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The Burdah

 
 

Qasidah Burdah

(Poem of the cloak)

Al-Kawakih ad-durriya fi madh khair al-barriya.

Glittering planets in praise of the best of mankind.

Sharaf al-Din al-Busairi was born in Egypt to a family of Berber origin. He studied in Cairo, where he specialised in Ahadith and Arabic literature, two disciplines that helped to make him the most foremost exponent of Muslim religious poetry.

Almost all his written work takes the form of poetry, including a long and poem on Christianity and Judaism. He also wrote poems on a range of other topics. The Qasidah Burdah (Poem of the Cloak) became the most popular religious poem in the Islamic world.

The cause of this poem was the illness that Imam Busairi was struck with. He became paralysed down one side of his body because of a stroke, he became extremely distraught due to his illness and disability and turned to Allah (swt) for mercy and hope. While in pain and suffering he began to write about the love he had for the beloved Prophet (saw), which became greater through the dedication and worship to Allah (swt). Imam Busairi reached the height of faith in his anguish and that is when he realised the tremendous love for Imam-ul-Ambiya Muhammad (saw).

Imam Busairi who was such a great poet decided to express this love through his poetry and bring out the emotions and feelings for the most beloved to Allah (swt). The Imam had hoped this beautiful expression of love would bring upon him the mercy of Allah (swt) and give him solace.

Below are the words of Imam Busairi who expressed the miracle of reciting this poem he had composed called ‘Qasidah Burdah’;

'So I recited it again and again, weeping, praying and petitioning Allah (swt). I fell asleep and in a dream I saw the blessed Prophet (saw). He moved his noble hand across my face, and placed his cloak upon me. When I awoke, I found that I was cured'.

This was the love of a great and noble man, who expressed his deep love and dedication to Prophet Muhammad (saw). His beautiful poem must have reached the heights of true Emaan - faith, and led to the great miracle he described. After the time of the great poetry that had been written by the Companions (Ra), it is this Poem of the Cloak that has become the most revered and recited in expressing love for the beloved Prophet (saw). This poem is an example of powerful words becoming a prayer and how pain and distress can act as a furnace in which true faith is borne and realised. The love of the Prophet (saw) is the most dearest worship to Allah (swt), and this was shown by the Burdah that was written and recited by Imam Busairi. Through the explanation of the Burdah, there is also an account of the life of the Final Messenger (saw) and his nobility and qualities. There is an historic value to the Qasidah Burdah, which echoed the style of work from the great companion Hasrat Hassan Ibn Thabit (Ra).

The Qasidah Burdah is highly regarded today, especially in Asia and the Middle East where its learning and recitation is very common. However in some parts of the world, some people have unfortunately taken the Burdah as being an almost divine remedy for illnesses and difficulties. As believers in the Qur’an and Sunnah, these type of beliefs take us towards mis-guidance and away from the authentic teachings. Therefore we must never lose sight that there can be no divine power in any text outside the Qur’an and Sunnah.

The Qasidah Burdah or the Al-Kawakih ad-durriya fi madh khair al-barriya remains the beautiful and powerful writing, a poem that expressed love and ultimately the faith of one pious man. The power of his expressions reach out to all who read this magnificent piece bringing tears and joy.

The Qasidah Burdah has been translated from the original Arabic poetry, and is presented in the form of explanatory text rather than separate verses, which is the original form of the Burdah.

 

 

The Burdah

 

Maula Ya salli wa-salim da’iman abadan,

Ala habibika khayr al-khalqi kullihini.

O Lord, Send peace and blessings continuously upon your

Beloved, the best of all creation.

 

Part One - The love of The Prophet (saw).

Part Two - To restrain the impure desires.

Part Three - Praising the Prophet (saw).

Part Four - The birth of the Prophet (saw).

Part Five - The Daw’ah of the Prophet (saw).

Part Six -   The glory of Al Qur’an.

Part Seven - The Mir’aaj of the Prophet (saw).

Part Eight - The Jihad of the Prophet (saw).

Part NineThe seeking of forgiveness from Allah (swt) the Intercession of the Prophet (saw).

Part Ten - The seeking of salvation and the requisition of necessities.

 

Part One

In this chapter Imam Busairi speaks of his love for the beloved Prophet (saw). He tries to conceal this love and who his beloved is. For this reason he has not mentioned the name of Rasulullah (saw) directly in the whole chapter. By mentioning places and things close to Madinah, he alludes to the Prophet (saw). Due to this excessive love and devotion for Rasulullah (saw), he has become completely restless, thus exposing this love to everyone.

