ُ ‫علَى َر‬

‫سو ِل ِه الك َِریم‬ َ ‫نَح َم ُدهُ َو نُصَلی‬

Preface
In March 2016, I had the opportunity to visit National Book Foundation
Islamabad where I met the Chairman of the Foundation Dr. Inam ul Haq Javed.
It so happened that he had seen my versified English translation of Imam
Bouseri R.A.’s famous Qaseedah BURDATUL MADIH published from
Islamabad in 2008. The Qaseedah included explanation of difficult words,
rhymed translation in English, literal translation and explanatory Notes. Dr.
Sahib also noted in this book titled ELEGY OF STREAKY GARMENT the
mention of two more Qaseedahs namely; the original Ka’b bin Zohair’s Burdah
which the famous Arabian poet had composed and read before the Prophet
SAW at Masjid e Nabavi following the conquest of Makkah (630 A.D.). This
Qaseedah which contains 60 verses was offered by the poet to seek amnesty
for his past satirical poetry against the Prophet SAW. Not only he was granted
pardon but Prophet SAW bestowed him with his Yemeni shawl named
BURDAH in Arabic.
This Qaseedah was followed by Imam Bouseri’s BURDATUL MADEEH
with162 verses (13th century A.D.) which I translated as referred above. The
third Qaseedah was composed by famous Egyptian poet Amir ul Shu’araa
Ahmad Shauqi (1868-1932 A.D.). Having read my translation of Imam Bouseri
R.A.’s BURDATUL MADIH, Dr. Inam ul Haq Sahib desired of me to translate
the remaining two Qaseedahs and I promised to do so. Thus, his desire
materializes in the shape of these translations from Arabic into three languages
i.e. Urdu, Persian and English and that too in rhyme (except for Persian). May
Allah SWT accept my work and give the two of us shared reward for this ‘Labour
of Love’. It contains three Qaseedahs in their original Arabic text and their
translations as follows:
i. BURDAH KA’B BIN ZOHAIR (60 Verses)
ii. BURDATUL MADIH by Imam Bouseri R.A. (162 Verses)
iii. NAHJUL BURDAH by Ahmad Shauqi (190 verses)

Following is the pattern of the translations:

i. Original Arabic text
ii. Urdu translation in rhyme
iii. Persian translation
iv. English translation in rhyme
v. Meaning and explanation of individual Arabic words in each verse
(Glossary) in English language
In most of the Verses, I have inserted Explanatory Notes preceding
Glossary wherever deemed appropriate. However, Literal translation in
English has been added in Qaseedah Imam Bouseri Version only after rhymed
translation to elaborate the verse further.
 Let me point out that I have translated English translation of all three
Qaseedahs. However, in the case of Urdu translation, theQaseedah of Imam
Bouseri R.A. carries one from Muhammad Fayyaz Uddin Nizami Bahzad.
Again, in the case of Persian translation of three Qaseedahs, Burdah Ka’b bin
Zohair and Nahajul Burdah of Ahmad Shauqi have been done by Ahmad Hyderi
and Muhammad Dasti Nishapuri respectively.
Some distinctions of this work: i) In all probability, this work is the first-ever
attempt in Pakistan for a trilogy of including three Qaseedahs in one volume; ii)
and that too with trilingual translation of all three Qaseedahs in Urdu, English
and Persian; iii) another distinction is the rhyme in translations in Urdu and
English attempted by this translator; iv) each Qaseedah has been preceded by
a detailed introduction about the life of the respective poet and his works; v) All
three English translations in rhyme end in English letter ‘N’ in each of their (first
as well assecond) line . Yet another distinction is that vi) while the second line
of original Arabic Qaseedah Ka’b ends in Arabic letter ‘‫ ’ل‬in the case of
Qaseedah Ka’b, my Urdu translation of this Qaseedah also ends in rhyme with
the Arabic/Urdu letter ‫ل‬. This is called Qaseedah Lamiyyah in Arabic. vii) Other
two Qaseedahs (of Bouseri R.A. and Ahmad Shauqi) end their rhyme in second
line of each verse with Arabic letter ‫م‬. This is called Qaseedah Meemiyyah in
Arabic. My Urdu translations of these two Qaseedahs also end in the letter ‫م‬.
So these translations in Urdu can also be called Lamiyyah and Meemiyyah
respectively on the Arabic Qaseedah pattern.

