poetry

1/1 wah kya jud o karam

wah kya jud o karam hai shah e bat’haa teraa

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v1-n67 muzdah baad ay aasiyo

muzhdah bād ay áāsiyO, shāfiý shah-e-abrār hai

tahniyat ay mujrimO! zāt e khudā Ghaffār hai

 

ársh sā farsh-e-zamīN hai, farsh-e-pā ársh-e-barīN

kyā nirāli ţarz kī nām-e-khudā raftār hai

 

chānd shakh ho peyD boleN jānwar sajdey kareN

bārakAllāh marjiý e áālam yahī sarkār hai

 

jin ko sū-ey āsmāN phaylā key jal thal bhar diye

şadqah un hāthoN ka pyārey hum ko bhi darkār hai

 

lab zulāl e chashmah e kun meiN gundhey waqt e khamīr

murdey zindah karnah ay jaaN tum ko kyā dushwār hai

 

gorey gorey paauN chamkā do khudā key wāstey

nūr kā taDkā ho pyārey gor ki shab tār hai

 

terey hi dāman pey har áāsi ki paDti hai nazar

eyk jān e bey khata par do jahāN kā bār hai

 

josh e ţūfāN baĥr e bey pāyāN hawā nā sāzgār

nuĥ key mawlā karam kar dey to beyDa pār hai

 

raĥmatu’l li’l áālamīN terī duhāyī dab gayā

ab to maulā bey tarah sar par gunah kā bār hai

 

ĥayrateN haiN āyīnah dār e wafūr e wasf e gul

un key bulbul kī khamoshi bhi lab e iz’hār hai

 

gūnj gūnj uThey haiN naghmāt e razā sey būstāN

kyuN na ho kis phūl ki mid’ĥat meiN wā minqār hai

1. Glad tidings be to you O sinners; your intercessor is the prince of righteous

2. Congratulations! the Lord Almighty is known as Al-Ghaffār, the Forgiver.

 

3. The earth under his feet is like the Exalted Throne; and the sole of his foot is above the Throne

4. By Allāh! what a graceful walk thou possess!

 

5. The moon was split; trees spoke and animals prostrate

6. Allāh’s Blessings upon him; he is the refuge, a sanctuary for the world.

 

7. He spread them towards the heaven and filled the earth with rain

8. O beloved! We too need the alms given from those blessed hands.

9. Your lips have been raised by the pure spring of ‘kun

10. My beloved! It is not difficult for you to raise the dead.

 

11. Let those fair and radiant feet shine upon us, for the sake of Allāh

12. O beloved, Show us a ray of light; the grave is pitch-dark.

 

13. Every sinner looks upon you for deliverance

14. The burden of both worlds rests upon a single sinless life!

 

15. The storm rages, the sea is in tumult as it swells and the wind is not helpful;

16. Yet, we shall survive if the Master of Nuĥ has mercy

 

17. O, the Mercy for the universe, help! I am crushed [under the weight]

18. My Lord! A huge load of sins rests upon my head like none other

 

19. Those who behold the attributes of this flower are awestruck, perplexed;

20. His nightingale is speechless, and its state [of being spellbound] is itself an eloquent expression.

 

21. The melodies of Raza echo resoundingly in the gardens

22. And why not? Does he not sing the praises of the majestic flower?

1. Glad tidings be to you O sinners; your intercessor is the prince of righteous

2. Congratulations! the Lord Almighty is Al-Ghaffār, the Forgiver

muzhdah: glad tidings. áāşī: sinner bār: righteous, pious, and its plural is abrār. shah-e-abrār is prince of the righteous. tahniyat: congratulations

The Imām raĥimahullāh contrasts it thus: Sinners should be glad with the hope of intercession by the Prince of Righteous and in the presence of the Oft-Forgiving.