Is it because of your remembrance of the neighbours of Dhi-salam that tears mixed with blood are flowing (from your eyes), or is it because of the breeze blowing from Kaazimah. Or it is the lightning struck in the darkness of the night Idam. What has happened to your eyes, (the more) you tell them to stop, the more they continue flowing, what is the matter with your heart, (the more) you tell it to come to its senses, (the more it is distracted).

Does the lover think that his love can be concealed, while his eyes are shedding tears and his heart is glowing. Had it not been for the love, you would not have shed tears at the ruins (of your beloved). Nor would you become restless at the remembrance of the cypress (tree) the high mountain.

How do you deny love after the testimony, borne against you by (such) reliable witnesses as yours and your illness. Love has ingrained two lines of fear, and withered your face, on your cheeks like yellow rose and the reddish tree, yes! Thoughts of the beloved came to me at night and kept me awake and love transforms pleasure into pain.

O you who reproach me, regarding my love, excuse me, from me to you if you do justice, you would not reproach me. My state (of love) has been expressed to you, (now) my secret is no longer concealed.

From those who malign (me), nor is there (something to) check my agony, you have sincerely advised me , I did not heed it. For verily a lover is deaf to those who advise him. I regarded with suspicion the advice of the elders in reproaching me.

(Wisdom) in the advice of the elders is above suspicion.

 

Part Two

This chapter is concerning restraining lust and carnal desires. In this chapter Imam Busairi 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 (swt).

Secondly: Restraining lust and carnal desires is essential for gaining love for Rasulullah (saw). The love which he has for Rasulullah (saw) is a pure love and can only be attained by purifying oneself of lust and carnal desires.

Verily my soul which is laden evil did not heed the advice. due to its ignorance, from the warning by grey hair and old age and I have not prepared, for good deeds, a feast. For a guest (that) has lodged on (my) head nor did I honour (him). Had I known that I would not be able to honour him (it). I would have concealed my secret, which is exposed, by dyeing. Who is there that can restrain my wayward-self from its waywardness. Just as unmanageable horses are restrained by reigns. Do not try, through sinning, to subdue sensual desires, for verily food, only increases sensual desires. Yourself (desires) is like when breastfed, loves suckling but when you wean it, will stop. Then stop its inclinations and beware that it does not overpower you, verily lust whenever it overpowers (it will) kill or maim (your character) and guard it while it is grazing in (the field of ) actions If it enjoys pasture, do not let it roam (graze) freely.

How often has pleasure been considered good, whereas it turned out to be deadly because he does not know that there is poison in the fat and fear the evil of (both) hunger and satiation. For most times hungers (poverty) is more evil that overeating and shed tears from those eyes which have become full. Of forbidden sights and regard it as obligatory (upon yourself) to guard your eyes from forbidden things and oppose (your) self (nafs) and shaytaan and disobey them both. If both of them give you sincere advice regard it as lies. Do not obey them both (nafs and shaytaan) as an enemy or as a wise (person), for you know well the deception of (such) an enemy or a wise (person).

I seek forgiveness from Allah from such sayings (preachings) which I do practice upon for verily I have attributed (claimed), through this, offspring from a barren woman. I command you to do good but I do not command myself to do the same and I was not steadfast ( on deen) so then of what use (value) is my saying to you: "Be steadfast!" (on deen). I made no provisions before death of voluntary (nafl) worship and I did not perform salaat - pray nor did I fast except what was obligatory.

 

Part Three

This chapter is concerning the praises of the Prophet (saw).After claiming this love in the first chapter, and how to attain it, in the second Imam Busairi begins the praises of the beloved Prophet (saw). He openly declares his love and shows the great qualities and perfect character of Rasulullah (saw). While showing his love he also shows the unrestricted and unlimited love which Allah (swt) has for Rasulullah (saw). When Allah (swt) has praised the beloved Prophet (saw), then why should all of us also not try to excel in our praises and love for the beloved (saw).

 

I transgressed the Sunnah of Prophet Muhammad (saw) who passed the night in Ibaadat - worship, until his feet complained of injury due to being swollen and he tied and folded a stone beneath his delicate skin on account of hunger, around his stomach.. High mountains of gold (tried to) tempt him but he was (completely) disinclined due to his high courage.

