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Talama Ashku Gharami is about longing to see the face of Habib (salla Allahu 'alayhi wa aalihi wa sallam).

As long as i protest my love to you

ya Allah this is my heart, ya Allah this is my heart
ya allah This is my soul, ya allah This is my soul
ya allah they both Love you
and Love your greatest prophet

Chorus:
as long as i protest my love to you,O' the light of existance.

and i keep Calling O' tihami(prophet Mohammed), the kind,
the generous.
and i keep Calling O' tihami(prophet Mohammed), the kind,
the generous.

Chorus:
My hope, The utmost aim is that i have the
witnesses in the judgment day
My hope, The utmost aim is that i have the
witnesses in the judgment day

and see AL SALAM Gate in my own eyes O' Allah who guided our grandfathers to Islam

Chorus:
O' my Brothers, iam a lover, iam An infatuated.
O' my Brothers, iam a lover, iam An infatuated.

A criminal in it, and the praise mortal.

Chorus:
O' Israfil (Angel) what a Death, The love exhausted me.
O' Israfil what a Death, The love exhausted me.

In you a suffering has mastered O' Loyal of the promises.

Chorus:
O the prophets lamp, O' O a high-ranking (ya Mohammed).
O the prophets lamp, O' O a high-ranking (ya MOhammed).

O' Devouts Leader, My heart has dissolved.

Chorus:
Allah with the magnificence invoked peace upon you.
Allah with the magnificence invoked peace upon you.

O' the light of existance ya Allah, My abandonment lengthened.
O' the light of existance ya Allah, My abandonment lengthened.

ALLAH O' ALLAH (repeat)

Ya Rahman
Ya Rahmanu Ya Allah
Ya Rahimu Ya Allah
Ya Maliku Ya Allah
Ya Quddusu ( a Holy) Ya Allah
Ya Salaamu Ya Allah
Al-Mu’minu Ya Allah

ALLAH O' ALLAH (repeat)

Ya Sultan
Ya Sultanu Ya Allah
Ya Subhanu Ya Allah
Ya Hannanu Ya Allah
Ya Mannanu Ya Allah
Ya Dayyanu Ya Allah
Ya Wadudu (Ya Allah

ALLAH O' ALLAH (repeat)

Wonderful nasheed, watch the video on
http://youtube.com/watch?v=U4lt8hSYVkw

One of the best recitations of the Mawla Ya Salli Wassallim part of the Qasidah burdah shareef.

Download the complete Qasida Burdah shareef arabic text in .pdf and arabic with english translation in word file of every chapter fromt he following link:
http://www.esnips.com/doc/4f33d637-ce81-4672-a921-d18652e2bb9d/Burda

Wonderful Qasidah in arabic. Download arabic text with urdu translation from the following link:

http://www.esnips.com/doc/ce2c5112-1857-4fc5-9063-a63f9656aa7e/Qasida_Mudarriyah

A wonderful naat bny Imam-e-Ahle Sunnat Ala Hazrat Ahmed raza Khan Saheb Barelwi radhiallahu taa'l aanhu.

One of the wonderful features of this one is that it has 4 languages (Arabic, Persian, Urdi and Hindi) in one, with each line in different language yet completely synchronized and rhyming wonderfully, sung by Owais Raza Quadri of Pakistan.

Describing the love of Prophet Muhammed (SaLLaLLahu AlaihiwassaLLam) wonderfully.

La ilaha illallah
Other Commonly Used Spellings: LAA ILAHA ILLALLAH
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This expression is the most important one in Islam. It is the creed that every person has to say to be considered a Muslim. It is part of the first pillar of Islam. The meaning of which is: " There is no lord worthy of worship except Allah."

The second part of this first pillar is to say: "Muhammadun Rasul Allah," which means:"Muhammad is the messenger of Allah."

Forty Hadiths on the merit of saying Laa ilaha illahlah

1. The Prophet -- Allah bless and greet him -- said: "Whoever says: there is no god but Allah enters Paradise." Tabarani narrated it from Abu Dharr in the Kabir (7:55), Ibn Hibban in his Sahih (31), al-Hakim in his Mustadrak (4:251), al-Mundhiri in al-Targhib (2:422), al-Haythami in Majma` al-zawa'id (1:18), Ibn `Adi (7:2639), Abu Nu`aym in the Hilya (7:174), and al-Bazzar from `Umar.
2. The Prophet -- Allah bless and greet him -- said: "Whoever says there is no god but Allah enters Paradise even if he commits adultery and even if he steals (i.e. even if he commits great sins)." (Nasa'i, Tabarani and others from Abu al-Darda' - sahih).

3. The Prophet -- Allah bless and greet him -- said: "Whoever witnesses that there is no god but Allah and that Muhammad is Allah's Messenger, Allah forbids the Fire from touching him." Narrated by Bukhari and Muslim from `Ubada ibn al-Samit.

Ibn Hajar in Fath al-Bari, book of riqaq ch. 14 (1989 ed. 11:324) says that the hadiths of "Allah forbids the Fire from touching him" are even more explicit than those of "Allah will enter him into Paradise" in establishing that the one who declares Allah's oneness is saved even if he does not heed the orders and the prohibitions.

4. The Companions were talking about Malik ibn Dukhshum, and they wished that the Prophet -- Allah bless and greet him -- would curse him so that he should die or meet some calamity. The Prophet -- Allah bless and greet him -- said: "Does Malik ibn Dukhshum not testify to the fact that there is no god but Allah and that I am the Messenger of Allah?" They said: "Yes, he no doubt says this but it is not in his heart." The Prophet -- Allah bless and greet him -- replied: "No-one ever witnesses that there is no god but Allah and that I am Allah's Messenger and then enters the Fire nor is consumed by it." Anas said: "This hadith impressed me so much that I ordered my son to write it down and he did." Muslim narrates it.

5. The Prophet -- Allah bless and greet him -- said that Allah will save a man of his community the record of whose sins fills 99 books, each book extending as far as the eye can see. Against all this will be weighed the one good deed that he has, which is his witnessing that there is no god but Allah and that Muhammad is His Messenger, and it will outweigh all the rest. The Prophet -- Allah bless and greet him -- then said: "Nothing is of any weight with Allah's Name."
[The hadith begins: innallaha sayukhallisu rajulan min ummati...] Narrated from `Abd Allah ibn `Amr ibn al-`As by Ahmad, Tirmidhi (Iman 17 - hasan gharib), al-Hakim, and Bayhaqi in Shu`ab al-iman.

6. Bukhari narrates in his Sahih (Volume 9, Book 93, Number 601): Ma`bad ibn Hilal al-`Anazi relates: Some of us from Basra gathered and went to Anas bin Malik in company with Thabit al-Bunani so that he might ask Anas about the Hadith of Intercession on our behalf. Anas was in his palace, and our arrival coincided with his late morning (Duha) prayer. We asked permission to enter and he admitted us, sitting on his bed. We said to Thabit, "Do not ask him about anything else first but the Hadith of Intercession." He said, "O Abu Hamza! Here are your brethren from Basra coming to ask you about the Hadith of Intercession." Anas then said:
The Prophet -- Allah bless and greet him -- talked to us saying: On the Day of Resurrection the people will surge one group after another like waves, and then they will come to Adam and say: "Please intercede for us with your Lord." He will say: "I am not fit for this. You should go to Ibrahim as he is the Intimate Friend (khalil) of the Beneficent." They will go to Ibrahim and he will say: "I am not fit for this, but you should go to Moses as he is the one to whom Allah spoke directly." So they will go to Musa and he will say: "I am not fit for this, but you should go to `Isa as he is a soul created (directly) by Allah, and His Word (Be!)." They will go to `Isa and he will say: "I am not fit for this, but you should go to Muhammad."

They will come to me and I will say: "I can do it." Then I will ask for my Lord's permission and it will be given; then He will inspire me to praise Him with such praises as I cannot fathom. So I will praise Him with those praises and will fall down prostrate before Him. Then it will be said: "O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted." I will say: "O Lord, my Community! My Community!" And then it will be said: "Go and take out of the Fire all those who have in their hearts faith the weight of a barley grain."

I will go and do so and return to praise Him with the same praises, and fall down prostrate before Him. Then it will be said: "O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted." I will say: "O Lord, my Community! My Community!" And then it will be said: "Go and take out of the Fire all those who have in their hearts faith the like of a small ant or a mustard-seed."

I will go and do so and return to praise Him with the same praises, and fall down prostrate before Him. Then it will be said: "O Muhammad, raise your head and speak, for you will be heard; ask, for you will be granted your request; intercede, for your intercession will be accepted." I will say: "O Lord, my Community! My Community!" And then it will be said: "Go and take out of the Fire all those who have in their hearts the smallest iota of faith." I will go and do so.

When we left Anas, I said to some of my companions: "Let us pass by al-Hasan (al-Basri) who is hiding himself in the house of Abu Khalifa and request him to recount to us what Anas ibn Malik has just told us." So we went to him and we greeted him and he admitted us. We said to him: "O Abu Sa`id! We came to you from your brother Anas ibn Malik and he related to us a Hadith about the intercession the like of which I have never heard." He said: "What is that?" We told him of the Hadith and at the end we said: "He stopped at this point." He said: "What then?" We said: "He did not add anything after that." He said: "Anas related the Hadith to me twenty years ago when he was a young fellow. I don't know whether he forgot or if he did not like to let you depend overly on what he might have said." We said, "O Abu Sa`id! Do tell us." He smiled and said: "Man was created hasty. I only mentioned it because I was going to inform you of it. Anas told me the same as he told you and said that the Prophet -- Allah bless and greet him -- added:
I will then return for a fourth time and praise Him similarly and prostrate before Him the same as before. And then it will be said: "O Muhammad, raise your head and speak, for you will be heard; ask, for your will be granted your request; intercede, for your intercession will be accepted." I will then say: "O Lord, allow me to intercede for whoever said: la ilaha illallah." Then Allah will say:
By My Power,
by My Majesty,
by My Supremacy,
and by My Greatness,
I shall take out of the fire whoever said: la ilaha illallah.

7. This is confirmed by another well-known hadith whereby the Prophet -- Allah bless and greet him -- said: "My intercession is for those people of my Community who commit major sins." Narrated by Tirmidhi, Qiyama 11; Abu Dawud, Sunna 31; Ibn Maja, Zuhd 37; and Ahmad 3:213.

8. Adhana fi al-nasi anna man shahida an la ilaha illallah wahdahu la sharika lahu mukhlisan dakhala al-janna. "It was proclaimed among the people that whoever witnesses that there is no god except Allah, alone, without partner, enters Paradise." Narrated by Ibn `Adi on the authority of `Umar.

8a. Man shahida an la ilaha illallah dakhala al-janna. "Whoever witnesses that there is no god but Allah alone enters Paradise." al-Bazzar narrates it from `Umar.

9. Bashshir al-nasa annahu man qala la ilaha illallahu wahdahu la sharika lahu wajabat lahu al-janna. "Announce to the people the tidings that whoever says: No god except Allah alone, without partner, Paradise is guaranteed for him." Narrated by al-Nasa'i from Sahl ibn Hunayf and Zayd ibn Khalid al-Jahni.

10. `Uthman ibn `Affan said: I heard Allah's Messenger say: "Verily, I know a phrase which no servant utters truthfully from his heart except the Fire is made unlawful for him." `Umar ibn al-Khattab said: "I shall tell you what that phrase is. It is the kalima of sincerity with which Allah has empowered Muhammad and his Companions, the kalima of fear of Allah which Allah's Prophet enjoined upon his uncle Abu Talib on his deathbed: the witnessing that there is no god but Allah." Ahmad related it in his Musnad (1:63 #449).

11. Sa`id ibn al-Musayyib relates: When the death of Abu Talib approached, Allah's Apostle came to him and said: "Say: la ilaha illallah, a word with which I will be able to negotiate or argue (uhajju) for you in Allah's presence." Narrated by Bukhari in his Sahih (Volume 8, Book 78, Number 672). Muslim also narrates it in his Sahih.

12. Mafatih al-janna shahadatu an la ilaha illallah. "The keys to Paradise are the witnessing that there is no god but Allah." Ahmad related it from Mu`adh and Haythami said in Majma` al-zawa'id: "The men in its chain has been declared trustworthy (thiqa) although there is interruption in the transmission." It is confirmed by the next hadith.

12a. Li kulli shay'in miftahun wa miftahu al-jannati shahadatu an la ilaha illallah. "Everything has its key, and the key to Paradise is the witnessing that there is no god but Allah." Narrated by Tabarani from Mu`qal ibn Yasar. Wahb confirmed its authenticity as related in one of the chapter-titles in Bukhari's Sahih.

13. Ibn `Abbas narrated in his Commentary that the Prophet -- Allah bless and greet him -- said concerning the meaning of the verse: hal jaza'u al-ihsani illa al-ihsan - "Is the reward of goodness anything other than goodness?" (55:60): "Allah says: Can there be any other reward than Paradise in the Hereafter for one whom I blessed in his worldly life with the recitation of the kalima of la ilaha illallah?" `Ikrima and al-Hasan also said that the reward of la ilaha illallah cannot be anything but Paradise.

14. "If anyone comes on the Day of Resurrection who has said la ilaha illallah sincerely with the intention to win Allah's pleasure, Allah will make Hellfire forbidden for him." Narrated by Bukhari, vol. 8 p.288 #431.

