Figure 2. An illustration of Salvadora persica (Source)
Among the corpus of Islamic medical texts there are few which specially connect medicine and religious law (fiqh). These are the forms of treatment mentioned in basic Islamic texts of the Qur’an and Sunnah. One of them is the usage of Siwak or Miswak, a teeth cleaning twig usually made from the arak tree (Salvadora Persica). “The toothstick is cleansing for the mouth and pleasing to the Lord”, says one of the ahadeeth from the al-Bukhari collection. As a rule, it was used before going to congregational prayer, just after the ritual abolition. Today, Siwak can be purchased in almost every market, amongst Muslims, in the Middle East or the West. The texts providing rules for general dental care already existed in the “Golden Age” of Islamic medical scholarship, which there are a few treatises dedicated specially to the issue of Siwak, virtues of its usage and other benefits. Among the oldest texts, addressing the subject, there is one by Yuhanna ibn Masawayh (d. 854) and Hunayn b. Ishaq (d. 873).[1] Numerous contemporary studies confirm that the Salvadora Persica plant and its extracts exert beneficial effects on oral tissues and help to maintain good oral hygiene.[2]
Most of the oldest Muslim treatises on Siwak remain in a manuscript form. However, similar works on this issue have also appeared in later periods. The newest manuscript (still unpublished), which is going to be analyzed in this article, is written by the great Ottoman encyclopedist, Muhammad bin Mustafa al-Aqkirmani (d. 1760).
Biography
Not so much is known about this scholar, but nevertheless more than 40 texts produced by him are preserved (and few of them even published, mostly dedicated to Islamic theology and logic). He was born in the city of Aqkirman (or Akkerman), now known as Bilhorod-Dnistrovs’kyi in the Odessa region of Ukraine. In the time between 1484 and 1812, this part of present-day Ukraine was under the rule of the Ottomans with an ethnically mixed population (Ukrainians, Romanians, Tatars, Nogais, Armenian, Jews and others). Born around 1700, Muhammad bin Mustafa al-Aqkirmani started his career in his homeland and then traveled to Istanbul. We do not know exactly where he studied, but since 1737 he was in office as a judge, starting from Izmir, and then going to Cairo, and finally, Makkah. He died in Makkah, in 1760, having been a chief Hanafi judge in the Holy City.[3]
Figure 3-4. Left, opening page from one of al-Aqkirmani’s manuscripts devoted to the used of Siwak, 18th C. (Source). Right, 18th century hand-illustrated page from an Ottoman Turk dental book (Source)
Most of the works written by Muhammad al-Aqkirmani are glosses and commentaries to the treatises of the past (hawwashi and shuruh, as it was typical for his time); however, he authored few “independent” treatises like the work on the infinity of divine knowledge (Al-’Iqd al-Laali fi bayan ‘an ‘ilmuhu Ta’ala gayra mutanahi)[4] and copious bio-bibliographical work “Definitions of the Sciences and Descriptions of the Authors” (Ta’arifat al-Funun wa Manakib al-Musannifin).[5]
Treatise on Dental Care
Among other texts, there is a small treatise entitled “Risalah fi hukm al-Siwak”. One of the copies preserved, is located in the National Library of Medicine (Washington D. C., USA).[6] Written in Arabic, it contains just 4 leaves with dimensions 20.5 x 12.8 (text area 14 x 5.7) cm and 19 lines per page. The title is given on fol. 1b line 6 as Risalah fi hukm al-siwak. The author’s name given on line 5 of fol. 1b as Muhammad al-Aqkirmani (fa-yaqul Muḥammad al-Āqkirmānī…). Unfortunately, the copy is undated and unsigned, but the appearance of the paper, ink, and script suggests late of 18th century.
There are some marginal annotations, possibly in the same hand as the unnamed copyist. The volume consists of 4 leaves. Fol. 1a is blank except for an owner’s stamp and signature for al-Sayyid Muhammad ‘Ata’ Allah and one signature for another owner. The catalogue description says that the treatise is a “small tract on the use and the social, physical and religious benefits of the toothbrush (Siwak) was composed by one Muhammad al-Aqkirmani and preserved in a unique copy”.[7]
The treatise consists of five parts. The first is about hukm al-siwak, meaning the statements of Shariah concerning it. Among the two main positions (the one is that it is “preferable” to use it and the second that it is Sunnah, meaning a very desirable action to follow what Prophet Muhammad did), the author supports the last one, also provided in the past by well-known Hanafi scholar Yusuf al-Qaduri (d. 1037).[8] When hukm is established, Muhammad al-Aqkirmani goes to the discussion of what Siwak essentially is (aslu-hu). “It is favorable for al-Siwak to be made from some bitter tree which will delete bad breath from the mouth and teeth with a subsequent fragrance, with the only exception of pomegranate and sugarcane”.[9] The author does not explain why it is prohibited to use these trees, but other authorities of Hanafi school (like well-known Ibn ‘Abidin, d. 1784) were explaining that these threes are “harmful for the mouth”.[10] The best one, as continues Muhammad al-Aqkirmani, is arak, because this is the one mentioned in “prophetic medicine” (al-tibb al-nabi).[11]According to Abu Hanifa, says Muhammad al-Aqkirmani, “arak makes the speech eloquent, the appetite stimulated and the brain clear”; similar words are really attributed to Abu Hanifa but the real source of them is not mentioned.[12]