His piety increased in spite of his need for verily need never prevails (overpowers) the infallible. How can the necessities of such a noble personality incline him towards this world for had it not been for him this world would not have come out of non existence.

Muhammad ( SAW) is the leader of both worlds and both creations (man and jinn) and of both groups, Arabs and non Arabs. Our Nabi (saw), the one who commands (good), forbids (evil). There is non (parallel to him). More truthful than him in saying "No" or "Yes".

He is (Allah’s) most beloved, whose intercession is hoped for. For every fear (and distress) that is going to come (on the day) of agony (and fears). He called (people) towards Allah, so those who cling to him. Clinging to a rope which will never snap.

He transcends the Ambiyaa - Prophets, physically and in (noble) character and (the other Ambiyaa) cannot come near his in knowledge and noble nature kindness. They all obtained from Rasulullah (saw) like a handful (of water) from the ocean or (a few) sips from continuous rains and they all stopped before him at their (assigned) limits, either of a point of knowledge or to gain one wisdom from (his) wisdom. For he is the one with whom, ended all outward and inward perfection and then the Creator of all creation chose him as (His) most beloved. He has no equal in his magnificence. The jewel of (excellence) in him is indivisible. Discard what the Christians claim about their Prophet (as) then decide and say what you wish in praise of him (Rasulullah (SAW)). Attribute towards his personality whatever you wish of excellence and attribute to his dignified status as mush greatness as you wish. Verily excellence of the Messenger of Allah (saw) has no (limits), bounds, that a speaker might (be able to ) express with his mouth. If his miracles were proportionate (according ) to his rank, in greatness, then his name would have, when called out brought decaying bones back to life.

He did not try to (test) us with that which would confound our minds, out of keen interest (kindness) for us, neither were we suspicious about the truthfulness of his mission nor were we confounded (by his doctrines). His perfect inner nature made people helpless from comprehending, so it was not understood. Those near and far, except according to their (helpless) imperfect understanding like how the sun is seen by the eyes from far. Verily small, yet hurts (dazzles) the eye (when you stare at it) and can the reality of him be comprehended in this world. A sleeping nation whose description of him are (like interpretations of) a dream so the extreme depth of (our) knowledge concerning him, is that he is a man. Verily he is the best of all the creation of Allah. Every miracle which all the Nabi’s showed, verily they have been derived from his NUR. For verily he is the sun of virtue (and ) they (Ambiyaa) are its stars, which show their lights to people only in the dark. Until when the sun rose his light spread universally and gave life to all the nations.

How noble are the physical qualities of the beloved Nabi (saw), adorned with good character. He was vested with beauty and disguised by pleasant temperament, like a blooming flower in its freshness and the full moon in splendour and the ocean in generosity and time its fearless courage. Even when alone, it appears due to his grandeur as though (he is) in the midst of a large army and its retinue. It is like pearls well preserved in oysters from the two mines, of his speech and his smiles.

No perfume equals the dust (earth) which is touching his body. Glad tidings be to the person who smells it (the dust) and kisses it.

 

Part Four

This chapter is concerning the birth of the Prophet (saw). Imam Busairi in this chapter speaks of the birth of Rasulullah (saw). In the previous chapter his praises were mentioned. The blessed day on which the beloved Prophet (saw) was born is a praiseworthy event. The birth of Rasulullah (saw), 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 (saw). Prophet Muhammad (saw) came to remove all difficulties and calamities from the world.

His birth distinctly showed his pure origin. O the excellence! Of his beginning and his end. On that day the Persians discovered that they (were going face misfortune) were warned with the approach of misfortune and punishment. The walls of the palace of Kisra trembled and crumbled like how the army of Kisra was scattered never to be untied again. The fire (of the Persians) took a cool breath (subsided and died out), out of regret, while the rivers (of Persia) had sleepless eyes (dries up) from excessive sorrow. Saawah (village in Persia) became grief stricken with the drying up of its lake and the (thirsty) water bearer returned in anger with disappointment. It is as though fire became wet like water due to grief, while water was (affected by) the blazing fire. The jinn was shouting (at the appearance of Rasulullah (saw)) and the NUR was glistening.