Tirmidhi comments on the preceding hadith: "It is narrated from al-Zuhri that he was asked about the Prophet's saying whereby "Whoever says la ilaha illallah enters Paradise" and he said: "This was only in the beginning of Islam, before the revelation of obligations and the orders and prohibitions." The hafiz Abu Bakr ibn al-`Arabi (d. 543) comments on this in `Aridat al-ahwadhi (10:105): "There is no justification for Ibn Shihab's (al-Zuhri) explanation." This is confirmed by the hadith of `Utban ibn Malik. Ibn Hajar in Fath al-Bari, Riqaq ch. 14 (1989 ed. 11:324) mentions that the opinion of al-Zuhri and of Sa`id ibn al-Musayyib that the hadith "Whoever says la ilaha illallah applied only in the beginning of Islam was incorrect since the hadith of Abu al-Darda' and Abu Dharr whereby the Muslim enters Paradise "even if he commits adultery or steals" and the Prophet -- Allah bless and greet him -- mentioned this precisely to contradict the logic of those who say that great sins will prevent entry into Paradise.

15. Lan yuwafiya `abdun yawma al-qiyamati yaqulu la ilaha illallah yabtaghi biha wajh Allah illa harrama Allahu `alayhi al-nar. "No servant is true to his word on the Day of Resurrection, saying: No god but Allah in order to seek Allah's good pleasure, except Allah will make the Fire unlawful for him." Narrated by Ahmad and Bukhari from `Utban ibn Malik.

16. "The best of my sayings and of the sayings of all Prophets before me is: There is no god but Allah alone, without partner, to Him belong all sovereignty and glory, and He has power over all things." Narrated by Tirmidhi from `Amr ibn Shu`ayb, from his father, from his grandfather (hasan gharib).

17. Afdalu al-a`mali al-imanu billahi wahdah, thumma al-jihad, thumma hujjatun mabrura, tufdilu sa'ir al-a`mali kama bayna matla` al-shamsi ila maghribiha. "The best deed is belief in Allah alone, then fighting in the way of Allah, then pilgrimage that is accepted: these outweigh all deeds the distance of East to West." Narrated by Ahmad from Ma`iz with a sound chain.

18. Alaysa yashhadu an la ilaha illallah wa anni rasulullah? Qalu innahu yaqulu dhalika wa ma huwa fi qalbihi. Qala la yashhadu ahadun an la ilaha illallah wa anni rasulullah fa yadkhulu al-nara aw tut`imuhu. Qala anas fa a`jabani hadha al-hadith fa qultu li ibni uktubhu fa katabahu. It is narrated on the authority of `Utban ibn Malik that he came to Madina and said: Something was wrong with my eyesight, so I said to the Prophet: "It is my ardent desire that you should grace my house with your presence and pray there so that I should take the spot where you prayed as a place of worship." (Another version also in Muslim has: I sent for the Prophet -- Allah bless and greet him -- the message: "Come and lay for me a place for worship [khutta li masjidan]." Imam Nawawi said: It means: "Mark for me a spot that I can take as a place for worship by obtaining blessing from your having been there [mutabarrikan bi atharika].") So the Prophet -- Allah bless and greet him -- came there, with those of the Companions whom Allah wished. He entered (my home) and performed prayer. Then the Companions began to talk among themselves about Malik ibn Dukhshum, and they wished that the Prophet -- Allah bless and greet him -- would curse him so that he should die or meet some calamity. After the Prophet -- Allah bless and greet him -- finished praying he said: "Does Malik ibn Dukhshum not testify to the fact that there is no god but Allah and that I am the Messenger of Allah?" They said: "Yes, he no doubt says this but it is not in his heart." The Prophet -- Allah bless and greet him -- replied: "No-one ever witnesses that there is no god but Allah and that I am Allah's Messenger and then enters the Fire or consumes it." Anas said: "This hadith impressed me so much that I ordered my son to write it down and he did." Narrated by Muslim. Imam Nawawi says about: "In this hadith is evidence for obtaining blessings through the relics of saints (al-tabarruk bi athar al-salihin)."

19. Al-imanu bid`un wa sab`una baban fa adnaha imatat al-adha `an al-tariq wa arfa`uha qawlu la ilaha illallah. "Belief is seventy and some branches. Its lowest branch is the removal of harm from the road while its highest is to say: There is no god but Allah." Narrated by Muslim, Tirmidhi, Nasa'i, Ibn Majah, and Ahmad.

20. Man kana akhir kalamihi la ilaha illallah dakhala al-janna. "Whoever breathes his last with the words: la ilaha illallah, enters Paradise." Narrated from Mu`adh by Ahmad, Abu Dawud, and al-Hakim.

Imam Nawawi in his book al-Tarkhis fi al-ikram bi al-qiyam li dhawi al-fadl wa al-maziyya min ahl al-Islam (p. 84) said:
The hadith master Abu al-Baqa' told us: Hafiz Abu Muhammad informed us: Abu Tahir al-Silafi informed us: Abu `Ali al-Burdani said: I heard Hannad ibn Ibrahim al-Nasafi saying: I heard Abu Ishaq Ibrahim ibn Muhammad al-Qattan saying: I heard Abu `Abd Allah `Umar ibn Ahmad Ibn Ishaq al-`Attar saying: I heard Abu `Abd Allah Muhammad ibn Muslim ibn Warah al-Razi saying: I and Abu Hatim Muhammad ibn Idris al-Razi were present with Abu Zur`a al-Razi at the time of his death, so I said to Abu Hatim: "Come, let us remind him to say the shahada." Abu Hatim said, "I would be ashamed before Abu Zur`a to remind him of the shahada; but come, let us recall the hadith, perhaps when he hears it he will say it." I started and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
from `Abd al-Hamid ibn Ja`far -
then I got confused about the hadith as if I never heard it or read it.
So Abu Hatim started and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
from `Abd al-Hamid ibn Ja`far -
then he too got confused as if he never read it or heard it before.
Then Abu Zur`a, may Allah be pleased with him, spoke and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
`Abd al-Hamid ibn Ja`far told us:
from Salih ibn Abi `Urayb:
from Kathir ibn Murrah:
from Mu`adh ibn Jabal, may Allah be pleased with him, he said:
the Messenger of Allah, may Allah bless him and give him peace, said: "Whoever speaks as his last words: la ilaha illallah" - then Abu Zur`a's spirit came out with the letter ha' (the last letter of the word Allah) before he could say "he will enter Paradise." That was in the year 262.

21. Man mata wa huwa ya`lamu annahu la ilaha illallah dakhala al-janna. "Whoever dies knowing full well that there is no god but Allah, enters Paradise." Narrated by Muslim and Ahmad from `Uthman.22. Idhhab bi na`layya hatayni fa man laqita min wara'a hadha al-ha'it yashhadu an la ilaha illallah mustayqinan biha qalbahu fa bashshirhu bi al-janna. The Prophet -- Allah bless and greet him -- said to Abu Hurayra: "Go with these two sandals of mine and whoever you meet behind this wall that witnesses that there is no god except Allah with certitude in his heart, give him glad tidings that he will enter Paradise." Narrated by Muslim from Abu Hurayra. The latter then met `Umar, who prevented him from announcing this to the people and the Prophet -- Allah bless and greet him -- agreed with him on the grounds that they would then rely upon it to the exclusion of everything else. The prevention of this news from reaching the ears of the ignorant is confirmed by the hadith of Mu`adh and that of `Ubada ibn al-Samit through al-Sunabihi, both narrated by Muslim in the same chapter (Book of iman ch. 10).

23. Man shahida an la ilaha illallah wa anna Muhammadan rasulullah harrama Allahu `alayhi al-nar. `Abd al-Rahman ibn Usayla al-Sunabihi said: When I entered upon `Ubada ibn al-Samit at the time of his death I burst into tears so he said: "Why are you crying? By Allah, if I were asked to testify I would testify for you, and if I were given intercession I would intercede for you, and if it were in my power I would certainly help you! By Allah, I never heard a hadith from Allah's Messenger in which there was benefit for you except I narrated it to you, all but one: and I shall narrate it to you now since I am about to breathe my last. I heard Allah's Messenger say: "Whoever witnesses that there is no god but Allah and that Muhammad is Allah's Messenger, Allah forbids the Fire from touching him." Muslim and Tirmidhi narrated it. Qadi `Iyad said: "In this hadith is the proof for the permissibility of keeping certain types of knowledge away from the common people due to the inability of their minds to understand it correctly, as long as it does not concern an obligation of religion or stipulations for punishment." Nawawi, Sharh Sahih Muslim (Iman Ch. 10 #47).

24. Ya Mu`adh ibn Jabal ma min ahadin yashhadu an la ilaha illallah wa anni rasulullah sidqan min qalbihi illa harramahu allahu `ala al-nar. Qala ya rasulallah afala ukhbiru al-nasa fayastabshiru? Qala idhan yattakilu. The Prophet -- Allah bless and greet him -- said: "O Mu`adh ibn Jabal! No one witnesses that there is no god but Allah and that I am Allah's Messenger truthfully from his heart except Allah has made him unlawful for the Fire." Mu`adh said: "O Messenger of Allah, shall I not tell the people so that they will be glad?" He replied: "If you do, they will rely on it (and leave everything else)." Narrated by Muslim, Ahmad and Bayhaqi from Anas. Muslim says: "Mu`adh narrated it at the time of his death to avoid sinning (by keeping it to himself)."

25. As`adu al-nasi bi shafa`ati yawma al-qiyama man qala La ilaha illallah khalisan mukhlisan min qalbihi. Abu Hurayra inquired from the Prophet: "O Messenger of Allah, who will be the most fortunate of people to receive your intercession on the Day of Resurrection?" The Prophet -- Allah bless and greet him -- replied: "O Abu Hurayra, I knew, because of your love of what I say, that no one other than you would ask me of this hadith. The most fortunate of people to receive my intercession on the Day of Resurrection are those who said: la ilaha illallah purely and sincerely from the heart." Narrated by Bukhari from Abu Hurayra.

26. Usama ibn Zayd killed an idolater in battle after the latter had said: "There is no god but Allah" (la ilaha illallah). When news of this reached Allah's Messenger he condemned Usama in the strongest terms and he said to him: "How can you kill him after he said La ilaha illallah?" He replied: "But he said it with the sword hanging over his head-" The Prophet -- Allah bless and greet him -- said again: "How can you kill him after he said La ilaha illallah?" He replied: "O Messenger of Allah, he said it in dissimulation (taqiyyatan)." The Prophet -- Allah bless and greet him -- said: "Did you split his heart open (to see)?" and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief. Narrated by Bukhari, Muslim, Ahmad, Tayalisi, Abu Dawud, Nasa'i, al-`Adni, Abu `Awana, al-Tahawi, al-Hakim, and Bayhaqi.

27. Al-Miqdad said: I asked, "O Messenger of Allah, suppose I and one of the idolaters battled and he cut off my hand, then I was positioned to strike him and he said: la ilaha illallah! Do I kill him or spare him?" He said: "Spare him." I said: "Even if he cut off my hand?" He said: "Even so." I asked him again two or three times whereupon he said: "If you kill him after he says la ilaha illallah then you are like him before he said it, and he is like you before you killed him." Narrated by Ahmad, Abu Dawud, Nasa'i, Shafi`i in his Musnad, and Bayhaqi in the Shu`ab.

28. Innallaha la yu`adhdhibu min `ibadihi illa al-marid wa al-mutamarrid `ala Allah wa aba an yaqula la ilaha illallah. The Prophet -- Allah bless and greet him -- said: "Allah does not punish, of his servants, except the rebel against Allah who refuses to say: there is no god but Allah." Ibn Majah narrated it.

29. afdalu al-dhikri la ilaha illallah. The Prophet -- Allah bless and greet him -- said: "The best remembrance of Allah is to say: There is no god but Allah." Tirmidhi (hasan), Nasa'i, Ibn Majah, Ibn Hibban, Bayhaqi in Shu`ab al-iman, from Jabir ibn `Abd Allah.

30. Al-tasbih nusfu al-mizan, wa al-hamdu lillah tamla'uhu, wa LA ILAHA ILLALLAH laysa laha duna Allahi hijabun hatta tukhlisu ilayh. The Prophet -- Allah bless and greet him -- said: "Saying subhan allah (glory to Allah) is half the balance and saying al-hamdu lillah (all praise belongs to Allah) fills it, and there is no veil between la ilaha illallah and Allah Himself (i.e. it is not even weighed in the Balance), it reaches Him directly." Narrated by Tirmidhi from `Abd Allah ibn `Umar. Suyuti in al-Jami` al-saghir said it is sound (sahih).

31. Kunna `inda al-nabiyyi sallallahu `alayhi wa sallam fa qala hal fikum gharib? ya`ni ahl al-kitab qulna la ya rasulallah fa amara bi ghalqi al-abwabi wa qala irfa`u aydikum wa qulu la ilaha illallah! farafa`na aydina sa`atan thumma qala al-hamdu lillah! allahumma innaka ba`athtani bi hadhihi al-kalimai wa wa`adtani `alayha al-jannata wa anta la tukhlifu al-mi`ad! thumma qala abshiru fa innallaha qad ghafara lakum. Ya`la ibn Shaddad relates that his father Shaddad ibn Aws told him as `Ubada ibn al-Samit was present and confirmed it: "We were sitting with Allah's Messenger and he asked if there was any stranger - the narrator said: i.e. People of the Book - in the gathering. We said that there was none. He said: Shut the door, raise up your hands and say: "There is no god but Allah." We raised our hands and recited the kalima tayyiba for some time. He then exclaimed: "al-hamdu lillah! O Allah, You have sent me with this word and have ordered me to teach it and have promised me Paradise for it, and You do not take back Your promise. Be glad, for Allah has forgiven you!" The chain of this hadith is fair (hasan). Narrated from Ya`la ibn Shaddad's father and `Ubada ibn al-Samit by Ahmad, Nasa'i, Tabarani, al-Hakim, al-Mundhiri in al-Targhib, and others. Al-Haythami said in Majma` al-zawa'id: "The sub-narrators in its chain are trustworthy."