Figure 7. A popular toothpaste with Siwak extract (Source)
For the next two chapters, Muhammad al-Aqkirmani mostly outlines, how to use Siwak and in which places, coming to the idea (after mentioning ahadeeth and saying of the scholars like Kamal al-Din bin al-Hammam, d. 1457) that it is better to use in all the times and not merely before prayers. Going to the last chapter, “Benefits of Siwak”, he counts both spiritual and material sides of it: for example, Siwak discourages the shaytans and attracts the angels, makes the body stronger and the sight powerful. What is interesting here, is that Muhammad al-Aqkirmani discusses the influence of Siwak on the brain, saying that it keeps the mind remembering Islamic creed la ilaha illa Llah (“there is not God but Allah”) before going to die. Thus, Siwak stimulates proper thinking, in contrast to opium, hyoscyamus and hashish. All of them (and first of all, hashish) are prohibited since they divert people from the remembrance of Allah.[13]
Concluding remarks
It may be stated that Muhammad al-Aqkirmani as one of the Islamic scholars from the “Post-Classical Period” of Islamic intellectual history (i.e. between 13th and 18th) addresses the issue of Siwak in two perspectives, the first being legal and the second, medical. Of course, he was not the first one to discuss this issue (many times legal status and benefits of siwak were argued before him), but even his brief contribution seems to be significant. On the one hand, Muhammad al-Aqkirmani could be seen as an Ottoman Sunnah revivalist (being among the followers of so-called Kadizadeli puritan movement),[14] but on the other hand he tended to evaluate Islamic tradition in more rational and pragmatic way, in this case, the medical science.
Figure 8. Salvadora Persica, Siwak tree (Source)
References
[1] Boss, Gerrit, The miswãk, an aspect of dental care in Islam, Medical History, 1993, Vol. 37, p. 68-79..
[2] Halawany, Hassan, A review on miswak (Salvadora persica) and its effect on various aspects of oral health, The Saudi Dental Journal, Volume 24, Issue 2, April 2012, p. 63-69.
[4] See analysis: Yakubovych, Mykhaylo M.Muhammad al-Aqkirmânî and his ‘Iqd al-La’âlî: The Reception of Ibn Sînâ in Early Modern Ottoman Empire”, Journal for Ottoman Studies, 2013, Vol. 41, pp. 197-217.
[5] See anlysis: H. Toksöz, Muhammed Akkirmânî’nin Ta’rîfâtü’l-fünûn ve menâkıbü’l-musannifîn Adlı Eserinde Felsefî İlimler Algısı, Journal for Ottoman Studies, 2013, Vol. 41, pp. 177-205.
[6] Al-Aqkirmani, Muhammad, Risalah fi hukm al-siwak, National Library of Medicine, MS A 19.1, f. 1b-4b.
[7] Catalogue: Dietetics and Regimen, https://www.nlm.nih.gov/hmd/arabic/diet3.html.
[8] Risalah fi hukm al-siwak, f. 2a.
[9] Risalah fi hukm al-siwak, f. 2b.
[10] Ibn ‘Abidin, Radd al-Mukhtar ’ala al-Durr al-Mukhtar, Vol. 1 (Riyadh: Dar ‘Alam al-Kutub, 1423/2003), p. 235.
[11] Risalah fi hukm al-siwak, f. 2b.
[12] Al-Qahtani, Jabeer bin Saleem, Mawsuah Jabeer li-l-Tibb al-Ashshab, Vol. 2 (Riyadh: Maktabah al-‘Ubeykan, 1429/2008), p. 32.
[13] Risalah fi hukm al-siwak, f. 4a.
[14] Yakubovych, Mykhaylo, Crimean Scholars and the Kadizadeli tradition in 18th Century, Journal of Ottoman Studies, 2017, Vol. 49, pp. 155-171.
(O) My Lord! Send salutations and greetings forever upon Your beloved (A) who is the best of all creations. (The beloved Prophet) Muhammad (A) is the Leader of both worlds and both creations (man and jinn); and of both groups, Arabs and non-Arabs.
PROLOGUE
The Qaseedah Burdah, (The Poem of the Scarf) or the Mantle or Cloak of Rasoolullah A is a Qaseedah (panegyric) composed by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه in the praise of Rasoolullah A. Imam Busiriرحمة الله عليهwas born in Egypt in 608 A.H. and died in 695 A.H.
Imam Busiriرحمة الله عليه composed the Qaseedah after suffering from a stroke which left him partially paralyzed. He رحمة الله عليهprayed to Allah Almighty to make well and bestow him recovery from his disease. Then, after praying, heرحمة الله عليه fell asleep. In his dream, he رحمة الله عليه saw himself reciting the Qaseedah upon Nabi Akram. After reciting, Nabi Akram touched the paralyzed part of his body and put his Burdah (blanket) over him. When Hadhrat Imaam Saalih Sharaf-ud-Deen Al-Busiri رحمة الله عليه awoke, he رحمة الله عليه discovered that he رحمة الله عليه had been cured of his paralysis.
Since then, the verses of The Qaseedah Burdah have been learnt by heart and many people have inscribed on the walls of mosques and religious institutes all over the Muslim world; and it is also recited with eager, spirit and love.