3. The earth under his feet is like the Exalted Throne; and the sole of his foot is above the Throne

4. By Allāh! what a graceful walk thou possess!

The first line is an allusion to the Ascension when RasūlAllāh şallAllāhu álayhi wa sallam went past the Throne and hence, the earth under his feet is as precious as the Throne.

And the second line should actually be: ‘kyā nirālī tarz ki – Allāh! – raftār hai’ Alahazrat has modified it to fit the meter by replacing the name itself with a pointer instead: ‘nām-e-khudā’ as an interjection.

5. the moon was split; trees spoke and animals prostrate

6. Allāh’s Blessings upon him; he is the refuge, a sanctuary for the world

marjiý: a place of safety, a haven, a sanctuary, refuge;

The first line mentions miracles of the Prophet şallAllāhu álayhi wa sallam which are used to draw the conclusion in the next line: ‘He is the refuge towards whom the world turns.’ Naturally, this is granted by Allāh táālā to His beloved Prophet.

marjiý also means ‘authority’ or ‘source.’ marjiý al-úlamā: an authority acknowledged by scholars as a reference and a source as we describe Alahazrat.

A similar verse in the Burdah:

jā’at li dáwatihi’l ashjāru sājidatan

tamshī ilayhi álā sāqin bilā qadamī

Trees came to him prostrate, upon his beckoning

Walking towards him on shins, not feet

And verses by Ibn Abidin:

wa muújizātin tawālat qabla mabáthihi

fa kāna yubşiruhā bil áyni kulla ámī

fađ đabbu kallamahū, wa’l jadh’ú ĥanna lahū

wal badru shaqqa lahū min bahīri’l ĥukami

wa’sh shamsu qad waqafat min baádi mā gharabat

was saĥbu qad wakafat lammā da’áā bi famī

His miracles manifest, long ere he was sent

So obvious they were, to blind they were cogent.

A lizard spake to him, for him the wood hath wept;

The moon hath split in two – on his command accept.

The sun had set, but yet: the day he did restore

A pray’r from his lips, and clouds began to pour.

7. He spread them towards the heavens and filled the earth with rain

8. O beloved! We too need the alms given from those blessed hands

In ĥadīth, there is a story about a companion who complained to RasūlAllāh şallAllāhu álayhi wa sallam about famine and he şallAllāhu álayhi wa sallam was sitting on the pulpit. He raised his hands and prayed for rain and before his raised hands came down, the skies began to pour. It poured so much that after a while people complained of flood.

Alahazrat says, when RasūlAllāh şallAllāhu álayhi wa sallam raises his hands towards the heavens, we are flooded with blessings. We are in dire need for you to raise those beautiful hands and give us alms.

9. Your lips have been raised by the pure spring of ‘kun’

10. My beloved! It is not difficult for you to raise the dead

zulāl: pure water chashma-e-kun: ‘the spring of kun.’ Allāh táālā created the world with the word kun or ‘Be.’ That is His awesome Power. Alahazrat says that the lips of RasūlAllāh şallAllāhu álayhi wa sallam were granted a ray, a reflection from the Awesome Power of the Word ‘kun’; and therefore, it is not difficult for you to breathe life in the dead [like sayyidunā Ýīsā álayhi’s salām would say: ‘I give life by Allāh’s leave’].

I have used ‘raise’ in the first line to mean ‘knead’, because that is how the Imām described it. ‘When you were created’ is described as an Urdu/Arabic idiom: ‘when you were kneaded from clay and then raised.’

‘I was a Prophet when Adam was still as kneaded clay.’ [see Maqāşid al-Ĥasanah, no.837]

11. Let those fair and radiant feet shine upon us, for the sake of Allāh

12. O beloved, Show us a ray of light; the grave is pitch-dark

The first line mentions his fair and pure white feet and contrasts with the pitch-black darkness mentioned in the next line. And, gorey meaning ‘white’ is used with gor meaning grave for alliteration.

