Qasida burdah translation & commentary

[Farrukh Aziz]

QASIDA BURDAH TRANSLATION & COMMENTARY

Qasida Burdah (also known as Mawla Ya Salli), or the Poem of the Scarf, was written by Imam Sharafuddin Busayri whilst he was suffering from paralysis.

After the Imam had composed it, the Beloved Messenger of Allah graced his dream and asked him to recite Qasida Burdah to him. Then the Beloved Messenger placed his blessed scarf/cloak over the Imam. When the Imam awoke, he found the blessed cloak on him and his paralysis was cured.

Since then, the beautiful verses of Qasida Burdah have been memorized, treasured and recited throughout the globe, and have been inscribed upon the walls of the greatest Masjids including the Beloved Messenger’s Masjid in Madinah.

Almost 100 commentaries have been written on this Qasida, and it has been translated into a vast number of languages including Persian, Urdu, Turkish, Berber, Punjabi, French, and German, to name but a few.

The Qasida Burdah is in 10 parts and has 160 verses all of which end with the Arabic letter meem, in the style of meemiya poetry.


INTRODUCTION
The reason for writing this poem

The writer, Imam Saalih Sharafuddeen Abu Abdullah Mohammad ibn Hasan al-Busayri, 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 the Beloved Messenger. He sought to use this as his sole means of asking Allah to cure him from his illness (waseela). 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 the Beloved Messenger.

He told the Beloved Messenger of his illness whereupon the Beloved Messenger passed his blessed hand over Imam Busayri's body. Through the barakah and blessing of the Beloved Messenger, Allah granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen the Beloved Messenger place on his paralyzed limbs in his dream. This resulted in the poem being named Qasida Burdah (The Poem of the Scarf).

In the morning, he went to the marketplace when due to some necessity, a pious dervish greeted him with salaam and requested him to recite the Qasida which he had composed in praise of the Beloved Messenger. The poet Imam Busayri said, “I have composed many poems in praise of the Messenger, which one do you wish to hear?” The dervish replied: “The one which begins with, “A-mm Tazak-kurin.” (i.e. Qasida 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 the Beloved Messenger – whereupon, the Beloved Messenger became attentive towards you and, because of its blessings, Allah granted you complete cure from your ailment".

When this poem reached Baha’uddin, the governor of the country, he so highly regarded and respected it that he would stand while listening to it.


CHAPTER ONE
Concerning the Love of the Beloved Messenger
(may Allah’s peace and blessings be upon him)

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

1) Is it because of your remembrance of the neighbours of Dhi-salam.

1. Dhi-salam is a place between Makkah and Madinah, rather closer to Madinah. Imam Busayri mentions Dhi-salam as it reminds him of the Hijrat of The Messenger. It is as though he remembers the beginning of The Messenger's Nubuwwat, and early life in Makkah as well as his Hijrat to Madinah.

2) That tears mixed with blood are flowing (from your eyes).

2) These tears are due to his excessive love for The Messenger. By referring to tears mixed with blood Imam Busayri shows his great love for his beloved. (The Messenger).

3) Or is it because of the breeze blowing from Kaazimah.

3) Here he again questions and probes the reason for the happenings mentioned in line 2. Kaazimah is a village in Madinah and as the breeze from there reaches Allaamah Busayri, his heart turns towards his beloved. Imam Busayri has not as yet mentioned who his beloved is, but by beginning with Makkah, then mentioning Kaazimah which is a village on the outskirts of Madinah, he is alluding to the resting place of his beloved.

4) Or is it the lightning struck in the darkness of the night of Idam.

4) Idam is a mountain in Madinah. As Imam Busayri sees the lightning he wonders if it is the same lightning that struck on Idam. Even the lightning reminds his troubled heart of his beloved. After mentioning Dhi-salam, Kaazimah and now the mount of Idam it becomes completely clear where his beloved is and who his beloved is without directly mentioning the name. Imam Busayri is actually trying to keep the name of the Beloved, the Messenger of Allah, a secret.

5) What has happened to your eyes, (the more) you tell them to stop, the more they continue flowing.

5) Due to Allamah Busayri being separated from his beloved, tears continue flowing from his eyes. As every true lover knows the more one tries to stop crying, the more thoughts of the beloved brings tears to the eyes.

6) What is the matter with your heart, (the more) you tell it to come to its senses, (the more it is distracted).

6) Here Allamah Busayri asks his ailing heart, why is it that when I ask you to come under control, the more you long for the beloved and become grieved by its separation.

7) Does the lover think that his love can be concealed.

7) Now Allamah Busayri shows the reason for his tears and the reason why his heart is ailing.

8 ) While his eyes are shedding tears and his heart is glowing.

8 ) Even though Allamah Busayri had tried to keep his love a secret, his tears and troubled heart exposed his love to everyone.

9) Had it not been for love, you would not have shed tears at the ruins (of your beloved).

9) Allamah Busayri says, had it not been for love, such tears would not have flowed from his eyes. Upon seeing something which reminds him of his beloved, he uses the words 'ruins' (of your beloved). It is also these tears which have exposed his secret love.