32. `Abd Allah ibn Salam relates: As we were travelling with Allah's Messenger he heard the people asking: "Which action is the best, O Allah's Messenger?" He said: "Belief in Allah, fighting in Allah's way, and pilgrimage that is accepted." After this he heard a call coming from a valley saying: "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah" whereupon he said: "And I bear witness to the same, and I bear witness that no one bears witness to the same except he clears himself of shirk (associating a partner to Allah)." Ahmad and Tabarani in al-Awsat relate it with a sound chain, as stated by Haythami in Majma` al-zawa'id.

33. The Prophet -- Allah bless and greet him -- came out and heard the adhan. When he heard the mu'adhdhin say: la ilaha illallah, he said: khala`a al-andad, which means: "He (the speaker) has disowned (the existence of) partners (to Allah)." Ibn Abi al-Dunya narrated it, and Suyuti cites it in his commentary of verse 2:18 in al-Durr al-manthur.

34. Yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu sha`ira, thumma yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu badhra, thumman yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu dharra. "There will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a bead's worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart a grain's worth of goodness; then there will come out of the Fire whoever said: There is no god but Allah, and there is in his heart an atom's worth of goodness." Related by Bukhari, Muslim, Ahmad, Tirmidhi (hasan sahih), Bayhaqi, Nasa'i, Tabarani, Ibn Majah, and Ibn Khuzayma from Anas.

35. Mu`adh ibn Jabal said that the last he spoke with the Prophet -- Allah bless and greet him -- he asked him: "What action is most beloved to Allah?" And the Prophet -- Allah bless and greet him -- replied: "That you die with your tongue still moist with the mention (dhikr) of Allah." Related by Tabarani and al-Bazzar (hasan). Note that hadith #29 stipulates that the best dhikr is La ilaha illallah.

36. Ala unabbi'ukum bi khayri a`malikum wa azkaha `inda malikikum wa arfa`iha fi darajatikum wa khayrin lakum min infaqi al-dhahabi wa al-waraqi wa khayrin lakum min an talqu `aduwwakum fa tadribu a`naqahum wa yadribu a`naqakum qalu bala qala dhikrullah. The Prophet -- Allah bless and greet him -- said: "Shall I tell you something that is the best of all deeds, constitutes the best act of piety in the eyes of your Lord, will elevate your status in the hereafter, and carries more virtue than the spending of gold and silver or taking part in jihad and slaying and being slain in the path of Allah? It is the dhikr or remembrance and mention of Allah." Narrated from Abu al-Darda' by Ahmad, Tirmidhi, Ibn Majah, Ibn Abi al-Dunya, al-Hakim (sahih), al-Dhahabi (who confirmed al-Hakim), and others.

37. Ma `amila adamiyyun `amalan anja lahu min `adhabi al-qabri min dhikrillah. The Prophet -- Allah bless and greet him -- said: "A human being cannot do anything that is more effective in saving him from the punishment of the grave than the dhikr or remembrance of Allah." Narrated from Mu`adh ibn Jabal by Ahmad. Haythami said in Majma` al-zawa'id that the sub-narrators in its chain of transmission are the men of sound hadith, although the Tabi`i link is missing; however, Tabarani narrated it through a second chain which is entirely sound (sahih). Also narrated with the word al-`abd (Allah's servant) instead of adamiyyun (a human being) by Malik in his Muwatta', Tirmidhi, Ibn Majah, al-Hakim (sahih), and al-Dhahabi (who confirmed al-Hakim).

38. Anas reports that the Prophet -- Allah bless and greet him -- was once asked the same question as Mu`adh in hadith #35, and he replied: "Knowledge of Allah." It was then asked: "And which action adds to this in merit?" He repeated: "Knowledge of Allah." They said: "We ask about actions and you answer concerning knowledge?" The Prophet -- Allah bless and greet him -- said: "A few actions are greatly useful as long as there is knowledge; while a lot of actions are useless if there is ignorance." Anas said: "He spoke of this at length." Ibn `Abd al-Barr reports it in Fadl al-`ilm with a weak chain. See also Ithaf al-sadat al-muttaqin (1:85), Suyuti's al-Durr al-manthur (2:221), and al-Mundhiri's al-Tarhib wa al-Targhib (3:525).
This hadith is confirmed by hadith #37 and by the first phrase of hadith #17 whereby "the best deed is belief in Allah alone." The hadith is further confirmed by our decisive knowledge that the purpose of creation is knowledge of Allah, as indicated by Ibn `Abbas's explanation of the verse wa ma khalaqna al-jinna wa al-insa illa li ya`budun "I did not create the jinn and humankind except to worship (= know) Me" (51:56) and the verse fa`lam annahu la ilaha illallah "Know that there is no god except Allah" (47:19).

39. Wal-ladhi nafsi bi yadihi law ji'a bi al-samawati wa al-ardi wa man fihinna wa ma baynahunna fa wudi`na fi kaffati al-mizani wa wudi`at shahadatu an la ilaha illallahu fi al-kaffati al-ukhra la rajahat bihinna. "By Him in Whose hand is my soul, if the heavens and the earth and all that are in them and everything that is in between were brought and placed in one pan of the Balance, and the witnessing that there is no god but Allah were placed in the other, the latter would outweigh the former." Related by Tabarani and by Suyuti in al-Durr al-manthur. Haythami in Majma` al-zawa'id stated that the sub-narrators in its chain are trustworthy, but that the Tabi`i link is missing.

40. After the passing of the Prophet -- Allah bless and greet him -- from this world Abu Bakr said to the Companions: "I asked Allah's Messenger what basic thing was necessary for salvation and he replied that whoever accepts the Word which I brought and which I offered to my uncle Abu Talib and which he rejected: this Word constitutes salvation for him." Related by Ahmad (1:6), Tabarani in al-Awsat, Tayalisi in his Musnad, Ibn Sa`d in his Tabaqat (2/2:84-85), Abu Ya`la, Ibn Abi Shayba, Bayhaqi in Shu`ab al-iman (1:107-108 #92-93) and al-Bazzar. See above, hadiths #10-11. This hadith is sound although in Ahmad the link between al-Zuhri and Abu Bakr and `Uthman is not named other than "a man from the trustworthy people among the Ansar," while Bayhaqi's and Tayalisi's narration from al-Zuhri is from Sa`id ibn al-Musayyib from `Abd Allah ibn `Amr ibn al-`As.

Blessings and peace on the Prophet, his Family, and his Companions.

Questions about the Hadra

Wa alaykum as-Salam:

[hat im Text noch Zitate der Frage!]

I would like to ask you questions on the commonly practised tradition of Hadrah as performed by some of the tariqa's within the branch of sufism. I have also observed that in some tariqa the hadra is performed with certain bodily movement whereas in some it is done whilst in the sitting position.

Is the practice of hadrah in accordance with the sunna? when did this practise start and who started? what is the purpose ofthis practise and what are the benefits? Is this practise widespread through the muslim ummah? Is this practise approved by well known scholars, if so who are they? What is the wisdom of performing the hadrah with bodily movement (jumping etc)

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The correct person to ask about this would be someone versed in a Sufi Tariqa which practices the Hadra. However, since the questions are simple and their answers are for the most part accessible to every traditional Muslim, I will attempt to address them from a Hadra- culture perspective, although my replies may be tinged with elements that are, strictly speaking, extraneous, for which I apologize in advance to those who are more knowledgeable.

http://www.livingislam.org/k/hdra_e.html

Is the practice of hadrah in accordance with the sunna?

Yes, the practice of Hadrah is in accordance with the Sunna according to the authorities who wrote about it through the centuries and they produced proofs which, to any observer of good will, should be sufficient to show that the Hadrah is lawful.

Even the hypersunnistic detractors of the Hadrah are forced to agree that any (physical) movement or (verbal) ejaculation which stems from an (involuntary) emotional state of elation toward Allah Most High is excused even if it contravenes the Law, such as certain utterances made famous, among others, by our liege-lord Abu Yazid al-Bistami, may Allah sanctify his secret. Ibn Taymiyya wrote about this in lenient terms and adduced the hadith: "The Pen of the Law is lifted from the sleeper and the person who is not in a normal mental state" (Majmu` al-Fatawa, volume on Tasawwuf).

when did this practise start and who started?

This is essentially a poorly-phrased or poorly-conceived question, since it is designed to mislead at the root, the reason being that, in light of the first question, the issue is not "when" this practice started and "who" started it - which is of secondary, historical interest - but whether its principle is rooted in the Qur'an and the Sunna or not.

Allah Most High said of His sincere remembers: {Then their skins and their hearts soften to the remembrance of Allah} (39:23).

Our liege-lord `Ali, Allah be well-pleased with him, said:

"I visited the Prophet, Allah bless and greet him, with Ja`far (ibn Abi Talib) and Zayd (ibn Haritha). The Prophet, Allah bless and greet him, said to Zayd: "You are my freedman" (anta mawlay), whereupon Zayd began to hop on one leg around the Prophet (hajala). The Prophet, Allah bless and greet him, then said to Ja`far: "You resemble me in my creation and my manners" (ashbahta khalqi wa- khuluqi), whereupon Ja`far began to hop behind Zayd. The Prophet, Allah bless and greet him, then said to me: "You are part of me and I am part of you" (anta minni wa-ana mink) whereupon I began to hop behind Ja`far."

He also said of the Companions as a whole:

"When Allah Most High was mentioned they swayed the way trees sway on a windy day, then their eyes poured out tears until - by Allah! - they soaked their clothes. By Allah! Folks today are asleep and heedless." Ab? Nu`aym, Hilya (1985 1:76, 10:388).

The simile of swaying trees is reminiscent of the Prophetic hadith "The one who mentions or remembers Allah among those who forget Him is like a green tree in the midst of dry ones."

So then, both from the perspective of the Sunna and that of historical chronology, it is a practice of the Believers extolled by the Qur'an, practiced by three of the first and foremost of Ahl al- Bayt, observed by the Door of the City of Knowledge as characteristic of the Prophetic Companions, Allah be well-pleased with them.

what is the purpose of this practise and what are the benefits?

To cast out heedlessness and signal the difference between the living (ahl al-akhira) and the dead (ahl al-dunya); to unburden the heart from worldly cares and enliven it with the Dhikr of Allah Most High with the use of the body in the same perspective as Imam al-Hasan al- Basri when he excused himself for using a sibha by saying: "I love to remember Allah Most High with my heart, my tongue, and my hand," even if the most superior dhikr of all is the first (by heart).

Abu Hurayra said that while on the road to Mecca the Prophet, upon him blessings and peace, passed on top of a mountain called Jumdan, at which time he said: "Move on, for here is Jumdan which has overtaken the single-minded." They said: "What are the single-minded (mufarridun)? He said: "The men and women who remember Allah much" (33:35). Muslim related it in his Sahih, beginning of the book of Dhikr.

The version in Tirmidhi has: "It was said: And what are the single- minded? He replied: Those who dote on the remembrance of Allah and are ridiculed because of it, whose burden the dhikr removes from them, so that they come to Allah fluttering!"

Imam al-Nawawi said in his Sharh Sahih Muslim that another narration of the same hadith has: "They are those who shake or are moved at the mention or remembrance of Allah (hum al-ladhina ihtazzu fi dhikrillah)," that is, al-Nawawi comments, "They have become fervently devoted and attached to His remembrance."

Al-Mundhiri said in al-Targhib wa al-tarhib: "The single-minded and those who dote on the dhikr and are ridiculed for it: these are the ones set afire with the remembrance of Allah."

In another explanation of mufarridun cited by Ibn Qayyim in Madarij al-Salikin, the meaning is "those that tremble from reciting dhikrullah, entranced with it perpetually, not caring what people say or do about them."

Is this practice widespread through the muslim ummah?

Most Sufi Tariqas use the Hadra or something similar, and most of the Muslim Ummah follows the teachings of Tasawwuf, so yes, one would have to say that this practice is widespread through the Muslim Umma.

Is this practice approved by well known scholars, if so who are they?

All those who wrote on poetry-audition or sama` addressed the movement of the body during such audition. Such discussions are found in Kitab al-Luma` by Abu Nasr al-Sarraj, Ibn Khafif's `Aqida (section on Tasawwuf), the Ihya `Ulum al-Din, and Imam al-Dhahabi in Siyar A`lam al-Nubala', in his chapter on Sultan al-`Ulama' Ibn `Abd al- Salam mentioned that the latter "attended the sama` and danced in states of ecstasy" (kana yahduru al-sama` wa-yarqusu wa-yatawajad). Shaykh al-Islam Ibn Hajar al-Haytami mentions that some scholars have seen in the hadith of "hajal" (cited above) evidence for the permissibility of dancing (al-raqs) upon hearing a recital (sama`) that lifts the spirit. There is a lot more evidence mentioned by the Ulama.

What is the wisdom of performing the hadrah with bodily movement (jumping etc)

The same wisdom as the words of the Prophet, upon him blessings and peace, to the Abyssinians who displayed themselves through certain choreographed movements in the Prophetic Mosque in Madina during `Eid: "Jump, O Banu Arfada!" while our Mother `A'isha was watching with his permission. Muslim narrated it in his Sahih, book of Salat al-`Idayn from `A'isha, Allah be well-pleased with her.