The truth (Nubuwaat - Prophethood) appeared with these anwaar, and with their voices. The non-believers - kaafir became blind and deaf, to the announcements of glad tidings. Nor did they hear and the lighting of warning was nor seen by them after their fortune tellers had informed the people that their false religions would not stand. Even after they witnessed shooting stars on the horizon falling, just as (their) idols were (falling) on earth. So much so that they kept running from the path of wahi. The devils (shaytaan), one after the other, as though in running away the shaytaan were the army of Abrahah or like that army (put to flight) upon whom Rasulullah (saw) threw pebbles.That which he threw after their making tasbih in his (mubarak hands) like how Hadhrat Yunus (as) when he made tasbih (of Allah) was thrown out from the stomach of the swallowing (fish).

 

Part Five

This chapter is concerning the blessedness of the da’wah - invitation (calling towards Islam) of the Prophet (saw).

The trees answered his call, prostrating, walking towards him on shins (truck) without feet. It is though writing lines that were written with their branches, calligraphically writing of his perfection. Like the cloud following him wherever he went, sheltering him from the intense heat, (as that) of an oven in the blazing summer. I take an oath (of truth) by the moon that was split, it bears a connection with his heart (which shows) the truth of my oath.

What excellence qualities and noble deeds the cave contained (in it), while every eye (of the disbelievers) was blind him. The truth (sidq) and the true (siddique) in the cave were not seen (by the disbelievers). They were satiny "There is no one in the cave". They thought a wild dove and a spider would not lay an egg, or spin a web for the best of creation.

The protection of Allah (made him) dispensed with double from armours and high forts. Whenever time caused me any distress and I took refuge in him. I receive shelter from him which was not misused. I did not ask for the wealth of the two worlds from his hand but I received a great gift the best hand that was ever kissed. Do not deny that his dreams are revelations (wahi), for verily his heart does not sleep , when eyes sleep. This was at (the period of) puberty of his Prophethood, at that time dreams cannot be denied. Great are the blessings of Allah that wahi is not earned, nor was any Nabi accused (of lying when) giving knowledge of the unseen. His miracles are (completely) clear, not hidden from anyone. Without it justice cannot be established amongst people.

How often has his hand granted freedom (cure) from disease by (his) touch and set free the insane from the chains (fetters) of insanity. He revived the starving year (of famine) through his dua - supplication.. It resembled a white spot on black times. By means of a cloud which rained so abundantly, you would think large rivers gushing forth from the sea or like the torrential flood of Arim.

 

Part Six

This chapter is concerning the Glory of the Qur’an in which Imam Busairi describes the miracle of the Holy Qur'an. Every miracle of all the other Prophets (as) 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. Imam Busairi encourages people to recite the Holy Qur'an and act upon its commands.

Allow me to describe the miracles of the beloved Prophet (saw) as exposed (performed). Like the lighting of fires on the hillside at night for guests. The beauty of a pearl is further enhanced in a necklace but its value does not diminish in the least when not strung on a necklace. So why should the ambitions of those who praise not increase towards that which Rasullah (saw) has of noble character and good habits.

Verses of truth from the Most Merciful Allah (swt) newly heard being eternal which is the quality of Allah (swt) Who is described with eternity. It is not connected with any period of time, while it informs us about the hereafter as well as of Ad and Iram. This remains with us forever, therefore it is superior to every miracle. The other Prophets (as) for when their miracles came but did not remain. Absolutely clear (as evidence) so it did not leave (room for any ) doubts by the enemies nor so they require any judge. No one opposed it ever except for the vehement enemy, due to the enmity of the enemy towards it, he refrained from it seeking a truce. Its eloquence refuted the accusations of its objectors. Just as a respectable man keeps off the hand of a transgressor from his harem. Its meaning is like the waves of the ocean in helping (one another)

The Qur’an transcends the jewels of the sea in beauty and value. Its wonders cannot be counted nor comprehended. Nor would you (be) satiated by its constant repetition (recitation). It cools the eye of its reciter, so I said to him You have succeeded with the hope of Allah, therefore hold steadfast onto it. If you recite it due to fear of the heat of blazing fire then you have doused the blazing fire with its cool water. It is the Houze-e-Kauthar with which faces are illuminated. Of the sinners even though they came to it (with faces) black as coal. It is like the straight bridge like the scales in equilibrium. Justice, without which, amongst man cannot be established. Do not be astonished if the jealous person rejects it as they are feigning ignorance while they are shrewd.

Verily the eye rejects the ray of the sun due to dust, the mouth rejects the (sweet) taste of water due to sickness.