10) Nor would you become restless at the remembrance of the cypress (tree) at the high mountain.

10) Love causes sleeplessness to Allamah Busayri at the recollection of the cypress on a high mountain. This is so because the cypress on a high mountain due to its sweet scent is used by Arab poets to denote a beloved. The high mountain reminds Allamah Busayri of the mountains in the place where his beloved lives.

11) How do you deny love after the testimony.

11) Although Allamah Busayri tries to deny his love, yet there is evidence which exposes his love.

12) Borne against you by (such) reliable witnesses as your tears and your illness.

12) The evidence spoken about in the previous line is in fact the tears and illness. They constitute such trustworthy witnesses that no doubt can be placed of Allamah Busayri not being in love. Due to tears and grief, misery and sleeplessness, he has become ill.

13) Love has ingrained two lines of fear, and withered your face.

13) The effect of Allamah Busayri's love caused two streaks to appear on his cheeks due to excessive tears and made his face become feeble and withered.

14) On your cheeks like yellow roses and reddish tree.

14) Allamah Busayri's cheeks are compared to a yellow rose because he has become pale and due to the excessive tears the lines caused on his cheeks are compared to the reddish colour of a tree.

15) Yes! thoughts of the beloved came to me at night and kept me awake.

15. Allamah Busayri says that thoughts of his beloved kept him awake at night. A point to note: Because the beloved is The Messenger many of his true lovers are blessed with seeing his noble countenance in a dream.

16) And love transforms pleasure into pain.

16. When a person is in love or in grief (due to love), he no longer finds enjoyment in those things which he used to enjoy before being separated from his beloved.

17) O you who reproach me, regarding my love, excuse me.

17. Allamah Busayri’s close ones reproached him on his love and tried to explain to him that he is harming himself and will become seriously Ill, but Allamah Busayri asks to be excused because he is helpless and cannot control the love in his heart.

18 ) From me to you if you do justice, you would not reproach me.

18 ) Allamah Busayri says to his reproachers that you know I am helpless in this love and if you were just, you would not reprimand me but rather sympathize with me.

19) My state (of love) has been expressed to you, (now) my secret is no longer concealed.

19) Allamah Busayri admits to his love and is grief stricken that it no longer remains a secret.

20) From those who malign (me), nor is there (something to) check (cease) my agony.

20) This line continues from the previous one in that Allamah Busayri's secret love is no longer hidden from those who are envious and malign him. On the other hand, there is nothing to stop the pain of his love, nor does he wish it to stop.

21) You have sincerely advised me, but I did not heed it.

21) Allamah Busayri refers to his reproachers as being people who sincerely wished to help him but he remained heedless to their advice.

22) For verily a lover is deaf to those who advise him.

22) Allamah Busayri explains why he did not heed his sincere advisers. He admits that love overpowered him. He no longer has control over his emotions. Love has made him deaf to everything else.

23) I regarded with suspicion the advice of the elders in reproaching me.

23) Due to being lost in love Allamah Busalrl regarded with distrust and dislike the sincere reproaching of the elders who had the experience of love before.

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

24) Extreme love made Allamah Busayri distrust the sincere reproachment of his elders, but now he realises that the advice of the elders is full of wisdom and above doubt. Even though he acknowledges reality of their wisdom, his overwhelming love leaves him heedless to their advice.

CHAPTER TWO
Concerning Restraining Lust and Carnal Desires

In this chapter, Allamah Busayri 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.

Secondly: Restraining lust and carnal desires Is essential for gaining love for the Messenger. The love which he has for The Messenger Is a pure love and can only be attained by purifying oneself of lust and carnal desires.

1) Verily my soul which is laden with evil did not heed the advice.

1. Allamah Busayri says that his soul due to its ego, lust and passions did not take a lesson.

2) Due to its ignorance, from the warning by grey hair and old age.

2. Here Allamah Busayri explains the reason why he did not heed the advices of the elders. It is only because of folly and Ignorance. Although grey hair and old age heralds the end of ones life yet his deceiving ego did not heed its warning.

3) And I have not prepared, of good deeds, a feast.

3. Continuing from the previous line Allamah Busayri still regrets that although old age has come to him, he has not prepared good deeds for the hereafter. He compares good deeds for the hereafter to preparation of food for a feast.

4) For a guest (that) has lodged on did I honour (him).

4. Allamah Busayri says that as in the preparation of food for entertaining a guest, he did not do justice In preparing good deeds for his old age, even though It has settled on his head.

5) Had I known that I would not be able to honour him (it).

5. Allamah Busayri refers to old age as his guest and says that had he known that he would not be able to honour it, he would have done something about it. His indulgence of Love is by no means consistent with the gravity of old age.

6) I would have concealed my secret, which is exposed, by dyeing.

6. The secret referred to is the poets grey hair. Allamah Busayri says that if he had known of the difficulty of respecting his grey hair and old age, he would have concealed it by dyeing his hair. This would have made him look much younger and more in line with his attitude and actions.

7) Who is there that can restrain wayward-self from its waywardness.

