ki zubāN tumhāre liye
4. Tumhāri chamak; tumhār idamak; tumhāri jhalak tumhāri mahak
zamīn o falak; simāk o samak meiN sikkanishāN tumhāre liye
5. ye shams o qamar ye shām o sahar ye barg o shajar ye bāgh o samar
ye tegh o sipar ye tāj o kamar ye ĥukm rawāN tumhāre liye
6. Ye fayz diye wo jūd kiye ke nām liye zamāna jiye
jahāN neli ye tumhāre diye ye ikrāmiyāN tumhāre liye
7. saĥāb e karam rawāna kiye, keāb niám zamāna piye
jo rak’hte the hum wo chāk siye, ye satr e badāN tumhāre liye
8. Átāye arab, jalāye karab fuyūz ájab baghayr ţalab
ye raĥmat e rabb hai kis ke sabab, bi rabb e jahāN tumhāre liye
9. na jinn o bashar ke āTh pahar malāyikah dar pe basta kamar
najib’hā o sar, keqalb o jigar, haiN sajdah kunāN tumhāre liye
10. jināN meiN chaman chaman meiN saman; saman meiN phaban, phaban meiN dulhan
sazāye miĥan pe ayse minan ye amn o amāN tumhāre liye
11. khalīl o najī masīĥ o şafī sabhī se kahī kahīN bhibanī
ye be khabari ke khalq phirī kahāN se kahāN tumhāre liye
12. ishāre se chānd chīrdiyā ; chupey huwey khurko pherliyā
gaye huwe din ko ásr kiyā; ye tāb o tawāN tumhāre liye
13. Sabā wo chale ke bāgh phale wo phool khileke din hoN bhale
liwāke tale sanā meiN khule razā ki zabāN tumhāre liye
1. The earth and the age are made for thy sake; the dwellers and their houses are made for thee // the 'why' and 'how' (knowledge) is there for thee; this world and the next are also for thee!
2. The tongue in our mouth is made for thee; this soul in our bodies is made for thee // we came here, were born for thy sake; we rise on that day [hereafter] for thy sake.
3. Mūsā, Nūĥ, Ýīsā, Ādam, Ibrāhim, Ismāýīl; all the Messengers and all the Prophets (álayhimu’şşalawātwa’ttaslīm) // Abu Bakr and Úmar; Úthmān and Áli (rađiyAllāhuánhum) praise thee!
4. It is your light; and your radiance; it is thy sparkle and thy perfume // in the earth and in the heavens; in the stars and the skies [simāk is constellation; samak is the roof or the sky]
5. For thee is this sun; and thine is the moon; this night and the day; the plants and the trees; the gardens and fruits // For you is the sword, for you the soldier; the crown and the power are all for thee.
6. These blessings and grants; your favors abound; the world lives on by uttering your name // The world takes thy charity; and all these honors are granted for thy sake!
7. You sent the clouds of mercy for the world to drink in the water of blessings // You mended the tears in our clothes, and covered our shame, our sins for us.
8. Billions of bounties; banishing our agony; and wondrous blessings without even asking // All this mercy of the Lord is for whose sake? For thee my master, by the Lord of the Worlds!
9. Not just men and jinn; but angels too throughout the day [and night] stand in your service // It is not foreheads and heads that prostrate; but our hearts that fall down in reverence for thee!
10. Gardens in paradise; and in those gardens are groves; and the groves are adorned and in those adornments are beautiful brides! // The fruit of labor is thus rewarded! tranquillity and peace is thus granted for thy sake!
11. Ibrāhīm, Nūĥ; Ýīsā and Ādam; we went to all of them to help us but they couldn’t // And the entire creation is made to turn towards thee, and this glory is only for thee!
12. You split the moon with a gesture; you brought back the sun // You restored the day back to evening after it had set; these lights and illumination are all for thee!
13. The swift breeze blows for the gardens to blossom; the flowers bloom for our days to be pleasing // and under the Standard, may Raza's mouth open only to praise thee, my master!
Translation and Explanation by Abu Hasan [sunniport.com]
1. Glad tidings be to you O sinners; your intercessor is the prince of righteous
2. Congratulations! the Lord Almighty is Al-Ghaffār, the Forgiver.
muzhdah: glad tidings.
bār: righteous, pious, and its plural is abrār. shah-e-abrār is prince of the righteous.
The Imām raĥimahullāh contrasts it thus: Sinners should be glad with the hope of intercession by the Prince of Righteous and in the presence of the Oft-Forgiving.