The book starts with an article (immediately after this Preface), titled
Translator’s Note detailing the special virtues and distinctions, as mentioned
in Quran, about the ‘Seal of the Prophets’ Sayyadna Muhammad Mustafa SAW,
compared to other prophets.

Before conclusion, I may add that according to many scholars, out of all
the three Qasaa’id, the original Burdah Ka’b ‫ بُرده کعب بن زهیر‬is regarded as the
most masterly stroke. I too found it difficult to locate its ancient vocabulary for
which, at times, I had to refer to 5-6 Arabic dictionaries for one word. There is a
consensus that out of the remaining two Qaseedahs, Imam Bouseri R.A.’s
Burdah ‫الدریه فی مدح خیر البریه‬
ِ ‫ الکواکب‬far exceeds in its beauty, content, meter and
has been globally acknowledged as a distinguished and celebrated piece of
Arabic literature and as one of the most eminent praise ever said for the Prophet
SAW.

09 May 2017/ 12 Shaban 1438 A.H. Dr. Imtiaz A. Kazi

Director General
M/O Foreign Affairs, Islanmabad
Email: imtazkazi@yahoo.com
 Translator’s Note

All praise and glory is for the Lord- Almighty Allah and blessings and
peace of Allah be upon His most honoured and most beloved Prophet
Muhammad ‫ صلى هللا علیه و آله وسلم‬. I feel greatly honoured to have been bestowed
this opportunity of translating Imam Bouseri ‫‘ رحمةهللا علیه‬s Qaseedah Burdah
which, before me, has been translated a number of times in numerous global
languages including regional languages of Pakistan. In fact, I have not added
anything to its beauty through English translation in rhyme. The plain fact is that
whenever I love some piece of poetry, I try to understand it more in depth and
give it a serious perusal and the best way for me has been to render it into a
wording that eases my own comrehension of the same. The same happened
when I translated Khayyam’s 250 quatrains in versified rhyme in English in the
year 2000 (Published by ECO Cultural Institute, Tehran in 2003). Having
listened to more popular verses of this Qaseedah on the Pakistan Television
channel (PTV) and in Mahaafil-e-Milaad (of late, I watched a beautiful recitation
by Mehmut Kurtis of Turkey on some music channel), I became keen to go
through Qaseedah in its entirety. Thus, during my trip to Pakistan from Doha
(Qatar) in January 2007 where I was serving as Counsellor/Deputy Head of
Pakistani Mission, I started work on its translation on 4 January 2007 and
Alhamd Lillah, the same has now been completed after eight months, the later
half of work done in Islamabad during May-August 2007 period.

I know that this Qaseedah is not available in the Gulf countries’ book
shops easily these days. I found three copies of the same (one contained in
Deewan Bouseri) in Qatar’s two libraries namely; Qatar National Library and
Sheikh Ali Bin Abdullah Al-Thani Library. While searching for the same, a
Sudanese Library staff once commented that this Qaseedah contained a few
references which were not appreciable by some scholars (due to excess in
praise of the Prophet ‫ صلى هللا علیه و آله وسلم‬for which he used the Arabic word ‫غلو‬.
And he quoted Verse 156 which mentions about Prophet ‫’صلى هللا علیه و آله وسلم‬s
knowledge being so vast that the sciences and knowledge inscribed on ‫لوح و قلم‬
(Pen and Plate) are only a part of it. In my humble opinion, Allah Almighty- the
Omni-Scientist bestowed upon His Chosen Prophet, a knowledge that is
immeasurable by us in our ordinary calculations. Prophet ‫صلى هللا علیه و آله وسلم‬
used to get information from divine sources in various ways; i) the channel of
‫ وحی‬or revelation of Holy Quran from time to time through the medium of
archangel Gabriel ‫ علیه السالم‬, ii) information or news of unseen ‫ غیب‬. While Quran
mentions about Allah;
ِ ‫َو ِعن َد ُه َم َفا ِت ُح ا ْلغَی‬
‫ب الَ ی ْعلَ ُمهَا ِإالَّ ُه َو‬
(Surah Anám 6, Verse 59) Translation: With Him are the keys of the unseen,
the treasures that none knoweth but He. Quran also tells us in another verse:
‫سول‬ ُ ‫ضى ِمن َّر‬ َ َ‫ارت‬ْ ‫ إِ َّال َم ِن‬- ‫غی ِب ِه أ َ َح ًد ا‬ َ ‫ب َف َال ی ْظ ِه ُر‬
َ ‫علَى‬ ِ ‫عَا ِل ُم ا ْل َغی‬
(Surah Jinn 72, Verse 26-27) Translation: He (alone) knows the Unseen, nor
does He make any one acquainted with His Mysteries, Except an apostle
whom He has chosen:

And one encounters innumerable examples in the blessed life of Prophet ‫صلى‬
‫ هللا علیه و آله وسلم‬such as his giving glad tidings to Suraqah bin Jasham who had
chased him during Hijrah that he will wear Persian king’s bangles, tidings of
victory of Rome and Persia, his confidence after Treaty of Hudaibiyyah that
victory was on its way, his preparations for the battle of Mutah for which, unlike
in previous battles, he appointed, in advance, three commanders in succession
namely; Zaid bin Harith, Jafar bin Abi Talib and Abdullah bin Rawaha as if he
knew beforehand the sequence of events and his companions’ martyrdom), and
iii) the exclusive and beyond-human-comprehension chain of events and
guided-tour of heavenly spots and a special session with the Lord on the Night
of Ascension or ISRA when Allah almighty revealed to him what Quran says;
‫ع ْب ِد ِه َما أَوحَى‬
َ ‫( فَأَوحَى إِلَى‬Surah Al-Najm 53, Verse 10) Translation: So did (Allah)
convey the inspiration to His Servant- (conveyed) what He (meant) to convey.
This is something which only Allah knows as to what He revealed to him or only
he knows to whom it was revealed. There is no third person or go-between to
give any clue as to what transpired during this exclusive meeting. Let me add
that while the word ‫ عبد‬means a servant who is required to worship, Allah has
always used this word in a very affectionate connotation for this particular
Prophet, not only here but even in another verse which pertains to invitation for
ISRA or Night Journey.
‫س ِجدِاأل َ ْقصَى‬
ْ ‫َرام ِإلَى ال َم‬
ِ ‫س ِجدِالح‬ ْ َ ‫َان الَّ ِذی أ‬
ْ ‫س َرى ِبعَ ْب ِد ِه لَیأل ً ِمن َال َم‬ َ ‫س ْبح‬
ُ
(Surah Al-Isra 17, Verse 1) Translation: Glory to (Allah) Who did take His
Servant for a Journey by night from the Sacred Mosque to the farthest Mosque.
So here is a special ‫( عبد‬Servant) who is being honoured in a sublime way by
the Creator of the worlds.

Under verse Nos. 37, 38, 39 and 40 which mention about superiority of Prophet
Muhammad ‫ صلى هللا علیه و آله وسلم‬as ‫( أفضل الرسل‬the Most blessed or favoured
Prophet) over all other Prophets, the Arabic commentator in one of the above-
referred Qatar Library books commented that one should not differentiate
between prophets of Allah, as according to Holy Quran:
ُ ‫ق بَی َن أَحَد ِمن ُر‬
‫س ِل ِه‬ ُ ‫ال نُفَ ِر‬
(Surah Baqarah 2, Verse 285) Translation: We make no distinction between
one and another of His apostles. Well, in my opinion, we must never
differentiate and rightly so, in the established fact that all of messengers were
Allah’s chosen people bestowed with prophethood; that’s part of the belief. This
makes Muslims different from other ‘Peoples of the Book ‫ ’اهل الكتاب‬who used to
believe in some prophets but discarded others. But as regards the inter se
merits or divine favours on some of them, let us read another Quranic verse in
its proper context. Quran says:
‫ع َلى بَعض‬ َ ‫س ُل َفضَّلنَا َبعض ُهم‬ ُّ َ‫تِلك‬
ُ ‫الر‬
(Surah Baqarah 2, Verse 253) Translation: Those apostles We endowed with
favours, some above others. Or Surah Isra, Verse 55 says:
‫علَى بَ ْعض‬
َ ‫ض ال َّنبِیی َن‬ َّ َ‫َولَقَ ْد ف‬
َ ‫ض ْلنَا بَ ْع‬
Translation: And indeed, We have preferred some of the prophets above
others. Another Quranic verse that bears ample testimony as to Prophet
Muhammad ‫ صلى هللا علیه و آله وسلم‬being the supreme in the line of Prophets is
evident in the following:

ُ ‫ق ِل َما َم َع ُك ْم لَت ُ ْؤ ِمنُنَّ ِب ِه َو َلتَن‬

ُ‫ص ُرنَّه‬ ٌ ‫سو ٌل ُّمص َِد‬ُ ‫َو ِإ ْذ أ َ َخ َذ ّللاُ ِمیثَاقَ النَّ ِبیی َن َل َما آت َیتُكُم ِمن ِكتَاب َو ِح ْك َمة ث ُ َّم جَاء ُك ْم َر‬
‫ش َهدُواْ َوأ َ َنا ْ َمعَكُم ِم َن الشَّا ِه ِدی َن‬
ْ ‫علَى ذَ ِل ُك ْم ِإص ِْری قَالُواْ أ َ ْق َر ْرنَا َقا َل فَا‬
َ ‫قَا َل أَأ َ ْق َر ْرت ُ ْم َوأ َ َخ ْذت ُ ْم‬
(Surah Aal Imran 2, Verse 81)
Translation: Remember when Allah took the covenant of the prophets, saying:
"Take whatever I gave you from the Book and Hikmah (Understanding of laws
of Allah) and afterwards, there will come to you a Messenger (Muhammad ‫صلى‬
‫ )هللا علیه و آله وسلم‬confirming what is with you, you must, then, believe in him (his
Prophethood) and help him.” Allah said: “Do you agree to it and will you take up
my covenant?” They said: “ We agree.” He said: "Then bear witness, and I am
with you among the witnesses."

Here, let me take the liberty to reproduce and supplement therein what the
esteemed author of “Atlas on the Prophet ‫’ صلى هللا علیه و آله وسلم‬s Biography“”
Dr. Shawqi Abu Khalil has mentioned in the introductory chapter of his book
about this most-beloved and most-honoured Prophet of Allah. He writes:

i) Prophet Musa ‫ علیه السالم‬said:

‫ضى‬ ِ ‫و ع َِجلتُ إِلَیكَ َر‬
َ ‫ب ِلتَر‬
(Surah Ahqaf 46, Verse 35) Translation: And I hastened to You, O my Lord,
that You might be pleased. For Prophet Muhammad ‫صلى هللا علیه و آله وسلم‬, Quran
says:
‫ضى‬َ ‫عطیكَ َربُّكَ فَتَر‬
ِ ‫وف ی‬َ ‫س‬ َ َ‫َول‬
(Surah Dhuha 93, Verse 5) Translation: And verily, your Lord will give you
(all good) so that you shall be well pleased.

ii) Musa ‫ علیه السالم‬said;

‫الر ِحی ُم‬ ُ ُ‫سى فَا غ ِفر ِلى فَغَفَ َر لَهُ ِإنَّهُ ُه َوالغَف‬
َّ ‫ور‬ ِ ‫ب ِإنِى َظلَمتُ نَف‬
ِ ‫قا َل َر‬
(Surah Al-Qasas 28, Verse 16) Translation: He said; “My Lord, verily I have
wronged myself, so forgive me. Then, He forgave him. Verily, He is the Oft-
Forgiving, the Most Merciful.