It’s also nice to learn that more than 90 commentaries have been written on this Qaseedah Burdah; and has been translated in many languages of the world including Turkish, Urdu, Berber, Punjabi, German, French, English, Persian and Saraiki.
In relation to Durood, Allah Almighty recounts in the Holy Qur`an:
“Verily, Allah (Almighty) and His (all) Angels keep sending Durood (salutations) on Nabi (Mukarram A). O believers! You (do) send salutations and greetings on him (A).”
Similarly, the virtues and importance of Durood is described in too many Ahadith.
Hadhrat Anas Bin Malik narrates: the Holy Prophet (A) said, “The person who recites durood once upon me, Allah (Almighty) sends (His) blessings, removes his ten sins and ten steps of his status are raised for him”. 2
Hadhrat Hasan Bin Ali narrates: the Holy Prophet A said, “Recite durood upon me wherever you are; indeed, your durood (does) reach me”.3
With the blessings of Allah Almighty, for the first time in the history of Islam, Minhaj ul Qur`an International has organized to recite durood upon Nabi Mukarram Aday and night without any disconnection and pause in Central Secretariat of Tehreek. The building, nominated for this purpose is called “Gosha-e-Durood”. Where Insha`Allah the voices of
This is the blessings of Allah Almighty Who has bestowed His special Rahmat on us that He has made us amongst the Muslims; and then amongst the followers of His beloved Prophet Hadhrat Muhammad (A). It’s our faith that the reciting and sending Durood upon Nabi Akram (A) is such an ‘Ebadah (عبادت) which is never rejected. It gives us the guarantee of its acceptance (approval).
I request all of my brothers and sisters to make their habit to recite the Durood on a daily basis as much as they can. This would show our deepest love with our Nabi Akram (A); and this is how we can hold the rope of Allah Almighty; and do spread this message to the masses to your level best. The habitation of reciting the Durood is also the guarantee that Allah Almighty would take the responsibility of all works of reciter regarding both this life and Hereafter.
I am really thankful to all who assisted and guided me in writing this book especially Mr. Muhammad Farooq Rana and Mr. Sajjad ul Aziz Qadri. May Allah Almighty give all of us such a reward which causes the real pleasure and never leads to decline.
I have tried my level best to make perfection and would appreciate if the reader of this book lets me know about any shortcoming regarding the translation of Qaseedah Burdah.
I pray to Allah Almighty to forgive all of our sins, especially of those who recite, spread the message of recitation of Durood, teach the Durood, listen to the Durood, convince to it and publicize the Durood; and give all of us love for Nabi Akram (A), his Family, his Companions (y); and give who follow them, the real peace and calm and the success in both this life and Hereafter for the sake of His beloved Prophet Muhammad (A).
Nabi Mukarram A said: “None of you has (perfect) Eman (Faith) until I am more beloved to him than his parents, his children and all mankind”.
Love for Rasoolullah A, no doubt, is the perfection of our Eman. This love can only be achieved if we know and understand the perfections and lofty status of Sayyidina Rasoolullah A in the sight of Allah Almighty. The coming translation and commentary of the Qaseedah Burdah highlights the exalted status and perfections of Sayyidina Rasoolullah A.
The virtues of Qaseedah Burdah are countless; some of its virtues and specialties which are written in the books are as under:
For long life (blessings in life) recite Qaseedah Burdah for 1001 times.
For taking away of difficulties recite it for 71 times.
For the removal of drought recite it for 300 times.
For wealth and effects recite it for 700 times.
To have male offspring (children) recite it for 116 times.
To make possible and easy all difficult tasks recite it for 771 times.
One, who recites Qaseedah Burdah daily or gets someone else to recite it, and thereafter makes Damm (blow) on him, will be safeguarded from all hardships.
One who recites Qaseedah Burdah once daily and makes Damm (blow) on his children, they will be blessed with long life.
One who recites it for 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
Whoever recites it in his bedroom for any work or special motives, those motives and purposes will be shown to him in a dream.
One who recites it for 41 times in an old graveyard for 40 days, his enemies will be destroyed.
Whoever recites it once daily on rose water for 7 days and gives it to someone to drink, the memory of that person who drinks that rose water will increase tremendously.
One, who is afflicted with a great mishap, misfortune, calamity or hardship, should keep 3 fasts and daily recite it for 21 times.
Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy sufferings and troubles.
The house, in which Qaseedah Burdah is read 3 times daily, will be protected from big troubles.
If a person has important work, he should recite it for 26 times at the night of Jum’ah (Thursday evening) and give 26 things in charity.
The house, in which this Qaseedah is kept, will be safe-guarded from thieves, etc.
Whoever recites Qaseedah Burdah for 7000 times in his lifetime, will live up to the age of one hundred years.
Whoever reads it over rose water and sprinkles it over his clothes, will become respected and loved by the creation of Allah Almighty.
If a person recites it once daily during his journey, will be protected from ail hardships of travel.
One who is in debt should recite it for 1000 times.
If someone recites Qaseedah Burdah for 41 times, or has someone else to read it for him at the night of Jum’ah, for a certain aim or purpose, his aim or purpose will be fulfilled.
The house in which this Qaseedah Burdah is read regularly will be saved from seven things:
The evil of Jinn.
Plague and epidemics.
Smallpox.
Diseases of the eyes.
Misfortune.
Insanity.
Sudden death.