Part Seven

This chapter is concerning the Mi’raaj of Rasuluallah (saw). Imam Busairi writes this poem in chronological sequence concerning the life and mission of Rasuluallah (saw). After praising the beloved Prophet (saw) and mentioning his birth he discusses the invitation of Rasuluallah (saw) towards Allah (swt). With the first revelation the Prophethood of Rasulullah (saw) is proclaimed. In this chapter Imam Busairi speaks of the miraculous journey (Mi'raaj) of Rasuluallah (saw) to the seventh heaven. On this journey the beloved Prophet (saw) passed the Sidratual-Muntahaa and was taken to such close proximity to Allah (swt), where no other creation had ever gone or will ever go again. Imam Busairi shows that Rasuluallah (saw) superseded every other creation in rank.

You the best of those to whose court seekers of bounties resort. Running the (mounted) on the backs of fast camels and O you is the greatest sign for he who takes a lesson. O you who is the greatest bounty for a person who avails himself of it and you travelled by night from one sacred place to another.

As the full moon travels trough intense darkness and you continued ascending until you attained a position at the distance of two cubits length, as has never been attained nor sought and you preferred due to your position by all the Ambiyaa - Prophets, just as a servant gives preference to his master. Then you passed the seven heavens with them. In a procession in which you were the standard bearer until you left no gaol (for) any competitor to strive for. In closeness, nor any (room for ascent for any one to advance). Then you made inferior every position by (your) advance, when you were invited to His Majestic and Unique position. So that you may be successful in a reaching the most concealed from all eyes, and secrets well concealed.

So you acquired every (status) worthy of pride unrivalled and you surpassed every position which none other passed. Extremely excellent are the ranks that were granted to you and incomprehensible are those bounties which conferred upon you.

Glad tiding be to us the people of Islam as we have by the Grace of Allah (swt) a pillar that is indestructible. When Allah (swt) called, the one who invited us Rasuluallah (saw) to His worship. As he was the noblest of Messengers , we are the noblest of Ummats.

 

Part Eight

This chapter is concerning the Jihad of Rasuluallah (saw).Up to the time of the Mi'raaj, the Prophet (saw) and the Sahabah (Ra) were living in Makkah. In the thirteenth year of the Prophethood they were commanded by Allah (swt) to embark on the Hijrat - Emigration to Madinah. After establishing an Islamic state in Madinah, the Prophet (saw) was given permission to make Jihad - struggle against the enemies of Islam. By means of jihad - struggle and tabligh - preaching, Islam became the dominant religion. Imam Busairi in this chapter discusses the jihad of Rasuluallah (saw) as well as his unflinching faith and trust in Allah (swt). He also discusses his unparalleled bravery, heroic feats and spirit of sacrifice for the Deen - religion of Islam by both Rasuluallah (saw) as well as the Sahabah (Ra) - Companions

 

The hearts of his enemies were struck with terror at the news of his advent. Just as a heedless goat that has strayed the heard becomes scared to a sudden alarm. He never ceased to encounter them at every battle until by the effects of lances they were like meat on a chopping block. They loved fleeing that they would envy. The corpses which were carried away by vultures and eagles.

Nights would pass without them knowing number, as long as it was not nights of the sacred months (Ashur-e-Horum). It is as though the religion of Islam was a guest that visited their house. With every brave warrior, greedy for the flesh of the enemy. He used to lead an ocean of an army on galloping horses, they would strike ( the enemy) with a massive wave of brave warriors. Of every volunteer, having hope of reward from Allah, fighting to exterminate the roots of kufr and to destroy it until the religion of Islam became of them.

Reunited after her estrangement with her family always taken care of by an affectionate father and a loving husband, so she did not suffer from orphanhood nor widowhood.

They were mountains, so ask about them from him who fought them. What was his experience with them in each contest (battle), ask (them about the condition of ) Hunain, Badr, Uhad.

The verdict death for them was more severe than an epidemic, they made their white shining swords red with blood, after they were plunged into every black lock of (hair) of their enemies. They write (with arrows) in calligraphic writing (on those of the bodies), which was left out., by their pens (lances) like undotted letters, completely clad with weapons they had characteristic marks to distinguish them. Like arose is distinguished by (characteristic) marks from a thorn tree. The winds of help (from Allah) would guide you to their fragrance, so you would think every brave man to be a flower in the bud as though they were, when on horse back like the plants on hills. On account of the strength and bravery, not because of the tightness of their saddles. The hearts of the enemies flew into terror (due to their) prowess so they could not make distinction between a lamb and a mighty warrior. The person who has the help of Rasuluallah (saw) with him, even if a lion meets him in its den it begins to fear and you would never see a friend not assisted by him, nor would you find any enemy, but in pieces.