3. The earth under his feet is like the Exalted Throne; and the sole of his foot is above the Throne
4. By Allāh! what a graceful walk thou possess!
The first line is an allusion to the Ascension when RasūlAllāh şallAllāhu álayhi wa sallam went past the Throne and hence, the earth under his feet is as precious as the Throne.
And the second line should actually be: ‘kyā nirālī tarz ki – Allāh! – raftār hai’ But Alahazrat has modified it to fit the meter by replacing the name itself with a pointer instead: ‘nām-e-khudā’ as an interjection.
5. the moon was split; trees spoke and animals prostrate
6. Allāh’s Blessings upon him; he is the refuge, a sanctuary for the world.
marjiý: a place of safety, a haven, a sanctuary, refuge;
The first line mentions miracles of the Prophet şallAllāhu álayhi wa sallam which are used to draw the conclusion in the next line: ‘He is the refuge towards whom the world turns.’ Naturally, this is granted by Allāh táālā to His beloved Prophet.
marjiý also means ‘authority’ or ‘source.’ marjiý al-úlamā: an authority acknowledged by scholars as a reference and a source as we describe Alahazrat.
A similar verse in the burdah:
jā’at li dáwatihi’l ashjāru sājidatan
tamshī ilayhi álā sāqin bilā qadamī
Trees came to him prostrate, upon his beckoning
Walking towards him on shins, not feet.
And verses by Ibn Abidin:
wa muújizātin tawālat qabla mabáthihi
fa kāna yubşiruhā bil áyni kulla ámī
fađ đabbu kallamahū, wa'l jadh’ú ĥanna lahū
wal badru shaqqa lahū min bahīri’l ĥukami
wa'sh shamsu qad waqafat min baádi mā gharabat
was saĥbu qad wakafat lammā da’áā bi famī
His miracles manifest, long ere he was sent
So obvious they were, to blind they were cogent.
A lizard spake to him, for him the wood hath wept;
The moon hath split in two – on his command accept.
The sun had set, but yet: the day he did restore
A pray'r from his lips, and clouds began to pour.
7. He spread them towards the heavens and filled the earth with rain
8. O beloved! We too need the alms given from those blessed hands.
In ĥadīth, there is a story about a companion who complained to RasūlAllāh şallAllāhu álayhi wa sallam about famine and he şallAllāhu álayhi wa sallam was sitting on the pulpit. He raised his hands and prayed for rain and before his raised hands came down, the skies began to pour. It poured so much that after a while people complained of flood.
Alahazrat says, when RasūlAllāh şallAllāhu álayhi wa sallam raises his hands towards the heavens, we are flooded with blessings. We are in dire need for you to raise those beautiful hands and give us alms.
9. Your lips have been raised by the pure spring of ‘kun’
10. My beloved! It is not difficult for you to raise the dead.
zulāl: pure water
chashma-e-kun: ‘the spring of kun.’ Allāh táālā created the world with the word kun or ‘Be.’ That is His awesome Power. Alahazrat says that the lips of RasūlAllāh şallAllāhu álayhi wa sallam were granted a ray, a reflection from the Awesome Power of the Word ‘kun’; and therefore, it is not difficult for you to breathe life in the dead [like sayyidunā Ýīsā álayhi’s salām would say: ‘I give life by Allāh’s leave’].
I have used ‘raise’ in the first line to mean ‘knead’, because that is how the Imām described it. ‘When you were created’ is described as an urdu/arabic idiom: ‘when you were kneaded from clay and then raised.’
‘I was a Prophet when Adam was still as kneaded clay.’ [see Maqāşid al-Ĥasanah, no.837]
11. Let those fair and radiant feet shine upon us, for the sake of Allāh
12. O beloved, Show us a ray of light; the grave is pitch-dark.
The first line mentions his fair and pure white feet and contrasts with the pitch-black darkness mentioned in the next line. And, gorey meaning ‘white’ is used with gor meaning grave for alliteration.
13. Every sinner looks upon you for deliverance
14. The burden of both worlds rests upon a single sinless life!
In Urdu/Persian dāman or ‘mantle’ is idiomatically used to indicate ‘a place of refuge.’ Like a loving mother hides her scared child in her mantle. He is sinless - jaan-e-beykhaţā; and sinners look beseechingly upon him for intercession. Verily, the burden of both worlds rest on his lone sinless shoulders – because even prophets have turned us away to find another intercessor and none has accepted except him.