The house in which the Qaseedah is read daily, its inhabitants will also be bestowed with seven benefits:
Long life.
Abundance in sustenance.
Good health.
Help (from Allah).
One will see the Noor (splendour) of Sayyidina Rasoolullah A.
Wealth.
Happiness and contentment.
Whoever wishes to know whether he will get benefit or harm from a journey, should read the Qaseedah Burdah for 3 times, and before reading it, he should recite Durood 1000 times, he will thereafter be informed in a dream by Rasoolullah A whether it would be beneficial or harmful to travel.
One, who wishes to know the condition of a traveler, should recite the Qaseedah Burdah for 3 times along with Durood on a Thursday night.
To remove the evil effect of jinn, read once daily for 40 days and make Damm (blow) on the affected person.
If a child is born, then read it for 9 times on sea water and bath the child with it. The child will be saved from all types of disasters and calamities.
For labour pains (child birth), read for 3 times and blow (make Damm) on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well; there would be ease in child birth immediately.
One, who reads Qaseedah Burdah once after getting on a ship and passes through a severe storm, will be safeguarded.
One, who is in jail, should recite it continuously and he will be released.
If lands are infertile and barren, read and blow (make Damm on the seeds, thereafter plant them, there would be abundant crops.
If farmlands are infested or plagued with locusts, then recite Qaseedah Burdah for 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 “Qaseedah Burdah” is read, Insha`Allah that purpose will be fulfilled with the precondition that ones earnings and food is halaal (permissible).
Section One
Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليهhas spoken about his love for Rasoolullah A. He رحمة الله عليه tries to conceal this love and his beloved. This is why we see that He رحمة الله عليه has not described the name of Rasoolullah A directly in the whole section. We observe that he رحمة الله عليهhas mentioned the places and things which are near to Madinah so that Rasoolullah A is pleased. His love for Rasoolullah A has made him uneasy and restless.
Or is it because of the breeze blowing from Kaazimah (a place near Madinatul Islam). Or is it the lighting (that has) struck in the darkness of the night Idham (a place near Madinatul Islam).
What is the matter with your eyes, (the more) you say to them to stop (the more) they continue to flow. And what has happened to your heart, (the more) you say to it to come to its senses (normal condition, the more) it is distracted (troubled).
If you had not fallen in love, you would not have shed tears at the ruins (of your beloved) nor would you have become restless due to the remembrance of the ban (cypress tree) and High Mountain.
And the deepest love has carved two lines of weakness and (constantly shedding) tears (due to grief and fear) on your cheeks like yellow rose and the reddish tree (hence, your face is withered).
You (O listener) have sincerely advised me (and) I have not paid any attention to it. Verily, a (true) lover is deaf to those who advise (and criticize him).
I regarded the advice of the elders with suspicion in reproaching me. (No doubt,) the wisdom in the advice of the elders is above (any) suspicion.
Section Two
Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه described in this section about restraining lust and carnal desires. In this section he رحمة الله عليه relates that a man indulges into love due to lust and carnal desires and requirements. He رحمة الله عليهalso has related that his life is spent in sins. And on this act, he sincerely regrets and asks for forgiveness from Allah Almighty.
On the other hand, he رحمة الله عليه also mentions that lust and carnal desires are also important to fall in the love of Rasoolullah A. He رحمة الله عليه mentions that a pure love can be attained by the purification of oneself from lust and carnal wishes and desires. This section provokes a man to fall into the love of Rasoolullah A; and it also draws a man to seek forgiveness from Allah Almighty.
For verily, my soul (Nafs Ammarah, which) calls me to evil, due to its ignorance, did not pay (any) attention to the advice from the warning by grey hair and old age.
And your self (desires) is like a child (infant), if you let him keep on drinking milk he will come of age with the habit of drinking (milk). And if you wean it, will stop.
So, control its (Self, نفس) inclination (towards desires) and beware, it may not overpower it (yourself). Verily, lust whenever it overpowers (it) kills or makes (your character) spotted.
And shed tears from (those) eyes which have become full of forbidden sights and mark an obligatory (duty upon yourself) to guard your eyes from forbidden things.
And (O follower of virtue!) oppose (your) self (Nafs, نفس) and Satan and disobey them both. And if both of them give you (even) sincere advice, (do) regard it as lies.
And don’t obey them both (Nafs and Satan) as an enemy or as wise (person). For you know (very) well the deception of (such an) enemy or a wise (person).
I seek forgiveness from Allah (Almighty) from such sayings (preaching) which I do not practice upon. For verily, through this, (it is same like that) I have attributed (claimed) offspring from a barren woman.
I command you to do good but I do not command myself to do that (the same); and I did not become steadfast (on Deen / the right path) so, then what is the use (value) of saying to you, “Be steadfast”.
And I did not offer voluntary worship before death; and I did not offer prayer nor did I keep fast except what was obligatory.
Section Three
In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described the love of Rasoolullah A ; and openly mentions and begins the praises of Rasoolullah A. He رحمة الله عليه shows unrestricted and unlimited love. He رحمة الله عليهsays when Allah Almighty has crossed the limit of love for his Messenger then why not we try to do to our level best.
I disobeyed the Sunnah (the way of passing life) of (Nabi Akram A) who passed the nights in worship until his feet complained of injury due to being swollen.
And (very) high mountains of gold (presented themselves to him to) tempt him towards it (worldly things) and he (A) showed them (the people that) how high these mountains are (but rejected the offer).