Sayyid Muhammad ibn `Alawi al-Maliki said in his book on the celebration of the Mawlid titled Hawl al-Ihtifal bi-Dhikri al-Mawlid al-Nabawi al-Sharif ("Regarding the Celebration of the Prophet's Birthday"):

"There is no doubt that such singing, dancing, reciting of poetry, and banging the drum was for joy at being with the Prophet, upon him blessings and peace, nor did he condemn or frown upon such displays in any way whatsoever. These are common displays of happiness and lawful merriment. Similarly, to stand up at the mention of the birth of the Prophet, upon him blessings and peace, is an ordinary act that shows love and gladness symbolizing the joy of creation."

Imam Habib Mashhur al-Haddad said in Key to the Garden (p. 116), commenting on the verse already cited, {Then their skins and their hearts soften to the remembrance of Allah} (39:23):

"The 'softening of the heart' consists in the sensitivity and timidity that occur as a result of nearness and tajalli [manifestation of one or more divine attributes]. Sufficient is it to have Allah as one's intimate companion!

"As for the 'softening of the skin' this is the ecstasy and swaying from side to side which result from intimacy and manifestation, or from fear and awe. No blame is attached to someone who has reached this rank if he sways and chants, for in the painful throes of love and passion he finds something which arouses the highest yearning....

"The exhortation provided by fear and awe brings forth tears and forces one to tremble and be humble. These are the states of the righteous believers (abrar) when they hear the Speech and dhikr of Allah the Exalted. {Their skins shiver} (39:23), and then soften with their hearts and incline to dhikr of Him, as they are covered in serenity and dignity, so that they are neither frivolous, pretentious, noisy, or ostentatious. Allah the Exalted has not described them as people whose sense of reason has departed, who faint, dance, or jump about."

This is in short a basic documentation of the proofs of the Hadra. May Allah Most High cause us to leave and die on the path of active followership and living Dhikr of Him, not as naggers of innovation, laziness, and heedlessness.

Was-Salam,

gibril

[2006-05-30]

Hizb ul Bahr

Litany of the Sea

The Mystical Teachings of al-Shadhili from Ibn al-Sabbagh's Durrat al-Asrar wa Tufat al-Abarar

By God, I did not utter it (the litany of the Sea) except as it came from the prophet of God, from whose instruction I learned it. "Guard it; he said to me, "for it contains the greatest name of God"

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حــزب البحــر
Hizb ul Bahr
لسيدي أبي الحسن الشاذلي رحمه الله تعالى

اللهمّ يا عليُّ يا عظيمُ يا حليمُ يا عليم
Ya Allahu, Ya 'Aliyyu, Ya 'Adheemu, Ya Haleemu, Ya 'Aleem
أنتَ ربّي ، وعلمُكَ حَسْبي ، فَنِعْمَ الربُّ ربّي ، ونِعْمَ الحسْبُ حسبِي
Anta rabbi, wa 'ilmuka hasbi, fa ni'mar-rabbu rabbi, wa ni'mal hasbu hasbi,
تَنصُر مَنْ تشاء وأنتَ العزيزُ الرحيمُ ،
tan-suru man tashaa-u wa antal 'azeezur raheem
نَسْألكَ العصمةَ في الحركاتِ والسّكَنَاتِ والكَلِمَاتِ والإرَادَاتِ والخَطَرَاتِ مِنَ Nas-alukal 'ismata fil harakati was-sakanati wal kalimati wal iradati walkhatarati minash
الشُّكُوكِ والظُّنُونِ والأَوْهَامِ السَّاتِرةِ للقلوبِ عنْ مطالعةِ الغيوبِ ،
shukuki wa-dhununi wal awhamis-satirati lil qulubi 'an mutala'atil ghuyub.
فقدْ ابْتُلِيَ المُؤمِنونَ وزُلْزِلُوا زِلْزَالاً شَديداً
Faqadib tuliyal mu'minoona wa zulzilu zilzalan shadeeda.
وإذ يقولُ المُنافِقونَ والذين في قُلُوبِهمْ مَرَضٌ ما وعَدَنا اللهُ ورسولُهُ إلا
Wa idh "yaqulul munafiquna wal-ladheena fi qulubihim maradun mawa'adanallahu wa rasuluhu illa
غُرورَاً . فثبّتنا وانْصُرْنَا وسَخّرْ لَنَا هذا البَحْرَ كَمَا سَخَّرتَ البَحْرَ لمُوسَى
ghurura."Fa thibbitna wan-surna wa sakh-khir lana hadhal bahr, kama sakh-khartalbahra li Musa,
وسَخَّرْتَ النَّارَ لإبراهيمَ ، وسَخَّرْتَ الجِبالَ والحدِيدَ لدَاوُدَ ، وسخّرت الرِّيحَ
wa sakh-khartan nara li Ibrahim. Wa sakh-khartal jibaala walhadeeda li Dawud. Wa sakh-khartar reeha

والشّياطينَ والجِنَّ لِسُلَيمان َ، وسَـخِّرْ لنـا كـلَّ بحرٍ هو لَكَ في الأرضِ
wash-shayatina wal jinna liSulayman. Wa sakh-khir lana kulla bahrin huwa laka fil ardi
والسماءِ والمُلكِ والمَلَكـُوت وبحرِ الدنيا وبحرِ الآخـرةِ ، وسَـخِّرْ لنَا كـلَّ
was-samaa-i walmulki wal malakut. Wa bahrad-dunya, wa bahral akhira. Wa sakh-khir lana
شيءٍ ، يا مَـنْ بِيدِهِ مَلَكُـوتُ كـلِّ شَيء كهيعص كهيعص كهيعص انصُرنَا
kulla shay-in ya man bi yadihi malakutu kulli shay."Kaf ha ya 'ain sad.Kaf ha ya 'ain sad.
Kaf ha ya 'ain sad."
انصُرن فإنَّكَ خيرُ النّاصِرِينَ، وافتَحْ لنَا فإنّكَ خيرُ الفَاتِحينَ ، واغفِرْ لنَا فإنَّكَ
Unsurna fi-innaka khayrun-nasireen.Waf-tah lana fi-innaka khayrul fatiheen.Wagh-fir lana fi-innaka
خيرُ الغَافِرينَ ، وارحَمْنا فإنّكَ خيرُ الرّاحِمينَ ، وارزُقنا فإنّكَ خيرُ الرّازِقينَ ،
khayrul ghafireen.War-hamna fi-innaka khayrur-rahimeen.War-zuqna fi-innaka khayrur-raziqeen.
واهْدِنَا ونَجِّنَا مِنَ القَوْمِ الظَّالِمِينَ ، وهَبْ لنَا رِيحاً طيّبةً كما هيَ في عِلمِكَ
Wahdina wanajjina minal qawmidh-dhalimeen.

Wa hab lana reehan tayyibatan kama hiya fi 'ilmik.
، وانشُرْها علينا مِنْ خَزَائِنِ رحمتِكَ ، واحمِلْنَا بِها حَمْلَ الكرامةِ
Wan-shurha 'alayna min khazaaini rahmatik.Wahmilna biha hamlal karamati
معَ السّلامةِ والعافيةِ في الدّينِ والدُّنيا والآخرةِ إنّكَ على كلِّ شيءٍ قدير.
ma'assalamati wal 'afiyati fid-deeni wad-dunyawal akhira. Innaka 'ala kulli shayin qadeer.
اللهمَّ يَسِّرْ لنا أُمُورَنَا معَ الرّاحةِ لقلوبِنَا وأَبدانِنَا ، والسلامةِ والعافيةِ
Allahumma yassir lana umurana ma'arrahati li qulubina wa abdaninawas-salamati wal 'afiyati

في دِينِنا ودُنْيانا وكُنْ لنا صَاحِباً في سَفَرِنا، وخلِيفةً في أهلِنَا،
fi deenina wa dunyana. Wa kul-lana sahiban fisafarina wa khaleefatan fi ahlina
واطْمِسْ على وُجوهِ أَعدائِنَا وامْسَخْهُم على مكَانَتِهِم فلا يستَطيعون
Wat-mis 'ala wujuhi a'daaina. Wam-sakhhum 'ala makanatihim fala yasta-ti'unal
المُضِيَّ ولا المَجِيءَ إلينا
mudiyya walal majiyya ilayna.
ولو نشاءُ لطَمَسْنَا على أعيُنِهم فاستَبَقوا الصّراطَ فأَنَّى يُبصِرونَ ،
"Wa law nashaa-u latamasna 'ala a'yunihim fas-tabaqus-sirata fa-anna yubsiroon.
ولو نشاءُ لمَسَخْنَاهُم على مكانَتِهِم فما اسْتَطاعوا مُضِيّاً ولا يَرجِعُون .
Wa law nashaa-u lamasakh nahum 'ala makanatihim famas-tata'umudiyyaw-wa la yarji'oon."
يس • وَالْقُرْءَانِ الْحَكِيمِ • إِنَّكَ لَمِنَ الْمُرْسَلِينَ • عَلَى صِرَاطٍ مُسْتَقِيمٍ •
"Ya seen. Wal Qur'aanil hakeem. Innaka laminal mursaleen. 'Alasiratim-mustaqeem.
تَنْـزِيلَ الْعَزِيزِ الرَّحِيمِ • لِتُنْذِرَ قَوْمًا مَـا أُنْذِرَ آبَاؤُهُمْ فَهُـمْ غَافِـلُونَ •
Tanzeelal 'azeezir-raheem. Li tunzira qawmam-ma undhiraaabaa-uhum fahum ghafiloon.
لَقَدْ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ فَهُمْ لا يُؤْمِنُونَ • إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلالاً
Laqad haqqal qawlu 'ala ak-tharihim fahum layu'minoon. Inna ja'alna fi a'naqihim aghlalan
فَهِيَ إِلَى الأَذْقَانِ فَهُمْ مُقْمَحُونَ • وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ
fa hiya ilal adhqani fahummuqmahoon. Wa ja'alna mim-bayni aydihim saddaw-wa min
خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لا يُبْصِرُونَ.
khalfihim saddanfa-agh shaynahum fahum la yubsiroon."
شَاهَتْ الوُجُوهُ شَاهَتْ الوُجُوهُ ، شَاهَتْ الوُجُوهُ
Shaahatil wujooh.Shaahatil wujooh.Shaahatil wujooh.
وَعَنَتْ الوُجُوهْ للحَيِّ القَيُّومِ وقد خَابَ مَنْ حَمَلَ ظُلْماً .
"Wa 'anatil wujoohu lil hayyil qayyumi wa qad khaba man hamaladhulma."
طس- طسم- حمعسق. مَرَجَ البحْرَينِ يلتقيانِ بينهُمَا بَرْزَخٌ لا يَبْغِيَان
"Ta seen. Ha meem. 'Ain seen qaaf.""Marajal bahrayni yaltaqiyaan. Baynahuma barzakhul-la yabghiyan."
حم حم حم حم حم حم حم حُمّ الأَمْرُ وجاءَ النّصرُ فعلينا لا يُنْصَرون . ]
"Ha meem. Ha meem. Ha meem. Ha meem. Ha meem. Ha meem. Ha meem."Hummal amru wa ja-an-nasru fa'alayna la yunsaroon.
حم • تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ •
"Ha meem. Tanzeelul kitabi minallahil 'azeezil 'aleem.
غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لاَ إِلَهَ إِلاَّ هُوَ إِلَيْهِ الْمَصِيرُ [ [غافر/1-3].
Ghafiridh-dhambi waqabilit-tawbi shadeedil 'iqabi dhit-tawli la ilaha illa huwa ilayhilmaseer."
( بسم الله بابنا ، تبارك حيطاننا ، يس سقفنا ، كهيعص كفايَتُنَا ،
Bismillahi, baabuna. Tabaraka, hitanuna. Ya seen, saqfuna. Kaf ha ya 'ainsad, kifayatuna.
حمعسق حِمَايَتُنَا
Ha meem 'ain seen qaaf, himayatuna.
فَسَيكْفيكَيهم الله وهو السميع العليم (ثلاثاً).
"Fasayakfikahumullahu wa huwas-sami'ul 'aleem.
Fasayakfikahumullahu wa huwas-sami'ul 'aleem.
Fasayakfikahumullahu wa huwas-sami'ul 'aleem."
( سترُ العَرشِ مَسْبُولٌ علينَا وعَيْنُ اللهِ ناظِرَةٌ إلينَا ،
Sitrul 'arshi masbulun 'alayna, wa 'ainullahi nadhiratun ilayna,
بِحَوْلِ اللهِ لا يُقْدَرُ علينا واللهُ مِنْ وَرَائِهِمْ مُحِيطٌ. بلْ هوَ قُرآنٌ مَجيدٌ .
bi hawlillahi la yuqdaru 'alayna. Wallahu miw-waraaihim muheet. Bal huwaQura'anum-majeed.
في لَوحٍ مَحفوظٍFi lawhim-mahfoodh.
فاللهُ خيرٌ حَافِظَاً وهو أرحمُ الرَّاحِمينَ " (ثلاثاً) .
"Fallahu khayrun hafidhaw-wa huwa arhamur-rahimeen.
Fallahu khayrun hafidhaw-wa huwa arhamur-rahimeen.
Fallahu khayrun hafidhaw-wa huwa arhamur-rahimeen."