15. The storm rages, the sea is in tumult as it swells and the wind is not helpful;
16. Yet, we shall survive if the Master of Nuĥ has mercy
Nuĥ álayhi’s salām was delivered along with his followers from a raging storm and flood; and RasūlAllāh şallAllāhu álayhi wa sallam is the master of Nuĥ álā nabiyyinā wa álayhi’s şalātu wa’s salām and surely, his followers will be delivered from any storm!
josh e ţūfān: the rage of the storm
baĥr e bey pāyāN : unfathomable sea
hawā nā sāzgār: unhelpful winds
17. O, the Mercy for the universe, help! I am crushed [under the weight]
18. My Lord! A huge load of sins rests upon my head like none other
RasūlAllāh şallAllāhu álayhi wa sallam is the Mercy for the universe. And Allāh táālā asks us not to despair of His Mercy. He tells us to come to this Mercy to gain mercy – and so we come to him with this plea.
19. Those who behold the attributes of this flower are awestruck, perplexed;
20. The silence of his nightingale is also an eloquent expression.
The nightingale is speechless with wonder to sing his praise; because even those who are more worthy and described his attributes are at a loss of words to describe him.
āyīnah dār: one who describes attributes;
wafūr: in plenty
waşf-e-gul: the attributes of The Flower.
Thus, it means: ‘those who describe the attributes of The Flower in plenty’ or ‘those who describe the many attributes of The Flower’
This is an indication towards the famous ĥadīth of Sayyiduna Álī rađiyAllāhu ánhu describing the attributes [shamayil] of RasūlAllāh şallAllāhu álayhi wa sallam and he said: ‘Whoever chanced to look upon him suddenly was awestruck..’ [Tirmidhi 3638, Shamayil,7.] And the general tone of description in that ĥadīth, where an eloquent man as Mawlā Álī rađiyAllāhu ánhu says “..neither this, nor that..” as if he is searching for apt words to describe him; as if he is not satisfied with the words he is using.
ĥayrāN huN merey shāh maiN kyā kyā kahūN tujhe?
I am perplexed my Lord! What all shall I call you?
21. The melodies of Raza echo resoundingly in the gardens
22. And why not? Does he not sing the praises of the majestic flower?
minqār: beak, wā: open; thus, wā minqār means: [the nightingale] parts its beak in his praise; in other words, ‘sings his praise’.
The last verse is a question for emphasis and the Imām says, ‘After all, whose praise does the nightingale sing? It is the most precious flower and naturally, such praise will echo in gardens.’
This is like the beautiful arabic verse:
mā in mada’ĥtu muĥammadan bi maqālatī
[wa] lākin mada’ĥtu maqālatī bi muĥammadī
I have not praised Muĥammad şallAllāhu álayhi wa sallam in my verse;
Rather, my verse has become praiseworthy because of Muĥammad’s mention.
şallAllāhu álayhi wa sallam
Translation by Prof G.D Qureshi
1. Why do you grumble if my head bowed towards the Prophet’s grave involuntarily?
O Najdi! Why do you grumble? My heart was in a state of prostration unintentionally.
2. While sitting or standing I exclaimed “Yaa Rasoolallah” whole-heartedly;
Why do you grumble, if I sought and got help from the Prophet mercifully?
3. I rose from selfishness to a sphere of selfless dedication;
Why do you grumble if I remembered his holy name with devotion.
4. I may have circumambulated or prostrated in a state of spiritual upliftment;
Why do you grumble? The experience gave me inner contentment.
5. Allah has delegated this authority to His Beloved and Last Messenger;
Why do you grumble if I have described the Prophet as our Master.
6. To uphold his name I have risked my heart, property and my honour;
Why do you grumble if I have sacrificed everything for my Master?
7. ‘O my servants -Yaa Ibaadee’ said to us Allah’s Beloved Messenger;
Why do you grumble at the conferment of this honour on us by our master?
8. O Deobandi! The Prophet has not addressed these words to your community;
Why do you grumble when you never did nor ever will pledge to him your loyalty?
9. The Quran says ‘Laa Yaoodoom’: They will never return to the fold of loyalty:
Why do you grumble? Just understand that you are excluded till eternity.
10. We profoundly respect the sacred desert that surrounds Taybah;
Why do you grumble to assess whether it is equal to or more than Makkah?
11. O Najdi! You burn with jealously when we hold the Prophet in high esteem;
Why do you grumble at our adhering to this article of ‘Deen’ Supreme.
12. Your Ghost ‘Deo’ is happy with you; we have no reason to feel annoyed;
Why do you grumble, if Allah is pleased with us and we are overjoyed.
13 O Deobandis! We do not object to your following your arrogant master;
Why do you grumble, if we are sincere devotees of Allah’s Merciful Messenger?
14. O Najdis! Nobody has stolen anything from your Hell;
Why do you grumble, if Raza has arrived in Heaven safe and quite well?