And how can the need incline such a noble personality towards this world; for if he (A) had not been (created), the world would have not come into existence.
Our Nabi (A is) the one who commands (to do good and) forbids (evil, undoubtedly) there is non (parallel to him who is) more truthful than him in saying, “No” or “Yes”.
He (A) is the most beloved (of Allah Almighty) whose intercession (شفاعۃ) is hoped for every fear (and distress) that is going to come (on the day of agony and fears).
He (A) exceeds (transcends) the prophets (عليهم السلام) physically and in noble character; and (none of other prophetsعليهم السلام) can reach (touch) his knowledge and noble nature kindness.
And all of them (the prophets عليهم السلام) obtained from Rasoolullah (A, his bounties like a) handful (of water) from the ocean or a sip from continuous rains.
And they all (prophets عليهم السلام) stopped before him at their (assigned) limits; (either like) a point of knowledge or to gain a piece of wisdom (from the wisdom of Holy Prophet A)
For he (A) is the one who was perfected outwardly and inwardly; and then (Allah Almighty), the Creator of all creations, chose him as (His) the most beloved.
Throw away what the Christians claim (attribute) about their prophet (Isa, Jesus D). Then decide and say what you wish in praise of him (except doing polytheism which the Christians do).
And attribute (claim) to his personality whatever you wish to (claim) in (his) excellence; and attribute the greatness towards his (highly) dignified status as much as you wish (except committing polytheism).
If his miracles were proportionate (according) to his (A) rank in greatness, then his (A) name, when called out, would have brought decaying bones back to life.
He (A) did not test us with that which makes our minds unable (to pass). Having keen inclination (interest, kindness) for us, neither we had suspicion (about the truthfulness of the mission of the Holy Prophet A) nor were we confounded (confused, by his policies).
His (A) perfect inner (most) nature made the people helpless from comprehending (him, so it was not understood by anyone but Allah Almighty), so there is none in near or far who is not helpless (and imperfect in grasping his inner most nature).
(The example of our Holy Prophet A is) like the sun (which) is seen by eyes (very small) from far. And yet itches (your) eyes (when you) see it from near.
And (how) can his reality be comprehended (by the people) in this world; (certainly this is a) sleeping nation (except Allah’s prophets and friends عليهم السلام) whose description of him is (nothing but like an interpretation of) a dream.
So, the extreme depth of (our) knowledge, concerning to him, is that he (A) is a man (like us). Whereas indeed he (A) is the best of all creations of Allah (Almighty).
For verily, he (A) is the sun of virtue (and blessings, and) they (all other prophets عليهم السلام) are its stars which show the people their lights in the dark.
How noble are the physical qualities of (our) Prophet (A) which are adorned with good characteristics. (Our ProphetA) is dressed with beauty; and distinguished by pleasant nature.
(He A is so delicate that looks) like a blooming flower in its freshness and (like) the moon (when it is) full in splendour and (like) the ocean in generosity and (his) fearless courage (is) like the time.
Even when (he A is) alone, (he looks) due to his grandeur (that he is) in the midst of a large army and its associates. (And he A has overcome all of them for his grandeur and no one is able to even move).
As though (he A is like) pearls (which are) well preserved in oysters (and all of this is) from the two mines, of his speech and his smiles.
لا طِيْبَ يَعْــدِلُ تُرْبـًا ضَمَّ أعْظُمَهُ طُوْبٰى لِمُنْتَشِـقٍ مِّنْـــهُ وَمُـلْتَثِـمِ
None of perfumes can be equal to the dust which is touching his sacred body. Glad tidings be to (the) person who smells this (sacred dust) and kisses it. (Undoubtedly, that man is the luckiest and blessed one.
Section Four
In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about the birth of Rasoolullah A, his Amiracles as well as incidents which took place at the time of his A birth. No doubt, all these are the signs of the greatness of our Prophet Muhammad A. The day of his birth is a blessed day. The birth of Rasoolullah A absolutely lighted up the whole universe. And Rasoolullah A’s arrival removed all troubles and difficulties from this world. So the birth of Rasoolullah A was great blessing for not only human beings but for all the creations of Allah Almighty.
His place (and time) of birth showed the scent of his pure origin; The Excellence! His birth (and apparently happening) death (both) are scented (and sacred).
On that day, the Persians perceived due to (their) perception that they were going to face a misfortune (and) warned misfortune and punishment (which) approached.
And (when) the water of river dried up, Saawah (a village in Persia) became grief-stricken; and (thirsty) goer (water bearer) returned in anger with disappointment.
And the jinni was announcing (at the appearance of the Prophet A) and the Light (of the Holy Prophet A) was shiny; and the truth (the Prophethood of Muhammad A) appeared with outward and inward qualities (of the Holy Prophet A).
(They, the polytheists) became blind and deaf. Neither did they hear the announcements of glad tidings nor was the lightening of warning seen (by them).
(Inspite of) after their fortune tellers had informed the people (infidels) that their false religion would never stand (but they yet were blind and deaf).
As though in running away they (Satans) were the brave army of Abraha (the man who wanted to demolish the house of Allah Almighty with the help of his army of Elephants) or (like that) army on which the pebbles were thrown by his palms.