" إنَّ ولِيّيَ اللهُ الذي نَزَّلَ الكِتَابَ وهُوَ يَتَوَلّى الصّالِحيَن "(ثلاثاً) .
"Inna waliy-yiyallahul-ladhee nazzalal kitaba wa huwa yatawallas-saliheen."
"Inna waliy-yiyallahul-ladhee nazzalal kitaba wa huwa yatawallas-saliheen."
"Inna waliy-yiyallahul-ladhee nazzalal kitaba wa huwayatawallas-saliheen."

" حَسْبِيَ اللهُ لا إِلَهَ إِلاّ هُوَ عَلَيهِ تَوَكَّلْتُ وهُوَ رَبُّ العَرْشِ العَظِيمِ " (ثلاثاً) .
"Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil'adheem.;
Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil'adheem."
"Hasbiyallahu la ilaha illa huwa 'alayhi tawakkaltu wa huwa rabbul 'arshil'adheem."

" بِسمِ الله الذي لا يَضُرُّ مَعَ اسْمِهِ شَيءٌ في الأرضِ ولا في السّماءِ وهُوَ السَّمِيعُ العَلِيمُ " (ثلاثاً) .
Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wahuwas-sami'ul 'aleem.
Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wahuwas-sami'ul 'aleem.
Bismillahil ladhee la yadurru ma'asmihi shayun fil ardi wa la fis-samaa-i wahuwas-sami'ul 'aleem
Audhu bi kalimatillahit-taammati min sharri ma khalaq.
Audhu bi kalimatillahit-taammati min sharri ma khalaq.
Audhu bi kalimatillahit-taammati min sharri ma khalaq.
" ولا حَوْلَ ولا قُوَّةَ إِلاّ باللهِ العَلِيِّ العَظِيمِ " (ثلاثاً)
Wa la hawla wa la quwwata illa billahil 'aliyyil 'adheem.
Wa la hawla wa la quwwata illa billahil 'aliyyil 'adheem.
Wa la hawla wa la quwwata illa billahil 'aliyyil 'adheem.

وصلّى الله على سَيِّدنَا مُحَمَّدٍ وعَلَى آَلِهِ وصَحْبِهِ وسَلَّم والحَمْدُ للهِ رَبِّ العَالَمِينَ .
Wa sallallahu 'ala sayyidina Muhammadiw-wa 'ala aalihi wa sahbihi wa sallim.
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The Mystical Teachings of al-Shadhili
from Ibn al-Sabbagh's Durrat al-Asrar wa Tufat al-Abarar
translation by Elmer H. DouglaS

Hizb ul Bahr - Litany of the Sea

The worthy Shaykh Abu al-'Aza'im Madi ibn Sultan related to me in the city ofTunis, may God the Exalted watch over it, as did also the worthy and blessed Shaykh Sharaf al-Din, son of the Shaykh (al-Shadhili) in the city of Damanhur al-Wahsh of Egypt in the year A.H. 715 that shaykh was on the point of setting out from Cairo to perform the pilgrimage to Mecca a short time after the departure of the pilgrims.

He said, ''I have been divinely ordered to go on pilgrimage this year. So find for us a Nile vessel in which to make the journey by way of Upper Egypt:' They looked about for a vessel, but found only one belonging to Christians on which was an elderly Christian man with his sons.

He said, "Let us get on board:' We entered the vessel and set sail from Cairo and traveled for two or three days. Then the wind shifted so that we were sailing into it. So we tied up to the bank of the Nile at an uninhabited spot. We remained there about a week within sight of the hills of Cairo.

One of the pilgrims accompanying us asked, "How is it that the Shaykh says that he was ordered to perform the pilgrimage this year when the time for it has passed? And how long will this journey take? , In the middle of the day the shaykh slept and awoke, and then offered this prayer [known as Litany of the Sea]. "Where is the captain of the vessel?" he inquired.

"Yes" he answered, "here I am:'
"What is your name?" the shaykh asked. "Mismar:'
"O blessed Mismar, unfurl the sail:' the shaykh ordered.
"O my master:' the captain objected, "[lf I do that], we shall come again to Cairo by sailing before the wind:'
"We shall again become travelers:' the shaykh replied, "if God wills:'

Again the captain objected, "This wind will drive us back to Cairo before the end of this day, and, furthermore, with the wind as it is, to get the ship under sail will be absolutely impossible:'

"Unfurl the sail;' the shaykh ordered him, "with the blessing of God:' So we unfurled the sail, and God [He is exalted] commanded the wind so that it shifted and filled the sail [so quickly that they] were unable to cast off the rope from the stake. They cut it and we departed under a gentle breeze. The captain converted to Islam, both he and his brother.

Their father did not cease to lament and say, "I have lost my two sons on,
this journey:' "On the contrary;' the shaykh said to him, "you have gained them:'
That night the Christian had a vision in which the day of resurrection, as it were, had come, and he was beholding the Garden and the fire. He witnessed the shaykh (al-Shadhili) conducting to the Garden a large crowd of people. Among them were the Christian's sons. He wanted to follow them, but he was prevented. He was told, "You are not of them until you enter their religion:'

The Christian related that to the shaykh, and he [the Christian] converted to Islam. Then the shaykh told him, "The people whom you saw with me are my companions to the day of resurrection."

We continued our journey easily and successfully with incidents the telling of which would consume a long time. They finished the pilgrimage that year.
My master, Madi, related, according to a report from the shaykh, The Christian became one of the great saints of God. Consequently, he sold his vessel and performed the pilgrimage with us, along with his sons. He had a zawiya (worship place) in Upper Egypt and was one of those who were endowed with charismatic powers. This blessed journey was an occasion for the manifestation of such a power. May God have mercy on him and be pleased with him.

The shaykh said,
By God, I did not utter it [the Litany of the Sea] except as it came from the Prophet of God, from whose instruction I learned it. "Guard it;' he said to me, "for it contains the greatest name of God:'

It is not recited in any place without security reigning there. If it had been with the inhabitants of Baghdad, the Tatars would not have taken the city.

Hizb ul Bahr - Litany of the Sea in English

In the name of God, the Merciful, the Compassionate. Blessings of God and peace be upon our master Muhammad and his family. O God,
O Exalted One, O Gentle One,

O AII-Knowing One,
Thou art my Lord, and Thy knowledge is sufficient for me. What an excellent Iord is my Lord! What a wonderful sufficiency is my sufficiency!
Thou plea to Thee is for protection, in movements and moments of rest, in words, desires, and passing thoughts, from doubts, suppositions and fancies-veilings, they, over hearts, occluding sight of the unseen.
The faithful were tried; They were severely shaken.
Then the hypocrites would say, with those of disease-ridden hearts, "God and His Messenger promised us only delusion. (Q. 33:11-12)

Even so, make us firm, aid US, and subject to us this sea, as Thou did subject the sea to Moses, and the fire to Ibrahim, and the mountains and iron to David, and the wind, the Satans, and the jinn to Solomon.

Put in subjection to us every sea of thine in earth and heaven, in this domain and the celestial, the sea of this world and the sea of the next. Render subservient to us every thing, "0 Thou, whose hand holds sovereignty over every thing" (Q. 23:88).

Kaf ha' ya' 'ayn sad
Kaf ha' ya' 'ayn sad
Kaf ha' ya' 'ayn sad

Help us, for Thou art the best of helpers.
Open to us the hand of mercy, for Thou art the best of openers. Pardon us, for Thou art the best of pardoners.

Be compassionate toward us, for Thou art the best of those who show compassion.

Sustain us, for Thou art the best of sustainers. Guide us and rescue us from the unjust people.

Send us a gentle breeze, as Thou dost know how to do, and let it blow on us from the storehouses of Thy mercy. Let it bear us along as it by miraculous intervention, with security and well-being, in religion, worldly affairs, and the hereafter.

Thou art powerful over all things. God, facilitate for us our affairs, with ease of mind and body, with security and well-being in religious and worldly matters. Be a companion for us on our journey, and a substitute for our households.

Blot out the countenances of our enemies, and transform them where they stand, disabling them from leaving or coming to US. If We willed, We would blot out their eyes. Yet, they would race forward to the path. But how would they see? If We willed, We should transform them where they stand. Thus, they would be unable to leave or return (Q 36:66-67).

Ya' sin! By the Wise Qur' an! Surely thou art one of those sent on a straight path! A revelation sent down by the Mighty, the Merciful, that thou mightest warn a people whose fathers had not been warned. Yet, they do not take heed.

The declaration has been confirmed against the greater part of them. Yet they do not believe. We have circled their necks with chains up to the chin, but they hold their heads high. Before them have We placed a barrier, and behind them a barrier, and We have obscured their vision; so they see not (Q 36:1-8).

May their faces be deformed!
May their faces be deformed!
May their faces be deformed!

Let their faces be submissive before the Living, the Self-Subsistent, For he who is laden with wrong has already met frustration. Ta' sin, ha' mim, 'ayn sin qaf. (Q 27:1)

He has released the two seas that meet; Yet between them is a barrier [barzakh] that they do not overpass. ...(Q 55:19-20)

Ha' mim, ha' mim, ha' mim, ha' mim, ha' mim, ha' mim, ha' mim! (Q 40:1)

The affair has been decreed. The triumph has come. Over us they shall not triumph. Ha' mim!

[It is] the sending down of the Scripture from God, The Mighty, the AII-Knowing, Forgiver of sin,

Receiver of penitence, Severe in punishing, Forbearing.
No god is there except Him.
To Him is the returning. (Q 40:1-3)

In the name of God (bismillah) is our door. May [God] bless our walls.
Ya' sin (Q 36:1) is our ceiling.

Kaf ha' ya' 'ayn sad (Q 19:1) is our sufficiency. Ha' mim 'ayn sin qaf (Q 42:1) is our shelter.

So God is sufficient for thee against them, for He hears all, knows all.
[Repeat this thrice]

The veil of the throne has been dropped over us, and the eye of God is gazing at us. God is behind them, round about. Indeed, it is a glorious recital [Qur'an], inscribed on a guarded tablet [lawh mahfuz] (Q. 85:20-21). [Repeat this thrice]

My Protector is God, Who revealed the Book (from time to time), and He will choose and befriend the righteous. (Q. 7:196) [Repeat this thrice]

M y sufficiency is God. No god is there except Him. In Him have I put my trust, For He is Lord of the majestic throne (Q. 9:129). [Repeat this thrice]

In the name of God, with whose Name nothing in the earth or sky can do harm, for He is the All-Hearer, All-Knower. [Repeat this thrice]

There is no force and no power except with God, the High, the Mighty.

Junayd Jamshed wonderfully sings and recites narrations about appearance of Prophet Muhammad SaLLaLLahu ALaihiwassaLLam in Urdu, album name : Jalwa e Janana

Tanam Farsooda

By Maulana Abd ar-Rahmaan Jaami (may Allah be well pleased with him)

Tanam Farsooda jaa para
Ze Hijra Ya Rasulullah
Dillam Paz Murda Aawara
Ze Isyaa. Ya Rasulullah!

My body is dissolving in your separation

And my soul is breaking into pieces. Ya Rasulullah!

Due to my sins, My heart is weak and becoming enticed. Ya Rasulullah!

Choon Soo’e Mun Guzar Aari
Manne Miskeen Zanaa Daari
Fida-E-Naqsh-E-Nalainat
Kunam Ja. Ya Rasulullah!

When you pass by me

Then even in my immense poverty, ecstatically,

I must sacrifice my soul on your blessed sandal. Ya Rasulullah!

Ze Jaame Hubb To Mustam
Ba Zanjeere To Dil Bustam
Nu’mi Goyam Ke Mun Bustum
Sukun Daa. Ya Rasulullah!

I am drowned in the taste of your love

And the chain of your love binds my heart.

Yet I don’t say that I know this language (of love). Ya Rasulullah!
Ze Kharda Khaish Hairaanam
Siyaa Shud Roze Isyaanam
Pashemaanam, Pashemaanam, Pashemaanam. Ya Rasulullah!

I am worried due to my misdeeds;

And I feel that my sins have blackened my heart. Ya Rasulullah!

I am in distress! I am in distress! I am in distress! Ya Rasulullah!

Choon Baazoo’e Shafaa’at Raa
Khushaa’I Bar Gunaagara
Makun Mahruume Jaami Raa
Daraa Aan. Ya Rasulullah!

Ya Rasulullah! When you spread your hands to intercede for the sinners,

Then do not deprive Jaami of your exalted intercession.

I am your Guest O! RasooLuLLah (sallallahualaihiwassallam)

Wonderful rendetion in Arabic

Wonderful rendition in arabic

Celeberations of the coming of the Messenger SaLLaLLahu ALaihiwassaLLam

From Shaam's Album Mercy Like The Rain

O! One from Makkah and Madinah
From Shaam's Album Spring Has Come

Famous Makkan Nasheed sung By Children.

Celeberating the Mawlid of Sultan al Awliya Al Ghawth al Azam Mehboobe e Subhaani Maashooq e Rabbani Hazrat Shaykh Sayyed Muhyiddeen Abdul Qadir Qadir Jeelani Hasani al Hussaini radhiallahu taa'la anhu in May 2006 , in Chennai, India.

Celeberating the Mawlid of Sultan al Awliya Al Ghawth al Azam Mehboobe e Subhaani Maashooq e Rabbani Hazrat Shaykh Sayyed Muhyiddeen Abdul Qadir Qadir Jeelani Hasani al Hussaini radhiallahu taa'la anhu in May 2006 , in Chennai, India.