13. Every sinner looks upon you for deliverance

14. The burden of both worlds rests upon a single sinless life!

In Urdu/Persian dāman or ‘mantle’ is idiomatically used to indicate ‘a place of refuge.’ Like a loving mother hides her scared child in her mantle. He is sinless – jaan-e-beykhaţā; and sinners look beseechingly upon him for intercession. Verily, the burden of both worlds rest on his lone sinless shoulders – because even prophets have turned us away to find another intercessor and none has accepted except him.

15. The storm rages, the sea is in tumult as it swells and the wind is not helpful;

16. Yet, we shall survive if the Master of Nuĥ has mercy

Nuĥ álayhi’s salām was delivered along with his followers from a raging storm and flood; and RasūlAllāh şallAllāhu álayhi wa sallam is the master of Nuĥ álā nabiyyinā wa álayhi’s şalātu wa’s salām and surely, his followers will be delivered from any storm!

josh e ţūfān: the rage of the storm baĥr e bey pāyāN : unfathomable sea hawā nā sāzgār: unhelpful winds

17. O, the Mercy for the universe, help! I am crushed [under the weight]

18. My Lord! A huge load of sins rests upon my head like none other

RasūlAllāh şallAllāhu álayhi wa sallam is the Mercy for the universe. And Allāh táālā asks us not to despair of His Mercy. He tells us to come to this Mercy to gain mercy – and so we come to him with this plea.

19. Those who behold the attributes of this flower are awestruck, perplexed –

20. The silence of his nightingale is also an eloquent expression

The nightingale is speechless with wonder to sing his praise; because even those who are more worthy and described his attributes are at a loss of words to describe him.

āyīnah dār: one who describes attributes; wafūr: in plenty waşf-e-gul: the attributes of The Flower.

Thus, it means: ‘those who describe the attributes of The Flower in plenty’ or ‘those who describe the many attributes of The Flower’

This is an indication towards the famous ĥadīth of Sayyiduna Álī rađiyAllāhu ánhu describing the attributes [shamayil] of RasūlAllāh şallAllāhu álayhi wa sallam and he said: ‘Whoever chanced to look upon him suddenly was awestruck..’ [Tirmidhi 3638, Shamayil,7.] And the general tone of description in that ĥadīth, where an eloquent man as Mawlā Álī rađiyAllāhu ánhu says “..neither this, nor that..” as if he is searching for apt words to describe him; as if he is not satisfied with the words he is using.

ĥayrāN huN merey shāh maiN kyā kyā kahūN tujhe?

I am perplexed my Lord! What all shall I call you?

21. The melodies of Raza echo resoundingly in the gardens

22. And why not? Does he not sing the praises of the majestic flower?

mid’ĥat: praise minqār: beak, wā: open; thus, wā minqār means: [the nightingale] parts its beak in his praise; in other words, ‘sings his praise’.

The last verse is a question for emphasis and the Imām says, ‘After all, whose praise does the nightingale sing? It is the most precious flower and naturally, such praise will echo in gardens.’

This is like the beautiful Arabic verse:

mā in mada’ĥtu muĥammadan bi maqālatī

[wa] lākin mada’ĥtu maqālatī bi muĥammadī

I have not praised Muĥammad şallAllāhu álayhi wa sallam in my verse;

Rather, my verse has become praiseworthy because of Muĥammad’s mention şallAllāhu álayhi wa sallam

 

 

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the qadri chain

Alahazrat narrates in verse, the chain of scholars reaching to RasūlAllāh şallAllāhu álayhi wa sallam through Ghaws al-Aážam Ábd al-Qādir al-Jīlānī rađiyAllāhu ánhū.

silsilah e áāliyyah qādriyah barakatiyah rizwiyyah

yā Ilāhi raĥm farmā Muşţafā ke wāstey
yā RasūlAllāh karam kījey Khudā ke wāstey

mushkileñ ĥall kar shah e mushkil kushā ke wāstey
kar balāyeñ radd shahīd e karbalā ke wāstey

sayyid e sajjād ke şadqey meiń sājid rakh hameñ
ílm e ĥaqq dey bāqir e ílm e hudā ke wāstey