Which (the pebbles) he (A) threw after their making tasbeeh (praise of Allah Almighty) in his hands, like how (Hadhrat Younus D) who made tasbeeh (of Almighty Allah) was thrown out from the stomach of the (big) swallowing (fish).
Section Five
In this section, the sacredness, sanctity, holiness and blessedness of invitation towards Islam is described by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه.
It is though (the trees were) drawing lines (while they were coming toward the Holy Prophet A) that were written with their branches (and were) making beauty (of perfection of the Holy Prophet A).
(The trees were coming towards the Holy Prophet A) like the cloud (that was) following him wherever (and whenever) he (A) went; (and it was) sheltering him from the intense heat, (which was like) from an oven in the blazing summer.
I take an oath (of the truth regarding the Holy Prophet A) by the moon (that) was split (into two pieces), it (the moon) has a special connection with his heart (which shows) the truth of my oath.
(And remember)! What excellent qualities and noble deeds (in the form of Holy Prophet A and his Companion Hadhrat Abu Bakr Siddique t) the cave (Ghar-e-Thowr) contained (in it). While every eye of the infidels (was) blind (to see) him.
And the truth (the Prophet A) and the true (Hadhrat Abu Bakr t) were not seen in the cave (by the disbelievers) and they were saying, “There is no one in the cave.”
They (disbelievers) thought (that) a wild dove had not flown away (if some one had reached or passed by it, it would have flown away) and a spider had spin a web for the Best of creation (A, if any one had reached, the web had not been there).
Whenever the time put me in distress and I took refuge in him, I received shelter from him which was not misused (therefore, the time could not harm me at all).
Whenever I asked for the wealth of the two worlds from his hand, I received a great (and better) gift from the best hand (of the Holy Prophet A) which was (ever) kissed.
And this (state of revelation in dream) was at (the period of) puberty of his Prophethood. So, at that time (of puberty) dreams cannot be denied (whatsoever these are, so it is like when a man reaches his puberty, his, this state, cannot be denied).
Allah (Almighty’s) blessing are great that Wahi is not (something which is) earned nor (any) prophet (u) was accused of (lying about what he was given of) knowledge of unseen (`Ilm-ul-Ghaib).
His miracles are completely explicit (clear and) not hidden from anyone (whosoever it is, so) without this, justice can not be established (at all) amongst the people.
To how many (patients) has his hand (the hand of the Holy Prophet A) granted liberty (cure) from disease by (his just) touching; and set free the insane from the chains of sins (and insanity).
His (A) supplication gave life to the starving year (of famine) until it (the year) became (like) a white spot (year of greenery) on black time (means this year became brighter than any of the past and future years due to its greenery).
By means of (making of this year brighter/green was) a cloud which rained so plentifully you would think, a large river (was) flowing from the sea or like the heavy flood of Arim.
Section Six
The miracles of the Holy Qur’an are described in this section by Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه. We learn from this section that every miracle of all other Messengers of Allah Almighty was temporary. But the Holy Qur’an is a miracle which is everlasting and witnessed by all people. Its doors are open for everyone whosoever it is to come and learn from it. In this section, Imam Al-Busiri رحمة الله عليه encourages one who recites the Holy Qur’an. He also encourages the people to act upon the commandments of Allah Almighty which are narrated in the Holy Qur’an.
(O, who advises me to shorten what I say), allow me whatever my character is (to describe) the miracles of him (which are so) evident (plain) like the (lightening of) fire which is made) for guests on the hillside at night.
When a pearl is set (in a necklace in good order) it enhances the beauty (of necklace) and when (the very same pearls is) not strung (on a necklace) its value does not reduce.
So why not the ambitions of admirer increase towards that entity (the Holy Prophet A, who is) the compendium of noble character and good habits (so that he can get maximum blessings of Rasoolullah A).
The verses of truth (which are revealed to Rasoolullah A) from the most Merciful (Allah Almighty) are newly heard (but) are eternal, (these verses are) the quality (of Allah Almighty which is described) with eternity.
These verses will remain forever, therefore, this (Holy Qur’an) is superior to every miracle of (other) prophets (عليهم السلام, because) when (their miracles) appeared (the people observed them); but (their miracles) did not remain (forever).
Whenever this (Holy Qur’an) was opposed by any out and out aggressive enemy, he returned from opposing it (and was willing to) embrace it (peacefully).
Eloquence of these (verses) refuted the accusation of its objections, (just as) a respectable (high minded or a very conscious in point of honour) man keeps off the hand of a wrongdoer from his esteem.
The meanings of these (verses of Holy Qur’an are) like the waves of the ocean in helping (to make abundance of themselves and their meanings); and (the Qur’an) exceeds the jewels of the sea in beauty and value.
The eyes of the reciter of this (Holy Qur’an) become cold (get peace and calm), so I said to him, indeed you have succeeded (so) hold (and be connected forever with) the rope of Allah (Almighty).
(So) if you recite this (Holy Qur’an) due to the fear of the heat of blazing fire (of Hell), then you have (definitely) extinguished the blazing fire with its cool water.
As though these (verses of Holy Qur’an) are (like) the Pond (Al-Kauthar in Paradise) with which faces of the sinners are illuminated (brightened), even though they came to it (with their faces) as black as coal.
And (these verses of Holy Qur’an) are like the straight bridge and scale of justice; so justice, without it, cannot be established amongst the people.