Celeberating the Mawlid of Sultan al Awliya Al Ghawth al Azam Mehboobe e Subhaani Maashooq e Rabbani Hazrat Shaykh Sayyed Muhyiddeen Abdul Qadir Qadir Jeelani Hasani al Hussaini radhiallahu taa'la anhu in May 2006 , in Chennai, India.

Celeberating the Mawlid of Sultan al Awliya Al Ghawth al Azam Mehboobe e Subhaani Maashooq e Rabbani Hazrat Shaykh Sayyed Muhyiddeen Abdul Qadir Qadir Jeelani Hasani al Hussaini radhiallahu taa'la anhu in May 2006 , in Chennai, India.

Celeberating the Birthday of Sultan al Awliya Al Ghawth al Azam Mehboobe e Subhaani Maashooq e Rabbani Hazrat Shaykh Sayyed Muhyiddeen Abdul Qadir Qadir Jeelani Hasani al Hussaini radhiallahu taa'la anhu in May 2006 , in Chennai, India.

Celeberating the Birthday of Sultan al Awliya Al Ghawth al Azam Mehboobe e Subhaani Maashooq e Rabbani Hazrat Shaykh Sayyed Muhyiddeen Abdul Qadir Qadir Jeelani Hasani al Hussaini radhiallahu taa'la anhu in May 2006 , in Chennai, India.

Wonderful recitation of the Qasidah Al Ghawthiyyah which was written by the Sultan of Awliya radhiallahu taa'la anhu , himself.

Qaqsida written by Sayyedi Ata ul Haqq Aamiri and recited in Mawlid in May 2006 .

------------------------------------------------------------
Text for the song [Ya Sayyidi Ya Rasul Allahi Khudh Bi Yadi]
© Shaykh Gibril Haddad, 2005
Diya_Breezes_03.mp3
------------------------------------------------------------

Sultan `Abd al-Hamid's poem in praise of the Prophet upon him blessings
and peace was engraved in the year 1191 (1777 C.E.) on the walls of the
Prophet's hujra in his mosque in Madina. The possessors of specious adab
with the Prophet upon him blessings and peace covered up several of the
verses with paint so that they could not be read, sparing what suited
them, but the poem has been preserved in other ways. It can be found in
the book of our late teacher Shaykh al-Islam fil-Balad al-Haram
al-Sharif al-Shaykh Muhammad ibn `Alawi al-Maliki titled Shifa' al-Fu'ad
bi-Ziyarati Khayr al-`Ibad (Healing the heart with the visitation of the
best of Allah's servants) (Dubai: Da'irat al-awqaf, n.d.) p. 203. Here
is the text in full, with an asterisk indicating each verse that was
painted over:

1.* ya sayyidi ya rasulallahi khudh bi yadi
ma li siwaka wa la alwi `ala ahadi

O my master, O Messenger of Allah, take my hand:
I have none besides you, nor will I pause to rely on anyone but you.

2.* fa anta nur al-huda fi kulli ka'inatin
wa anta sirru al-nada ya khayra mu`tamadi

For you are the light of guidance in everything that exists
and you are the secret of munificence and the best reliance.

3.* wa anta haqqan ghiyathu al-khalqi ajma`ihim
wa anta hadi al-wara lillahi dhi al-madadi

And you are in truth the helper of all creation,
and you are the guide of mortals to Allah, Owner of help.

4. ya man yaqumu maqam al-hamdi munfaridan
li al-wahidi al-fardi lam yulad wa lam yalid

O you who stand on the Station of Praise, singled out
by the One Who is Single, Who is not begotten and does not beget.

5. ya man tafajjarat al-anharu nabi`atan
min isba`ayhi fa rawwa al-jaysha dha al-`adadi

O you from whose fingers rivers burst forth
so that he quenched the thirst of the numerous army.

6.* inni idha samani daymun yurawwi`uni
aqulu ya sayyida al-sadati ya sanadi

Verily, if I am faced with harm and fearful injustice
I say: O Master of masters, O my support!

7.* kun li shafi`an ila al-rahmani min zalali
wamnun `alayya bi ma la kana fi khaladi

Be my intercessor with the Merciful regarding my mistakes
and grace me with what eludes my heart.

8.* wanzur bi `ayn al-rida li da'iman abadan
wastur bi fadlika taqsiri mada al-amadi

And look upon me always and ever with kind eyes,
and cover with your favor my shortcomings all my life.

9.* wa`tuf `alayya bi `afwin minka yashmuluni
fa innani `anka ya mawlaya lam uhaddi

Kindly bestow on me encompassing forgiveness
for from you, O my master, I was never separated.

10.* inni tawassaltu bi al-mukhtari ashrafi man
raqa al-samawati sirri al-wahid al-ahadi

I have sought as my means the elect one, the noblest of any
that ascended the heavens, the secret of the Unique One ?

11. rabbu al-jamali ta`alallahu khaliquhu
fa mithlahu fi jami` al-khalqi lam ajidi

O Lord of beauty! Exalted is Allah Who created him,
for such as him in all creation I have never seen ?

12. khayru al-khala'iqi a`la al-mursalina dhuran
dhukhru al-anami wa hadihim ila al-rashadi

The best of creatures, the apex of Messengers,
the treasure of humankind and their guide to integrity!

13.* bihi iltaja'tu la`allallaha yaghfiru li
hadha al-ladhi huwa fi zhanni wa mu`taqadi

In him I have taken refuge: perhaps Allah will forgive me.
This is what I count on and firmly believe.

14. fa madhuhu lam yazal da'bi mada `umri
wa hubbuhu `inda rabbi al-`arshi mustanadi

Therefore his tireless praise shall never cease to be my task
and love of him sustains me in the presence of the Lord of the Throne.

15. `alayhi azka salatin lam tazal abadan
ma` al-salami bila hasrin wa la `adadi

Upon him the purest of endless blessings without cease
together with greetings that cannot be stemmed nor counted

16. wal-ali wal-sahbi ahli al-majdi qatibatin
bahri al-samahi wa ahl al-judi wal-madadi

And upon his Family and Companions, a glorious folk all,
The ocean of forgiveness, the people of generosity and aid!

Blessings and peace on the Prophet, his Family, and his Companions.

GF Haddad
© Shaykh Gibril Haddad, 2005

English Translation of the Qasida Burdah

Chapter One Concerning the love of Rasuluallah Sallallhu Alayhi Wasallam.
Chapter Two Concerning restraining lust and carnal desires.
Chapter Three Concerning the praises of Rasuluallah Sallallhu Alayhi Wasallam.
Chapter Four Concerning the birth of Rasuluallah Sallallhu Alayhi Wasallam.
Chapter Five Concerning the blessedness of the invitation (calling towards Islam) of Rasuluallah Sallallhu Alayhi Wasallam.
Chapter Six Concerning the glory of the Qur’an.
Chapter Seven Concerning the Mir’aaj of Rasuluallah Sallallhu Alayhi Wasallam.
Chapter Eight Concerning the Jihad of Rasuluallah Sallallhu Alayhi Wasallam.
Chapter Nine Concerning seeking forgiveness from Allah Ta’alaa and the Intercession of Rasuluallah Sallallhu Alayhi Wasallam.
Chapter Ten Concerning seeking salvation and the requisition of necessities.

FOREWORD
We begin by praising Allah and sending choicest blessings and peace upon His last and beloved Messenger, Muhammad. Rasuluallah Sallallhu Alayhi Wasallam. All praise be to Allah through whose Grace all righteousness is completed. May mercy and peace be upon the most virtuous of all creation, Sayyidina Muhammadur Rasuluallah Sallallhu Alayhi Wasallam and mercy also be upon his family, his companions and followers until the Day of reckoning.

"Rasuluallah Sallallhu Alayhi Wasallam has said in a Hadith: "None of you has (perfect) lman until I am more beloved to him than his parents and his children" and in another Hadith::
"than all mankind.".
Love for Rasuluallah Sallallhu Alayhi Wasallam is the perfection of our lman. This love can only be achieved if we know and understand of the perfections and exalted status of Sayidina Rasuluallah Sallallhu Alayhi Wasallam in the sight of Allah Ta'alaa. This translation and commentary of the Qasida Burdah, highlights the lofty status and perfections of Sayidina Rasuluallah Sallallhu Alayhi Wasallam.
The infinite value and greatness of the Qasida Burdah in creating an attachment with Rasuluallah Sallallhu Alayhi Wasallam may best be described in the words of Hazrat Maulana Muhammad IIyaas Rahmatullah Alayhi in his parting advice to Hazratjee Maulana Yusuf Rahmatullah Alayh at the time of his death
"Ulema should read the Qasida Burdah and the Shiyamul-Habeeb with respect and honour, otherwise without respect and longing, it will be of no use. From reading..... the Qasida Burdah attachment (with Rasuluallah Sallallhu Alayhi Wasallam ) is established."
A word of advice to the honoured reader. We are admittedly aware of our shortcomings and humbly beg that you overlook all errors, which are certainly unintentional
.
Amy Allah Ta’alaa accept the effort and grant abundant reward to all who have assisted in the publication of this book, whether by personal effort, financially or in any other way. Mat Allah make this a means granting us true love for His Beloved Rasul Sallallhu Alayhi Wasallam and his Sunnat, and bless with His Divine Love and Nearness.
Ameen.
KANAQAH-E-SHEIKH ZAKARIYYA
Jamaadul-Oola 1415\October 1995
Lenasia
South Africa
(The poem of the scarf)
The reason for writing this poem
The writer HAZRAT IMAAM SAALIH SHARA-FUD-DEEN ABU ABDULIAH MUHAMMAD BIN HASAN AL-BUSAIRI R.A had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Rasuluallah Sallallhu Alayhi Wasallam. Using this as his sole means of asking Allah Ta'alaa to cure him from his illness. He isolated himself in a quiet place one Thursday night and with complete devotion, concentration and sincerity/ began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina. Rasuluallah Sallallhu Alayhi Wasallam. He told Sayyidina Rasuluallah Sallallhu Alayhi Wasallam of his illness whereupon Sayyidina Rasuluallah Sallallhu Alayhi Wasallam passed his blessed hand over Imam Busairi's body. Through the barakat and blessing of Sayyidina, Rasuluallah Sallallhu Alayhi Wasallam Allah Ta’alaa granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Sayyidina Rasuluallah Sallallhu Alayhi Wasallam place on his paralysed limbs. This resulted in the poem being named "Qasidah Burdah" (The Poem of the Scarf).
In the morning when due to some necessity. he went to the bazaar, a pious dervish greeted him with salaam and requested him to recite the qasidah which he had composed in praise of Sayyidina Rasuluallah Sallallahu Alayhi Wasallam The poet said that I have composed many poems in praise of Rasuluallah Sallallahu Alayhi Wasallam, which one do you wish to hear? The dervish replied: 'The one which begins with, A-min Tazak-kurin (i.e. Qasidah Burdah)". Upon this request the poet became wonder struck and said, "I take an oath that no one knows about this poem. Tell me the truth, from whom did you hear about it?" The dervish replied, "I take an oath by Allah that I heard it from you last night when in a dream you had recited it to Sayyidina Rasulullah Sallallahu Alayhi Wasallam, whereupon Sayyidina Rasuluallah Sallallahu Alayhi Wasallam became attentive towards you and because of its blessings Allah Ta'alaa granted you complete cure from your ailment".
When the poet gave this poem to the dervish his secret became known to all the people and its barakat and blessings too became general for all.
When this poem reached Baha-ud-deen the governor of the country named Tahir, he so highly regarded and respected it that he would stand while listening to it.
It is also narrated that Sa'aadud-deen Farouqi, who was a viceroy of Baha-ud-deen, had became blind. In a dream he saw a pious person who told him to take the Qasidah Burdah from Baha-ud-deen and place it on his eyes. In the morning he told Baha-ud-deen about this dream. The Qasidah Burdah was brought and with full sincerity and conviction Sa'aadud-deen placed it on his eyes. Through its barakat Allah Ta'alaa granted him complete cure and restored his eyesight.

The virtues and specialities of Qasidah Burdah
The virtues of Qasidah Burdah are innumerable.
Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:
1. For blessings in life (1ong life) recite 1001 times.
2. For the removal of difficulties recite 71 times.
3. To remove drought recite 300 times.
4. For wealth and riches recite 700 times.
5. To have male children recite 116 times.
6. To make easy all difficult tasks. recite 771 times.
7. Whoever recites it daily or has someone else recite it9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.
8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.
9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.
11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.
12. whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.
13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.
14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.
15. The house in which it is read 3 times daily, will be protected from most difficulties.
16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.
17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.
18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.
19. whoever reads it over rose water and sprinkles it over his clothes, will become respected
and loved by the creation of Allah Ta'alaa.
20. On a journey if recited once daily, one will be protected from ail hardships of travel.
21. Whoever Is in debt should recite it 1000 times.
22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.
23. The house in which this qasidah is read regularly will be saved from seven things:
i. From the evil of Jinn.
ii. From plague and epidemics.
iii. From smallpox.
iv. From diseases of the eyes.
v. From misfortune.
vi. From insanity.
vii. From sudden death.
20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:
i. Long life.
ii. Abundance in sustenance.
iii. Good health.
iv. Help (from Allah).
v. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.
vi. Wealth.
vii. Happiness and contentment.
20. Whoever wishes to know whether he will derive benefit or harm from a journey9 should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.
21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.
22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.
24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.
25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.
26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
27. If farmlands are infested or plagued with locusts, then read it 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 "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.