şidq e şādiq kā taşadduq şādiqu’l islām kar
bey ghazab rāzī ho kāzim aur razā ke wāstey

baĥr e maárūf o sarī maárūf dey bey khud sarī
jund e ĥaqq meiñ gin junayd e bā safā ke wāstey

baĥr e shibli sheyr e ĥaqq dunyā ke kuttoñ se bachā
ek kā rakh ábd e Wāĥid be-riyā ke wāstey

bu’l faraĥ kā şadqah kar gham ko faraĥ dey ĥusn o saád
bu’l ĥasan aur bū saýid e saád zā ke wāstey

qādrī kar qādrī rakh qadriyoñ meiñ uţhā
qadr e ábdu’l Qādir e qudrat numā ke wāstey

aĥsanAllāhu lahum rizqan sey dey rizq e ĥasan
bandah e Razzāq tāju’l asfiyā ke wāstey

naşr abī sāliĥ ka şadqah, şāliĥ o manşūr rakh
dey ĥayāt e dīñ muhiyy e jāñ fazā ke wāstey

ţūr e írfān o úluw o ĥamd o ĥusnā o bahā
dey áli, mūsā, ĥasan, aĥmed, bahā ke wāstey

baĥr e ibrāhīm mujh par nār e gham gulzār kar
bhīk dey dātā bhikāri bādshā ke wāstey

khāna e dil ko ziyā dey rūu e īmāñ ko jamāl
shāh ziyā mawlā jamālu’l awliyā ke wāstey

dey muĥammad ke liye, rozī kar aĥmed ke liye
khwān e fazlullāh se ĥissah gadā ke wāstey

dīn o dunyā ke mujhe barkāt dey barkāt sey
íshq e ĥaqq dey íshqī e íshq antumā ke wāstey

ĥubb e ahl e bayt dey aāl e muĥammad ke liye
kar shahīd e íshq ĥamzah peshwā ke wāstey

dil ko achcha tan ko suthrā jān ko pur nūr kar
achchey pyāre shams e dīñ badru’l úlā ke wāstey

do jahāñ meiñ khādim e aāl e Rasūlullāh kar
ĥazrat e aāl e Rasūl e muqtadā ke wāstey

şadqah in aáyāñ kā dey che áyn: ízz, ílm o ámal
áfw o írfāñ áāfiyat aĥmed razā ke wāstey
 

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the lonely nook

This autobiographical quatrain was penned by Alahazrat Imām Aĥmed Riđā Khan raĥimahullāh:
na marā nosh zeh taĥsīN; na marā nīsh zeh ţaán
na marā gosh ba mad’ĥay; na marā hosh zamay
manam o kunj khumūli ke naganjad dar way
juz man o chand kitābay o dawāt o qalamay

 

Urdu translation:*
na mujhe mad’ĥ ki khwahish, na mujhe khaţra e zam
na kisī wāh kī parwāh, na kisī āh kā gham
maiN huN us gosha e tanhāyī ka rahne wāla
key jahāN chand kitābeN haiN dawāt aur qalam

 

English translation
I flatter none, nor others deride –
No praise i heed; no curse, no chide.
The lonely nook has, where i dwell,
A few books, inkpot; and a quill.

 

The quatrain calligraphed in Alahazrat’s own hand:

* Probably by Shaykh Sayyid Muĥammad Kichauchawi (Muĥaddis Azam e Hind) raĥimahullāh as it appears from the biographical note in his diwan: Farsh pe Arsh.

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everything in its time

ay raza har kaam ka ik waqt hai
dil ko bhi aaraam ho hi jaayega

O Raza! There is a time (destined) for everything
The heart will eventually find peace.

Hadayiq e Bakhshish, Vol.1, No.

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