لا تَعْجَبَنْ لِّحَسُـوْدٍ رَّاحَ يُنْكِرُهَــا تَجَاهُلاً وَّهُـوَ عَـْينُ الْحَـاذِقِ الْفَهِمِ
(O listener!) Do not put (your self) in astonishment if the jealous person rejects this (Holy Qur`an). Inspite of having the knowledge (of truth and) being shrewd (he) is ignorant (and he does this due to his jealousy).
Indeed the eye rejects the ray of sun due to dust (and) the mouth rejects the (actual) taste of water due to sickness.
Section Seven
In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about the Mi’raj of Rasoolullah A. In the previous sections, he رحمة الله عليه has spoken about the birth of Rasoolullah A, miracle of the Holy Qur’an, blessedness of the invitation to Islam and the praises of Rasoolullah A. In this section, he رحمة الله عليه narrates about the invitation of Nabi Akram A toward Allah Almighty. He رحمة الله عليه also describes about the heavens, angels and Allah’s Holy Prophets عليهم السلام who met Rasoolullah A in the night of Mi’raj.
(O Prophet!)You are the best of those to whose court the seekers of bounties approach (and they come towards you for the fulfillment of their desires; they are) running (in such a state that they are) mounted on the backs of fast camels.
And O (Holy Prophet!) you are the greatest sign for whom who takes lesson; and O (Prophet!) you are (the one) who is the greatest bounty for a person who gets (opportunity) to take something of it.
(O Prophet!)You traveled over night from one sacred place (Haram Mosque) to another (Aqsa Mosque, same) as the full moon travels (at night) through intense darkness.
And (O Prophet!) you continued ascending (over night) until you reached (your) destination (which is) Qaaba Qausain (the distance of two cubits length) which is never been attained nor sought (by any other prophet).
And (O Prophet!) you were preferred (to lead other prophets عليهم السلام in prayer), due to your (high) position, by all prophets and messengers (عليهم السلام just as a) preference given by (a) servant to (his) master.
And (O Prophet!) you passed the seven heavens with them (prophets عليهم السلام, while they were in your way and met you; and you continued your journey) in (such) a procession (of angels and prophets عليهم السلام) in which you were the leader (of them).
(O Prophet! You continued your journey in the night of Mi’raj) until you did not leave (any) goal (for) any competitor (to strive for it) in (being) close nor (did you leave) any room for advancer.
(O Prophet!)You made every position (of prophets عليهم السلام) inferior by (your) advance, when you were invited (by Allah Almighty) to (His) Majestic and Unique position.
(O Allah’s Messenger! You were invited) so that you might succeed in reaching (which is) the most concealed from all eyes; and (you might succeed in attaining the) secrets (which are) well concealed.
So (Ya Rasoolallah) you got everything worthy of pride (which is not) rivaled; and you outshined every position which was not crowded (none of others could pass).
(O) People of Islam! Glad tidings be to (all of) us that we have (been bestowed) by the Grace (of Allah Almighty, such a) pillar (which) will never be destroyed.
لَمَّـا دَعَى الله دَاعِيْنـَـا لِطَــاعَتِهِ بِـأَكْرَمِ الرُّسْلِ كُنَّـا أَكْـرَمَ الأُمَـمِ
When Allah (Almighty) called (Muhammad A) who invited us to His worship (who is) the noblest of messengers, (so being noblest) we are the noblest of Ummats.
Section Eight
In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about Jihad of Rasoolullah A. After migrating from Makkah to Madinah, the Holy Prophet A was given permission to do Jihad against infidels. Hadhrat Shaykh Imam Sharf-ud-Din Al-Busiri رحمة الله عليه has described about the bravery of Rasoolullah A. He رحمة الله عليه described that his bravery was not paralleled. He رحمة الله عليه also speaks about the spirit of fighting for Islam.
The hearts of his enemies were struck with (extreme) fear at the news of his annunciation (which was the signs of his Prophethood in the form of action), just as an alarm (growling of a lion) frightens a heedless goat.
He kept on encountering with them (infidels) in every battle until they looked like meat put on butcher’s bench (they were the lesson for those who were willing to encounter with the Muslims).
They (infidels) loved to flee (from the Holy Prophet A, whom the people love to serve) that they would envy corpses which were carried away by vultures and eagles (to avoid any encounter with the Holy Prophet A; inspite of hate they became very close to him A).
It is as though the religion of Islam was a guest that visited every house of those (infidels and was) extremely desirous for the flesh of enemy (in case of encountering with the Muslims).
(At the time of war) he used to lead an ocean of army (which was riding) on galloping horses. They were brave warriors (like) massive waves (of an ocean).
(Of course!) Everyone of volunteer has hope of reward from Allah (Almighty; and) fights to exterminate the roots of (infidels) and to demolish it (infidelity).
Until the religion of Islam met them (became of them, and the nation of Islam) reunited with her family after its estrangement (until the Muslims became so strong that even the strongest and heaviest attack of enemy could do nothing; this was the way how The Holy Prophet A united the Muslims).
(The Muslim Ummah was) always taken care of by an affectionate father (from the evil of infidels) and loving husband, so she did not become (nor would become) an orphan nor a widow.
They (the Muslims) were (like) mountains, so (if you do not testify or believe in what I say) ask about them from those (infidels) who fought with them (that) what was their (infidels) experience with them (the Muslims) in each contest, (then you would come to know the reality of the glory of the Muslims).