Chapter One
Concerning the love of Sayyidina Rasulullah Sallallahu Alayhi Wasallam


In this chapter Allamah Busairi R.A. speaks of his love for Rasulullah Sallallahu Alayhi Wasallam. He tries to conceal this love and who his beloved is . For this reason he has not mentioned the name of Rasulullah Sallallahu Alayhi Wasallam, directly in the whole chapter. By mentioning places and things close to Madinah, he alludes to Rasulullah Sallallahu Alayhi Wasallam. Due to this excessive love and devotion for Rasulullah Sallallahu Alayhi Wasallam, he has become completely restless, thus exposing this love to everyone.
1. Is it because of your remembrance of the neighbours of Dhi-salam.
2. That tears mixed with blood are flowing (from your eyes).
3. Or is it because of the breeze blowing from Kaazimah.
4. Or it is the lightning struck in the darkness of the night Idam
5. What has happened to your eyes, (the more) you tell them to stop, the more they continue flowing.
6. What is the matter with your heart, (the more) you tell it to come to its senses, (the more it is distracted).
7. Does the lover think that his love can be concealed.
8. While his eyes are shedding tears and his heart is glowing.
9. Had it not been for the love, you would not have shed tears at the ruins (of your beloved).
10. Nor would you become restless at the remembrance of the cypress (tree) the high mountain.
11. How do you deny love after the testimony.
12. Borne against you by (such) reliable witnesses as your yours and your illness.
13. Love has ingrained two lines of fear, and withered your face.
14. On your cheeks like yellow rose and the reddish tree.
15. Yes! Thoughts of the beloved came to me at night and kept me awake.
16. And love transforms pleasure into pain.
17. you who reproach me, regarding my love, excuse me.
18. From me to you if you do justice, you would not reproach me.
19. My state (of love) has been expressed to you, (now) my secret is no longer concealed.
20. From those who malign (me), nor is there (something to) check my agony.
21. You have sincerely advised me , I did not heed it.
22. For verily a lover is deaf to those who advise him.
23. I regarded with suspicion the advice of the elders in reproaching me.
24. (Wisdom) in the advice of the elders is above suspicion.

Chapter Two
Concerning restraining lust and carnal desires.
In this chapter Allamah Busairi R.A. mentions two reasons for restraining of lust and carnal desires.
Firstly: A person falls in love due to lust and carnal desires. After mentioning love in the first chapter he now mentions restraining lust and carnal desires. He also mentions that his entire life has been spent in sin. He sincerely regrets what he has done and repents to Allah Ta’aala.
Secondly: Restraining lust and carnal desires is essential for gaining love for Rasulullah Sallallahu Alayhi Wasallam. The love which has for Rasulullah Sallallahu Alayhi Wasallam, is a pure love and can only be attained by purifying oneself of lust and carnal desires.

1. Verily my soul which is laden evil did not heed the advice.
2. Due to its ignorance, from the warning by grey hair and old age.
3. And I have not prepared, for good deeds, a feast,
4. For a guest (that) has lodged on (my) head nor did I honour (him).
5. Had I known that I would not be able to honour him (it).
6. I would have concealed my secret, which is exposed, by dyeing.
7. Who is there that can restrain my wayward-self from its waywardness.
8. Just as unmanageable horses are restrained by resins.
9. Do not try, through sinning, to subdue sensual desires.
10. For verily food, only increases sensual desires.
11. Your self (desires) is like when breastfed.
12. Loves suckling but when you wean it, will stop.
13. Then stop its inclinations and beware that it does not overpower you.
14. Verily lust whenever it overpowers (it will) kill or maim (your character).
15. And guard it while it is grazing in (the field of ) actions
16. If it enjoys pasture, do not let it roam (graze) freely.
17. How often has pleasure been considered good, whereas it turned out to be deadly.
18. Because he does not know that there is poison in the fat.
19. And fear the evil of (both) hunger and satiation.
20. For most times hungers (poverty) is more evil that overeating.
21. And shed tears from those eyes which have become full.
22. Of forbidden sights and regard it as obligatory (upon yourself) to guard your eyes from forbidden things.
23. And oppose (your) self (nafs) and shaytaan and disobey them both.
24. And if both of them give you sincere advice regard it as lies.
25. And do not obey them both (nafs and shaytaan) as an enemy or as a wise (person).
26. For you know well the deception of (such) an enemy or a wise (person).
27. I seek forgiveness from Allah from such sayings (preachings) which I do practice upon.
28. For verily I have attributed (claimed), through this, offspring from a barren woman.
29. I command you to do good but I do not command myself to do the same.
30. And I was not steadfast ( on deen) so then of what use (value) is my saying to you: "Be steadfast!" (on deen).
31. And I made no provisions before death of voluntary (nafl) worship.
32. And I did not perform salaat nor did I fast except what was obligatory.

Chapter three
Concerning the praises of Rasulullah Sallallahu Alayhi Wasallam
After CLAMING HIS, love in the first chapter, and how to attain it, in the second Allamah Busairi R.A. begins the praises of Rasulullah Sallallahu Alayhi Wasallam. He openly declares his love and shows the great qualities and prefect character of Rasulullah Sallallahu Alayhi Wasallam.
While showing his love he also shows the unrestricted and unlimited love which Allah Ta’aala has ability Allamah Busairi R.A. has for Rasulullah Sallallahu Alayhi Wasallam. When Allah Ta’aala has praised the beloved Nabi Sallallahu Alayhi Wasallam, then why should he and all of us also not try to excel in our praises and love for Rasulullah Sallallahu Alayhi Wasallam.
1. I transgressed the sunnat of him (Nabi, Sallallahu Alayhi Wasallam) who passed the night (in ibaadat).
2. Until his feet complained of injury due to being swollen.
3. And he tied and folded, on account of hunger, around hi stomach.
4. A stone beneath which is his delicate skin.
5. And high mountains of gold (tried to) tempt him.
6. Towards it, but he was (completely) disinclined due to his high courage.
7. His piety increased inspite of his need.
8. For verily need never prevails (overpowers) the infallible.
9. How can the necessities of such a noble personality incline him towards this world.
10. For had it not been for him this world would not have come out of non existence.
[verses 11- 18 are well known- always being recited, sometimes in jum’ah, also audio in naats, ]
11. Muhammad ( Sallallahu Alayhi Wasallam) is the leader of both worlds and both creations (man and jinn).
12. And of both groups, Arabs and non Arabs.
13. Our Nabi, the one who commands (good), forbids (evil). There is non (parallel to him).
14. More truthful than him in saying "No" or "Yes".
15. He is (Allah’s) most beloved, whose intercession is hoped for.
16. For every fear (and distress) that is going to come (on the day) of agony (and fears).
17. He called (people) towards Allah, so those who cling to him.
18. Clinging to a rope which will never snap.
19. He transcends the Ambiyaa, physically and in (noble) character.
20. And (the other Ambiyaa) cannot come near his in knowledge and noble nature kindness.
21. They all obtained from Rasulullah (Sallallahu Alayhi Wasallam)
22. (Like a) handful (of water) from the ocean or (a few) sips from continuous rains.
23. And they all stopped before him at their (assigned) limits.
24. (Either) of a point of knowledge or to gain one wisdom from (his) wisdom.
25. For he is the on e with whom, ended all outward and inward perfection.
26. And then the creator of all creation chose his as (His) most beloved.
27. He has no equal in his magnificence.
28. The jewel of (excellence) in him is indivisible.
29. Discard what the christians claim about their Nabi
30. Then decide and say what you wish in praise of him (Rasulullah Sallallahu Alayhi Wasallam).
31. And attribute towards his personality whatever you wish of excellence.
32. And attribute to his dignified status as mush greatness as you wish.
33. For verily excellence of the Messenger of Allah has no (limits)
34. Bounds, that a speaker might (be able to ) express with his mouth.
35. If his miracles were proportionate (according ) to his rank, in greatness,
36. Then his name would have, when called out brought decaying bones back to life.
37. He did not try to (test) us with that which would confound our minds.
38. Out of keen interest (kindness) for us, neither were we suspicious 9about the truthfulness of his mission) nor were we confounded (by his doctrines).
39. His perfect inner nature made people helpless from comprehending, so it was not understood.
40. Those near and far, except according to their (helpless) imperfect understanding.
41. Like how the sun is seen by the eyes from far.
42. Verily small, yet hurts (dazzles) the eye (when you stare at it).
43. And can the reality of him be comprehended in this world.
44. A sleeping nation whose description of him are (like interpretations of) a dream.
45. So the extreme depth of (our) knowledge concerning him, is that he is a man.
46. And verily he is the best of all the creation of Allah.
47. Every miracle which all the Nabi’s showed.
48. Verily they have been derived from his NUR.
49. For verily he is the sun of virtue (and ) they (Ambiyaa) are its stars.
50. Which show their lights to people only in the dark.
51. Until when the sun rose his light spread.
52. Universally and gave life to all the nations.
53. How noble are the physical qualities of Nabi Sallallahu Alayhi Wasallam, adorned with good character.
54. (Who) was vested with beauty and disguised by pleasant temperament.
55. (He) is like a blooming flower in its freshness and the full moon in splendour.
56. And the ocean in generosity and time its fearless courage.
57. Even when alone, it appears sue to his grandeur.
58. As though (he is) in the midst of a large army and its retinue.
59. It is like pearls well preserved in oysters.
60. From the two mines, of his speech and his smiles.
61. No perfume equals the dust (earth) which is touching his (Rasulullah Sallallahu Alayhi Wasallam’s mubarak ) body.
62. Glad tidings be to the person who smells it (the dust) and kisses it.
Chapter Four
Concerning the birth of Rasulullah Sallallahu Alayhi Wasallam
Allamah Busairi R.A. in this chapter specks of the birth of Rasulullah Sallallahu Alayhi Wasallam. In the pervious chapter his praises were mentioned. The blessed day on which Rasulullah Sallallahu Alayhi Wasallam, was born is a praise worthy event. The birth of Rasulullah Sallallahu Alayhi Wasallam, illuminated the entire universe. Some miracles and incidents which took place at the time of birth are mentioned in this chapter. These were signs of the greatness of Rasulullah Sallallahu Alayhi Wasallam. Rasulullah Sallallahu Alayhi Wasallam came to remove all difficulties and calamities from the world.
1. His birth distinctly showed his pure origin.
2. the excellence! Of his beginning and his end.
3. On that day the Persians discovered that they (were going face misfortune)
4. Were warned with the approach of misfortune and punishment.
5. And the walls of the palace of Kisra trembled and crumbled.
6. Like how the army of Kisra was scattered never to be untied again.
7. And the fire (of the Persians) took a cool breath (subsided and died out), out of regret.
8. While the rivers (of Persia) had sleepless eyes (dries up) from excessive sorrow.
9. Saawah (village in Persia) became grief stricken with the drying up of its lake.
10. And the (thirsty) water bearer returned in anger with disappointment.
11. It is as though fire became wet like water.
12. Due to grief, while water was (affected by) the blazing fire.
13. And the jinn was shouting (at the appearance of Rasulullah Sallallahu Alayhi Wasallam) and the NUR was glistening.
14. And the truth (nubuwaat) appeared with these anwaar, and with their voices.
15. (The kaafir) became blind and deaf, to the announcements of glad tidings.
16. Nor did they hear and the lighting of warning was nor seen by them.
17. After their fortune tellers had informed the people.
18. That their false religions would not stand.
19. And even after they witnessed shooting stars on the horizon.
20. Falling, just as (their) idols were (falling) on earth.
21. So much so that they kept running from the path of wahi
22. The devils (shaytaan), one after the other.
23. As though in running away the shaytaan were the army of Abrahah.
24. Or like that army (put to flight) upon whom (Rasulullah Sallallahu Alayhi Wasallam) threw pebbles.
25. Which he threw after their making tasbih in his (mubarak hands).
26. Like how ( Hadhrat Yunus Alayis Salaam) when he made tasbih (of Allah) was thrown out from the stomach of the swallowing (fish).
Chapter five
Concerning the blessedness of the invitation (calling towards Islam) of Rasulullah Sallallahu Alayhi Wasallam

1. The trees answered his call, prostrating.
2. Walking towards him on shins (truck) without feet.
3. It is though writing lines that were written.
4. With their branches, calligraphically writing of his perfection.
5. Like the cloud following him wherever he went.
6. Sheltering him from the intense heat, (as that) of an oven in the blazing summer.
7. I take an oath (of truth) by the moon that was split, it bears.
8. A connection with his heart (which shows) the truth of my oath.
9. What excellence qualities and noble deeds the cave contained (in it).
10. While every eye (of the disbelievers) was blind him.
11. The truth (sidq) and the true(siddique) in the cave were not seen (by the disbelievers).
12. And they were satiny "There is no one in the cave".
13. They thought a wild dove and a spider would not
14. Lay an egg, or spin a web for the best of creation.
15. The protection of Allah (made him) dispensed with double.
16. From armours and high forts.
17. Whenever time caused me any distress and I took refuge in him.
18. I receive shelter from him which was not misused.
19. I did not ask for the wealth of the two worlds from his hand.
20. But I received a great gift the best hand that was ever kissed.
21. Do not deny that his dreams are revelations (wahi), for verily his
22. Heart does not sleep , when eyes sleep.
23. And this was at (the period of) puberty of his prophethood.
24. At that time dreams cannot be denied.
25. Great are the blessings of Allah that wahi is nor earned.
26. Nor was any Nabi accused (of lying when) giving knowledge of the unseen.
27. His miracles are (completely) clear, not hidden from anyone.
28. Without it justice cannot be established amongst people.
29. How often has his hand granted freedom (cure) from disease by (his) touch.
30. And set free the insane from the chains (fetters) of insanity.
31. He revived the starving year (of famine) through his dua.
32. Until it resembled a white spot on black times.
33. By means of a cloud which rained so abundantly, you would think large rivers
34. Gushing forth from the sea or like the torrential flood of Arim.