7. In despair Allamah Busayri asks who or what is there that can assist him In restraining his waywardness.

8 ) Just as unmanageable horses are restrained by reins.

8. As unmanageable horses are brought under control with reins, so too does Allamah Busayri wish that there could be something or someone to guide and act as reins, in his waywardness.

9) Do not try, through sinning, to subdue sensual desires

9. Allamah Busayri explains that a disease cannot be cured by increasing its very cause. Sin which is the actual cause of spiritual and moral sickness cannot used as a cure for curbing sensual desires which is the actual disease.

10) For verily food, only increases sensual desires.

10. Allamah Busayri is clarifying what is said in the previous line, by bringing this line as evidence. A person who suffers from a gluttonous appetite cannot be cured by having food placed in his presence.

11) Your self (desires) is like a child who when breastfed

11. Allamah Busayri compares his desires to an infant that is being suckled. It dislikes being weaned but loves being breastfed.

12) Loves suckling but when you wean it, will stop.

12. Just as a baby if breastfed loves suckling and when you wean it, does not desire breast milk, so too your desires if restrained, will avoid sinning. But if you continue sinning your desires will increase.

13) Then stop its inclinations and beware that it does not overpower you.

13. Allamah Busayri says that at all times you should curb the inclinations of your self, and take great care that it does not over power you.

14) Verily lust whenever it overpowers you (it will) kill or maim (your character).

14. Allamah Busayri explains that you should not allow inclinations of your desires to overpower you, for if it does and you sin then it will certainly blemish your character.

15) And guard it while it is grazing in (the field of) actions.

15. While comparing the soul (sell) to an animal grazing in pastures, Allamah Busayri says that you should guard your desires just as much, If not more, so that it does not stray.

16) If it enjoys pasture, do not let it roam (graze) freely.

16. By this Allamah Busayri means that your desires enjoy sinning, therefore restrain it and do not let it roam free.

17) How often has has pleasure been considered good, whereas it turned out to be deadly.

17. How many foods are there that looks delicious, whereas they are harmful and injurious to the health. Sin also although covered by pleasure is injurious and can kill a persons soul.

18 ) Because he does not know That there is poison in the fat

18. A person is not aware that appetizing food contains poison in the form of fat and is deadly. The poison is concealed in the food and only after eating it does one become aware of its consequences. Similarly only after a person sins, does he realize its harmful effects because the poison of the soul is concealed in the enjoyment.

19) And fear the evil of (both) hunger and satiation.

19. One should fear the evil of both, hunger is sometimes worse as it leads to disbelief (kufr). This is more harmful than overeating.

20) For most times hunger (poverty) is more evil than overeating.

20. Extreme hunger leads a person towards the sin of stealing, lying and sometimes to the extent of disbelief This is more harmful than overeating.

21) And shed tears from those eyes which have become full.

21. Allamah Busayri says that you should shed tears in repentance for the wrongs of your eyes which have become full with seeing forbidden things.

Note: Until here Allamah Busayri has spoken of all evils. Now he seeks repentance and advises us how to purge ourselves from all evils.

22) Of forbidden sights and regard it as obligatory (upon yourself) to guard your eyes from forbidden things.

22. Referring to the previous line Allamah Busayri says that our eyes have become filled with forbidden sights, that is why we should shed tears in repentance. After repenting it is obligatory on every person to abstain from unlawful sights.

23) And oppose (your) self (nafs) and Shaytan and disobey them both.

23. After repenting Allamah Busayri says that one should do his utmost to oppose his desires and the whisperings of the devil. Both of which incites one towards evil.

24) And if both of them give you sincere advice regard it as lies.

24. Here Allamah Busayri says regarding desires and Shaytan that beware most definitely they will always lead you towards sin, and even if they were to sincerely advise you, always regard their advise as lies.

25) And do not obey them both (nafs and Shaytan) as an enemy or as a wise (person).

25. Regard nafs and Shaytan with suspicion in all affairs, whether it be advice as this will mislead you whether it be hatred of your enemy. And if you regard them as an enemy then do the opposite of what they tell you.

26) For you know well the deception of (such) an enemy or a wise (person).

26. It is common knowledge how deceptive and harmful an enemy or a wise person who is against you, can be, therefore always be on your guard against the schemes of both (nafs-shaytaari and enemy-wise) person.

27) I seek forgiveness from Allah from such sayings (preachings) which I do not practice upon.

27. Allamah Busayri seeks forgiveness from Allah for not practising what he preaches.

28 ) For verily I have attributed (claimed), through this, offspring from a barren woman.

28. Allamah Busayri compares his preaching without practising, like a barren woman who conceiving a child.

29) I command you to do good but I do not command myself to do the same.

29. Allamah Busayri further elaborates that he commanded others to do good but he himself did not practice. Sincere regret is expressed by him.

30) And I was not steadfast (on deen) so then of what use (value) is my saying to you: “Be steadfast!” (on deen).

30. Allamah Busayri says that he commanded others to be steadfast and punctual on religion and worship but he himself did not do this. Therefore of what value can this command be when he himself did not place any value in it.