Ask (them who were defeated by the Muslims about the condition of battle of) Hunain, (battle of) Badr and (battle of) Uhud; (and) they (Kuffar) had (such) crops (of death which were) more severe than a fatal disease.
(The Muslims made their) white shinning swords red (with the blood of infidels) after they were plunged; (and the majority of) enemies were having black hair (i.e., most of them were young).
And (Muslims) writers were writing with their arrows (and swords which were red with the blood of enemies) in calligraphic writing (on the bodies of enemies and) their pen (swords and laces) did not leave any part of their bodies untouched.
(The Muslims were completely) armed with weapons (and) they had (such) characteristic marks (which) made them different (from) them (infidels), like, a rose (that) is distinguished by (its special) marks from the thorn tree.
The wind of success (the help of Allah Almighty) sends you their (the Muslims’) fragrance, so you think every brave man (armed with weapons) to be a flower (which is) in the bud.
As though they (the Muslims) were on their horse back, like the plants on hills due to (their) strength (and bravery) not due to (their) tightness of their saddles.
The hearts of the enemies (in the war) flew into extreme fear due to their (Muslims’) bravery, so they (the hearts of enemies) could not make (any) difference between a lamb and a mighty warrior.
And you will never see any friend (of the Holy Prophet A who is) not assisted by him (A), nor will you find any enemy (of the Holy Prophet A) who is not turned into pieces.
How many queries did the words of Allah (Almighty) have with defiers concerning to him (A); and how many clear evidences (of Allah Almighty) subdued the disputes (with infidels).
It is sufficient for you as a miracle that an Ummi4 has (so vast) knowledge in the period of ignorance and has such noble etiquettes (even) in orphanage.
Section Nine
In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه seeks forgiveness from Allah Almighty through the means of the Prophet Muhammad Akram A. He رحمة الله عليه says that his life is spent in sins and disobedience. Therefore, he رحمة الله عليه regrets and seeks forgiveness from Allah Almighty.
I served him with praise, by means of which I ask (Allah Almighty) to forgive (all) sins of (my) life (which has) passed in poetry and serving (other people).
As these two (poetry and serving other people) have tied (such a belt around) my neck that (now) I fear the consequences of them. As though, I am, due to these, a sacrificial animal.
For verily, I have a security from him due to my name (being Muhammad, because the Holy Prophet A said whose name would be Muhammad or Ahmad, I would recommend for his forgiveness); and undoubtedly he is the most faithful of mankind in fulfilling his promise.
If at my resurrection he does not take me by my hand with his kindness, then say (to me), O the slipping of foot! (O, wretched and fallen in perdition).
I take refuge (in Allah Almighty) that he (A) may deprive one who is hopeful of his (A) grace; or that his neighbour (or one who takes shelter or his follower) returns from him dishonoured. (Because it does not behove hisA glory to return one who has hopes of his bounties without fulfilling.)
His bounties will never escape from (my) hand (which) was in want (of his bounty; and because he has given from his blessings, now my hand is not empty). Indeed, the rain grows flowers on the rocks.
And I do not want the flowers (effect, luxuries and desires) of the world which were plucked by the hands of Zuhair (very famous poet, the son of Sulma) through his praises of Harim (the leader of tribe Ghatfan. Zuhair wrote many poems in his praise and received a lot of effects and wealth from him.)
Section Ten
In this section Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه seeks refuge through the means of the Holy Prophet A. He رحمة الله عليه has hope for forgiveness of his sins through the means and intercession of the Holy Prophet A. He recites Durood upon Nabi Akram (A), his family, four Orthodox Caliphs and his Companions y. He رحمة الله عليه also asks Allah Almighty to forgive the writer of this poem and its reciter.
The most generous of mankind, I do not have anyone to take shelter in except you at occurrence (at the time) of widespread calamity (last day, general resurrection).
And (O) Messenger of Allah (Almighty)! Because of me, your (highly) exalted status will not reduce. When the most bountiful (Allah Almighty) will show plainly (Himself) by the name of the punisher.
For verily, amongst your bounties is this world and the Hereafter; and the knowledge of Preserved Tablit (Lauh) and the Pen is the part of your knowledge.
And (O my Lord)! Be kind to Your Servant in both the worlds; for verily, he has such patience (that) when (it is) called upon by hardship (it) runs away.
(O my Lord)! So order clouds of salutations (and blessings which) perpetually (send salutation) from You upon the Prophet (A to fall their rains of salutations upon him A) abundantly and gently.
And upon his (A) family (عليهم السلام) and his Companions (y), then upon those who follow them, (undoubtedly, they all are) the people of piety, knowledge, mercy and generosity.
(O my Lord)! As long as the easterly breezing makes the branches of cypress rustle (means as long as this world is abide shower Your blessings on the Holy Prophet A) and (as long as) the camel rider make (his) camels march with (his) enchanting (and charming) songs.
(O my Lord)! Forgive its writer and its reader (for the sake of your beloved Prophet A; and) I ask all goodness of You. O (my Lord!) You are the Most Generous and the Most Bountiful.
O (Our) Lord! Fulfill (all of) our (good) objects and forgive us what has passed (in committing sins) for the sake of (Your Beloved Prophet) Mustafa (the chosen one A), O the Most bountiful (and the most generous).
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 