Chapter Six
concerning the Glory of the Quraan
(Rasuluallah Sallallahu Alayhi Wassallam)
In this chapters Allamah Busairi (R.A.)describes the miracle of the Holy Qur'an. Every miracle of all the other prophets was only temporary and was only witnessed by those who were present at that time. The Holy Qur'an is that ever lasting miracle which is witnessed by all people for all time to come. Allamah Busairi encourages people to recite the Holy Qur'an and act upon its commands.
1. Allow me to describe the miracles of him (Rasuluallah Sallallahu Alayhi Wassallam) exposed (performed).

2. Like the lighting of fires on the hillside at night for guests.

3. The beauty of a pearl is further enhanced in a necklace.

4. But its value does not diminish )in the least when not strung on a necklace).

5. So why should the ambitions of those who praise not increase towards

6. That which (him (Rasuluallah Sallallahu Alayhi Wassallam) has of noble character and good habits.

7. Verses of truth from the Most Merciful (Allah Ta’aala) newly heard.

8. (As well as being) eternal which is quality (of Allah) Who is described with eternity.

9. It is not connected with any period of time, while it informs us.

10. About the hereafter as well as of Ad and Iram.

11. Which remains with us forever, therefore it is superior to every miracle.

12. Of the other Nabi’s (for) when (their miracles) came but did not remain.

13. Absolutely clear (as evidence) so it did not leave (room for any ) doubts.

14. By the enemies nor so they require any judge.

15. No one opposed it ever except for the vehement enemy.

16. (Due to) the enmity of the enemy towards it,(but that he) refrained from it seeking a truce.

17. Its eloquence refuted the accusations of its objectors.

18. Just as a respectable man keeps off the hand of a transgressor from his harem.

19. Its meaning is like the waves of the ocean in helping (one another)

20. And the (Qur’an) transcends the jewels of the sea in beauty and value.

21. Its wonders cannot be counted nor comprehended.

22. Nor would you (be) satiated by its constant repetition (recitation).

23. It cools the eye of its reciter, so I said to him

24. You have succeeded with the hope of Allah, therefore hold steadfast onto it.

25. If you recite it due to fear of the heat of blazing fire.

26. Then you have doused the blazing fire with its cool water.

27. It is the Houze-e-Kauthar with which faces are illuminated.

28. Of the sinners even though they came to it (with faces) black as coal.

29. It is like the straight bridge like the scales in equilibrium.

30. Justice, without which, amongst man cannot be established.

31. Do not be astonished if the jealous person rejects it.

32. (Feigning ) ignorance while they are shrewd.

33. Verily the eye rejects the ray of the sun due to dust.

34. The mouth rejects the (sweet) taste of water due to sickness.

Chapter Seven
Concerning the Mi’raaj of him
(Rasuluallah Sallallahu Alayhi Wassallam)
Allamah Busairi (R.A.) writes this poem in chronological sequence concerning the life and mission of Rasuluallah Sallallahu Alayhi Wassallam. After praising Rasuluallah Sallallahu Alayhi Wassallam and mentioning his birth he discusses the invitation of Rasuluallah Sallallahu Alayhi Wassallam toward Allah Ta'aala. With the first wahi the prophethood of Rasuluallah Sallallahu Alayhi Wasallam is proclaimed. In this chapter Allamah Busairi speaks of the miraculous journey (Mi'raj) of Rasuluallah Sallallahu Alayhi Wassallam to the seventh heaven. On this journey Rasuluallah Sallallahu Alayhi Wassallam passed the Sidratual-Muntahaa and was taken to such close proximity to Allah Ta'aala, where no other creation had ever gone or will ever go again. Allaman Busairi shows that Rasuluallah Sallallahu Alayhi Wassallam superseded every other creation in rank.. From this one can gauge his (Sallallahu Alayhi Wassallam's) exalted status.

1. You the best of those to whose court seekers of bounties resort.

2. Running the (mounted) on the backs of fast camels.

3. And O you is the greatest sign for he who takes a lesson.

4. And O you who is the greatest bounty for a person who avails himself of it.

5. You travelled by night from one sacred place to another.

6. As the full moon travels trough intense darkness.

7. And you continued ascending until you attained a position.

8. At the distance of two cubits length, as has never been attained nor sought.

9. And you preferred due to your position by all the Ambiyaa.

10. And Rasuls just as a servant gives preference to his master.

11. You passed the seven heavens with them.

12. In a procession in which you were the standard bearer.

13. Until you left no gaol (for) any competitor to strive for.

14. In closeness, nor any (room for ascent for any one to advance.

15. You made inferior every position by (your) advance, when.

16. You were invited to his majestic and unique position.

17. So that you may be successful in a reaching the most concealed.

18. From all eyes, and secrets well concealed.

19. So you acquired every (status) worthy of pride unrivalled.

20. And you surpassed every position which none other passed.

21. And extremely excellent are the ranks that were granted to you.

22. And uncomprehensible are those bounties which conferred upon you.

23. Glad tiding be to us o people of Islam. We have.

24. By the Grace of Allah a pillar which is indestructible.

25. When Allah called, the one who invited us (Rasuluallah Sallallahu Alayhi Wassallam) to His worship.

26. Because of the noblest of messengers , we are the noblest of ummats.

Chapter Eight
Concerning the Jihad of Rasuluallah Sallallahu Alayhi Wassallam
Up to the time of Mi'raj Rasuluallah Sallallahu Alayhi Wassallam and the Sahabah Radiyallahu Anhum were living in Makkah. In the thirteenth year of nubuwwat they were commanded by Allah T a'aala to make hijrat to Madinah. After establishing an Islamic state in Madinah Rasuluallah Sallallahu Alayhi Wassallam was given permission to make Jihad against the kuffar. By means of jihad and tabligh, Islam became the dominant religion. Allamah Busairi in this chapter discusses the jihad of Rasuluallah Sallallahu Alayhi Wassallam , as well as his unflinching faith and trust in Allah Ta'aala. He also discusses his unparalleled bravery, heroic feats and spirit of sacrifice for the Deen of Islam by both Rasuluallah Sallallahu Alayhi Wassallam as well as the Sahabah Radiyallahu Anhum.
1. The hearts of his enemies were struck with terror at the news of his advent.

2. Just as a heedless goat that has strayed the heard becomes scared to a sudden alarm.

3. He never ceased to encounter them at every battle.

4. Until, by the effects of lances they were like meat on a chopping block.

5. They loved fleeing that they would envy.

6. The corpses which were carried away by vultures and eagles.

7. Nights would pass without them knowing number.

8. As long as it was not nights of the sacred months (Ashur-e-Horum).

9. It is as though the religion of Islam was a guest that visited their house.

10. With every brave warrior, greedy for the flesh of the enemy.

11. He used to lead an ocean of an army on galloping horses.

12. They would strike ( the enemy) with a massive wave of brave warriors.

13. Of every volunteer, having hope of reward from Allah.

14. Fighting to exterminate the roots of kufr and to destroy it.

15. Until the religion of Islam became of them.

16. Reunited after her estrangement, with her family.

17. Always taken care of by an affectionate father

18. And a loving husband, so she did not suffer from orphanhood nor widowhood.

19. They were mountains, so ask about them from him who fought them.

20. What was his experience with them in each contest (battle).

21. Ask (them about the condition of ) Hunain, Badr, Uhad.

22. The verdict death for them was more severe than an epidemic.

23. (They made their) white (shinning) swords red (with blood) after they were plunged.

24. Into every black lock of (hair) of their enemies.

25. And they write (with arrows) in calligraphic writing (on those of the bodies), which was left out.

26. By their pens (lances). Like undotted letters,

27. Completely clad with weapons they had characteristic marks to distinguish them.

28. Like arose is distinguished by (characteristic) marks from a thorn tree.

29. The winds of help (from Allah) would guide you to their fragrance.

30. So you would think every brave man to be a flower in the bud.

31. As though they were, when on horse back like the plants on hills.

32. On account of the strength and bravery, not because of the tightness of their saddles.

33. The hearts of the enemies flew into terror (due to their) prowess.

34. So they could not make distinction between a lamb and a mighty warrior.

35. And the person who has the help of Rasuluallah Sallallahu Alayhi Wassallam with him.

36. Even if a lion meets him in its den it begins to fear.

37. And you would never see a friend not assisted.

38. By him, nor would you find any enemy, but in pieces.

39. He lodged his ummat in the fort of his religion.

40. Like a lion which lodges with its cubs in a jungle.

41. How many queries did the words of Allah have with defiers.

42. Concerning him, and the clear evidence (of Allah), disputed many a plaintiff.

43. It is sufficient for you as a miracle (to have so vast) knowledge in an unlettered person.

44. In the period of ignorance, and such noble etiquettes in an orphan.

Chapter Nine
Concerning seeking forgiveness from Allah Ta’aala and Intercession by of Rasuluallah Sallallahu Alayhi Wassallam
After discussing the life of Rasuluallah Sallallahu Alayhi Wassallam, his perfection and exalted status Allamah Busairi (R.A) in this chapter seeks forgiveness from Allah Ta’aala through the intercession and Waseela (agency) of Rasuluallah Sallallahu Alayhi Wassallam. Allamah Busairi (R.A) says that his life was wasted in sin and disobedience, he regrets his misdeeds and turns towards Allah Ta’aala seeking forgiveness and repentance. He uses this poem as a Waseela (agency) through Rasuluallah Sallallahu Alayhi Wassallam to gain acceptance in the court of Allah.

1. I served him with praise, by means of which I ask to be pardoned.

2. The sins of a life passed in poetry and serving (other)

3. As these two have garlanded me with that consequences which I fear.

4. As though I am due to it (poetry and serving others) a sacrificial animal.

5. I obeyed the misleading passions of youth in both conditions and I did not

6. I achieved but sin and remorse.

7. the great regret of my soul in its transaction.

8. It did not purchase Deen with the world, nor had I negotiated for it.

9. The person who sells his future for his present.

10. His being defrauded in the sale and its negotiation.

11. If I had committed any sin my covenant is not (likely to be) violated.

12. With my Nabi Rasuluallah Sallallahu Alayhi Wassallam and nor is my rope broken.

13. For verily I have a security from him due to my name.

14. (Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise.

15. If at my resurrection, he should not take me by my hand

16. Out of kindness, then say O the slipping of my foot.

17. I seek the sanctuary (in Allah) that he should deprive one who is hopeful of his graces.

18. Or that his neighbour (follower) returned from him dishonoured.

19. And since I have devoted my thoughts to his praises.

20. I have found him to be best sanctuary for my salvation.

21. His bounty will never escape from (my) hand which has been soiled.

22. For verily rain causes flowers to bloom on rocks

23. And I did seek the flowers (wealth) of the world which were plucked.

24. By the hands of Zuhair through his praises of Haram.

Chapter Ten
Concerning the seeking of salvation and the requisition of necessities
After repenting Allamah Busairi (R.A) now takes refuge in his for Rasuluallah Sallallahu Alayhi Wassallam as a means for his salvation. Due to his sins, he is deserving of Allah’s punishment but wishes and hopes that through the intercession and assistance of Rasuluallah Sallallahu Alayhi Wassallam he will receive salvation. His only hope is to love Rasuluallah Sallallahu Alayhi Wassallam and gain his intercession. Allamah Busairi (R.A) ends this poem by conveying Durood and Salaams upon Rasuluallah Sallallahu Alayhi Wassallam, his family, Khualafa-e-Rashideen and his Sahabah Radiyallahu Anhum. He also concludes with a Du’ah to Allah Ta’aala to forgive him, the reciter and all the people who are a means of propagating this poem. May Allah accept this effort and include us all amongst his pious servants, Ameen.

1. Most generous of mankind, I have no one to take refuge in

2. Except you at occurrence of widespread calamity.

3. And O messenger of Allah, your exalted status will not diminish, because of me (intercession on my behalf)

4. When most Bountiful (Allah Ta’alaa) will manifest (Himself) by the name of the punisher.

5. For verily amongst your bounties is this world, and the hereafter.

6. And part of your knowledge is knowledge of the Preserved Tablet (Lowh), and the Pen.

7. my soul do not become despondent due to your grievous sins.

8. Verily major sins when pardoned are minor.

9. Perhaps the mercy of my Lord when distributed.,

10. Would be distributed in proportion to the sins.

11. my Lord (Sustainer)! Make my hopes, not unfulfilled.

12. By you, and make my reckoning (of deeds) not destructive.

13. Be kind to Your Servant in both the worlds, for verily his

14. Patience, when called upon by hardships (calamities), runs away.

15. So order clouds of blessings (salutations) from you perpetually.

16. Upon Nabi Sallallahu Alayhi Wasallam abundantly and gently

17. And upon his family his Sahabah, then upon those who follow them.

18. The people of piety, knowledge, clemency and generosity.

19. (Then) be pleased with Abu-bakr and Omar (Radiyallahu Anhuma).

20. And Ali and Uthman (Radiyallahu Anhuma), the people of nobility.

21. As long as the easterly breeze makes the branches of cypress rustle.

22. And (as long as) the camel riders make their camels march with the enchanting songs.

23. Forgive its writer and its reader

24. I ask of you all goodness O You the Most Generous and Most Munificent.