He lodged his ummat in the fort of his religion, like a lion which lodges with its cubs in a jungle. How many queries did the words of Allah have with defyers concerning him, and the clear evidence (of Allah), disputed many a plaintiff. It is sufficient for you as a miracle (to have so vast) knowledge in an unlettered person. In the period of ignorance, and such noble etiquettes in an orphan.

 

Part Nine

This chapter is concerning seeking forgiveness from Allah (swt) and the Intercession of Prophet Muhammad (saw).After discussing the life of Rasuluallah (saw), his perfection and exalted status Imam Busairi continues in this chapter and seeks forgiveness from Allah (swt) through the intercession and Waseela (agency) of Rasuluallah (saw). Imam Busairi says that his life was wasted in sin and disobedience, he regrets his misdeeds and turns towards Allah (swt) seeking forgiveness and repentance. He uses this poem as a Waseela (agency) through Rasuluallah (saw) to gain acceptance in the court of Allah.

I served him with praise, by means of which I ask to be pardoned. The sins of a life passed in poetry and serving (other) as these two have garlanded me with that consequences which I fear. As though I am due to it (poetry and serving others) a sacrificial animal.

I obeyed the misleading passions of youth in both conditions and I did not achieve but sin and remorse. O the great regret of my soul in its transaction, it did not purchase Deen - religion with the world, nor had I negotiated for it. The person who sells his future for his present, his being defrauded in the sale and its negotiation. If I had committed any sin my covenant is not (likely to be) violated, with my Nabi Rasuluallah (saw) and nor is my rope broken. For verily I have a security from him due to my name (Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise. If at my resurrection, he should not take me by my hand out of kindness, then say O the slipping of my foot.

I seek the sanctuary (in Allah) that he should deprive one who is hopeful of his graces. Or that his neighbour (follower) returned from him dishonoured and since I have devoted my thoughts to his praises, I have found him to be best sanctuary for my salvation. His bounty will never escape from (my) hand which has been soiled for verily rain causes flowers to bloom on rocks

I did seek the flowers (wealth) of the world which were plucked by the hands of Zuhair through his praises of Haram.

 

Part Ten

This chapter is concerning the seeking of salvation and the requisition of necessities. After repenting Imam Busairi now takes refuge in Rasuluallah (saw) as a means for his salvation. Due to his sins, he is deserving of Allah’s (swt) punishment but wishes and hopes that through the intercession and assistance of Rasuluallah (saw) he will receive salvation. His only hope is to love Rasuluallah (saw) and gain his intercession. Imam Busairi ends this poem by conveying Durood - Blessings and Salaams upon Rasuluallah (saw), his family(Ra), Khualafa-e-Rashideen and his Sahabah (Ra). He also concludes with a Du’ah to Allah (swt) 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.

Most generous of mankind, I have no one to take refuge in except you at occurrence of widespread calamity, and O messenger of Allah, your exalted status will not diminish, because of me (intercession on my behalf).

When most Bountiful Allah (swt) will manifest (Himself) by the name of the punisher, for verily amongst your bounties is this world, and the hereafter and part of your knowledge is knowledge of the Preserved Tablet (Lowh), and the Pen (Kalam).

O my soul do not become despondent due to your grievous sins. Verily major sins when pardoned are minor. Perhaps the mercy of my Lord when distributed., would be distributed in proportion to the sins.

O my Lord (Sustainer)! Make my hopes, not unfulfilled. By you, and make my reckoning (of deeds) not destructive. Be kind to Your Servant in both the worlds, for verily his Patience, when called upon by hardships (calamities), runs away. So order clouds of blessings (salutations) from you perpetually upon Nabi (saw) abundantly and gently, and upon his family his Sahabah, then upon those who follow them. The people of piety, knowledge, clemency and generosity. (Then) be pleased with Abu-bakr and Umar (Radiyallahu Anhuma), and Ali and Uthman (Radiyallahu Anhuma), the people of nobility, as long as the easterly breeze makes the branches of cypress rustle. As long as the camel riders make their camels march with the enchanting songs, forgive its writer and its reader

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