By Asif Jehangir
Come Hajis, Complete your Hajj
There is a Hadith: 'One who came to Hajj, and did not visit me has betrayed me.' AlaHazrat's famous poem exhorting the Hajis to visit Madinah after their Hajj.
1. ĥājiyO aaO shahenshāh ka rauzah dekho
2. kábah to dekh chukey kábey ka kábah dekho
3. rukn-e-shāmī sey miTee wahshat e shām e ghurbat
4. ab madīney ko chalo subĥ-e-dilāra dekho
5. aab-e-zamzam to piyaa khuub bujhāyeeN pyaaseN
6. aao juud-e-shah-e-kawsar ka bhi dariyaa dekho
7. zeyr-e-mīzaab miley khuub karam key cheeN.Tey
8. abr-e-raĥmat ka yahaaN zor barasnaa dekho
9. dhoom dekhi hai dar-e-kábah pey beytāboN kee
10. un key mushtāqoN meiN ĥasrat ka taDapna dekho
11. misl-e-parwaana phira kartey they jis shamáh key gird
12. apni us shamáh ko parwāna yahaaN kaa dekho
13. khuub aankhoN se lagaaya hai ghilaaf-e-kábah
14. qaşr-e-mahboob key pardey ka bhi jalwaa dekho
15. waaN muţeeyoN ka jigar khawf sey paani paaya
16. yaaN siyah kaaroN ka daaman pey machalna dekho
17. awwalīN khaana-e-Ĥaq ki to ziyaayeN dekhīN
18. aakhirīN bayt-e-nabiy ka bhi tajallā dekho
19. zeenat-e-kábah meiN tha laakh árūsoN ka banaaw
20. jalwa farmaa yahaN kawnayn ka duulhaa dekho
21. ayman-e-ţur ka tha rukn-e-yamāni meiN furogh
22. shúla-e-ţur yahan anjuman aaraa dekho
23. mihr-e-mādar ka mazaa deyti thi aaghosh-e-ĥaţeem
24. jin pe maaN baap fidaa yaaN karam unkaa dekho
25. árz-e-ĥājat mein rahaa kábah kafeel-ul-ĥujjāj
26. aaO ab daad rasī-e-shah-e-ţaybah dekho
27. dho chukaa zulmat-e-dil bausay-e-sang-e-aswad
28. khaak bausīy-e-madīnah ka bhi rutbaa dekho
29. kar chukī rifát-e-kábah pey nazar parwaazeN
30. Topi ab thaam key khaak-e-dar-e-waala dekho
31. be niyaazi sey wahaan kaaNmpti paayi ţāát
32. josh-e-raĥmat pey yahaaN naaz gunah ka dekho
33. jumáh-e-makkah tha íyd ahl-e-íbādat key liye
34. mujrimO! aaO yahaaN íyd-e-dushumba dekho
35. multazam sey to gale lag key nikaaley armaaN
36. adab-O-shauq ka yaaN baaham ulajhnaa dekho
37. khuub masáā meiN ba ummīd-e-şafā dauD liye
38. rah-e-janaaN ki şafaa ka bhi tamāshā dekho
39. raqs-e-bismil ki bahaareN to minaa mein dekhīN
40. dil-e-khuuN naaba fashan ka bhi taDapna dekho
41. ghaur se sun to razā kábey sey aati hai şadaa
42. meri aankhoN sey merey pyaare ka rozah dekho!
Translation and Notes:
1. O Haji, come! see the garden of the King [the mausolem of Rasulallah Sallallahu ‘Alayhi wa Sallam]
2. You have seen the Kábah; now see the locus of the Kábah.
3. The evening of your being a stranger ended at the Syrian Corner [Rukn-e-Shami];
4. Come, let’s go to Madīnah to see an enchanted morning.
5. You have quenched your thirst by drinking water from Zamzam;
6. Come, see the sea of generosity of the Prince of Kawthar.
7. Many droplets of grace were found under the Golden Ditch [Mīzāb]
8. Come here; see a downpour in torrents from the Clouds of Mercy.
9. You have seen an impatient crowd throng at the door of the Kábah
10. Come here; see the passion and anguish of those who yearn for him.
11. The Kábah, the lamp you circled in the manner of a firefly;
12. Come, see that light of yours [Kábah] sacrifice itself at his altar.
13. You have touched the drapes of Kábah [Ghilaf] with your eyes [in reverence];
14. Come, behold the luminous curtains that adorn the palace of the Beloved.
15. The hearts of the pious trembled with fear [of the Almighty] in Makkah;
16. Come, see the sinners throng the beloved’s place, eagerly awaiting pardon.
17. You have seen the rays of light emanating from the House of Allāh as the Haj began;
18. And as you end, come, see the beams of light radiating from the house of Rasulallah Sallallahu ‘Alayhi wa Sallam.
19. The Kábah was bedecked in the splendor of a hundred thousand brides;
20. Come see, the majesty of the resting place of the Prince of the Universe!
21. The Yemeni Corner [Rukn e Yamani] appeared as the valley of Ayman in the mountains of Tur;
22. Come, see the light which irradiated the Mountain of Tur shine here.
23. The arms of the Hateem had the warmth of a mother’s lap;
24. Come here; see the benevolence of the Prince, on whose feet our parents be sacrificed.
25. The Kábah was the guarantor for the acceptance of the prayers of the Hajīs;
26. Come see, the deliverance and bounty of the Prince of Taybah
27. The darkness and evil in the hearts was washed away by kissing the Black Stone [ĥajar aswad];
28. Come see the exalted station of kissing the dust of Madīnah.
29. Your sights soared and beheld the Kábah’s summit;
30. Hold your headgear as you look at the dust of my beloved’s door.
31. Piety shivered with fear of the Sovereign’s Awe;
32. See the Sin relieved and celebrate at the deluge of Mercy.
33. The Friday in Makkah was a celebration [Eyd] of the pious worshipper;
34. O Sinners! Come celebrate the festival of Monday here.
35. Ye fulfilled your long held desires by embracing the Multazam [threshold of the door to Kábah]
36. Come, see the conflict; of both Reverence and Yearning wrestle at his threshold.
37. You ran between Şafā and Marwā in the hope of being cleansed;
38. Come, see the scene on the cleansing path that leads to the beloved’s place. ŞallAllāhu álayhi wa sallam.
39. You have seen the waltz of the writhing Bismil [the slaughtered animal] in Mina;
40. Come here; see the bleeding hearts writhe at the beloved’s doorstep.
41. Listen, Raza! Listen to the Kábah with rapt attention as it says:
42. Come, see the my beloved’s garden with my eyes
The work Hadaiq e Bakshish is a wonderful literary contribution of Ala Hazrat. In esoteric sense, it is a Reality of Realities, a Divine Reality seen by those who have eyes of intelligence. Some outstanding qualities of his poetic works are mentioned below.
- In the domain of composing eulogies in Praise of the Prophet [sallAllahu alaihi wa sallam] Imam Ahmed Raza has no match, there is none other like him. For all poets, he is a beacon of light and guidance, the immense beauty and love emanating from his poetry leave many in awe and intoxicated in love for the Prophet [sallAllahu Alaihi wa sallam]
- Hierarchy of status from the highest to lowest is always maintained i.e. Allah subhan wa ta’ala, the Prophet’s, their blessed Companions and the Awliya Allah.
- He avoids using words such as temple, tavern, kufr and zunnar (cincture) for sanctums (the Holy Kaab’a, the Arsh, Mosques, and Paradise etc.)
- His poetical works are exempt from lies, exaggeration, hypocrisy and pretence. Each and every word is full of sincerity, truthfulness and reflects the immense love Imam Ahmed Raza Khan had for the Beloved Prophet [sallAllahu alaihi wa sallam].
- Propagation of the tenets of the Ahlus Sunnah, teaching obedience and love for the Prophet of Allah [sallAllahu alaihi wa sallam] and refutation of those with heretical beliefs are a special characteristic of his works.
- Utmost humble devotion to Huzur Ghawth al-Azam is also a distinctive feature of his expression.
- To prove virtues and excellence of the Holy Prophet [sallAllahu alaihi wa sallam] by cogent reasons is his outstanding ability, to such an extent that even an immature mind would not consider it to be exaggeration in the slightest way.
- Literary writings of many poets are devoid of sincerity; rather they are full of fabrications and embellishment, whereas the works of Ala Hazrat are replete with spiritual intoxication and are based on none other than the Qur’an and Hadith.
- Verily, his eulogies are a Tafseer of Qur'an and Hadith, each verse being based on Divine Revelation and the Narrations of the Prophet sallAllahu alaihi wa sallam. The level of detail in his poetry is of such calibre, that voluminous explanations have been written by Ulema on his poems alone.
jo kahe she’r-aw-paas-e shara’ dono ka ĥusn kyūN karāye,
la isse pesh jalwa’ye zamzam’e razā ke yūN
if anyone asks, 'how can beauty of poetry and regard for divine law converge?'
bring him here in the radiance of raza's poetry and say: 'like this'.