Concerning Muhammad ‫صلى هللا علیه و آله وسلم‬, Allah SWT says in Quran;
َ ُ‫إِنَّا فَتَحنَا َلكَ فَتْ ًحا ُّمبِی ًنا ِلیغ ِف َر َلكَ هللاُ َما تَقَ َّد َم ِم ْن َذ ْن ِبكَ َو َما تَأ َ َّخ َر َویتِ َّم نِ ْع َمتَه‬
ْ ‫ع َلیكَ َویه ِدیكَ ِص َرا ًطا ُّم‬
‫ست َ ِقی ًما‬
(Surah Al-Fat’h 48, Verses 1,2) Translation: We have indeed (O dear
Prophet Muhammed – peace and blessings of Allah SWT be upon him),
bestowed upon you a clear victory. So that Allah may forgive, for your sake, the
earlier and later sins of your community (of those who did good deeds, made
sacrifices and participated in Jihad) and complete His favours upon you, and to
show you the Straight Path.

iii) Musa ‫ علیه السالم‬begged:

‫صد ِْرى‬
َ ‫ب اش َْرح ِلى‬ ِ ‫قَا َل َر‬
(Surah Ta-ha 20, Verse 25) Translation: (Musa ‫ ) علیه السالم‬said; O My Lord!
Open for me my chest (grant me self-confidence, contentment and boldness).
For the Chosen Prophet ‫صلى هللا علیه و آله وسلم‬, Quran says:
َ َ‫أَلَم نَش َْرح َلك‬
َ‫صد َْرك‬
(Surah Al-Inshirah 94, Verse 1) Translation: Have We not opened your breast
for you (O Muhammad ‫)صلى هللا علیه و آله وسلم‬.

iv) Musa ‫ علیه السالم‬asks ‫مرى‬ ِ َ ‫سر ِلى أ‬ ِ ‫( َوی‬Surah Ta-ha 20, Verse 26)
Translation: And ease my task for me. About the Ameen-Trustworthy Prophet
َ ‫س ُركَ ِل ْلی‬
‫صلى هللا علیه و آله وسلم‬, it says; ‫سرى‬ ِ ‫( َونُی‬Surah Al-A’ala 87, Verse 8)
Translation: And We shall make easy for you (O Muhammad ‫صلى هللا علیه و آله‬
‫ )وسلم‬the easy way.

v) Musa ‫ علیه السالم‬spoke to his Lord on earth;

‫وراأل َی َم ِن َوقَ َّرب َناهُ نَ ِجیا‬
ِ ‫َونادیناهُ ِمن جَا ِنب ال ُّط‬
(Surah Maryam 19, Verse 52) Translation: And We called him from the right
side of the Mount and made him draw near to Us for a talk with him (Musa) or

ُ ‫سى ِإ ِنى أَن‬

‫هللا َرب ُال َعالَ ِمی َن‬ َ ‫شج ََر ِة أَن یا ُمو‬ َ ‫الوادِاأل َی َم ِن ِفى البُ ْق َع ِةال ُم َب‬
َّ ‫ار َك ِة ِم َن ال‬ َ ‫َاطى‬
ِ ‫ِى ِمن ش‬َ ‫فَلَ َّما أَتأهأ نُود‬
(Surah Al-Qasas 28, Verse 30) Translation: So when he reached it (the fire),
he was called from the right side of the valley, in the blessed place from the
tree: O Musa! Verily, I am Allah, the Lord of the Aalamin (mankind, jinn and all
that exists). Allah spoke to His Chosen Prophet ‫ صلى هللا علیه و آله وسلم‬in these
words;
– ‫سی ِن أَو أ َ ْدنَى‬ َ ‫اب قَو‬ َ ‫ق األ َ ْعلَى – ث ُ َّم َد َنا فَتَدلَّى – فَك‬
َ َ‫َان ق‬ ِ ُ‫ش ِدیدُالقُواَى – ذُو ِم َّرة فَاْست َ َواى – َو ُه َو بِاألُف‬ َ ُ‫علَّ َمه‬
َ
‫ب الفؤَا ُد َما َرآى‬ُ َ َ َ ‫فَأَوحَى إِلى‬
َ ‫ع ْب ِد ِه َما أوحَى – َما َكذ‬ َ
(Surah Al-Najm 53, Verses 5-11) Translation: He has been taught this Quran
by One Mighty in power. Then he rose and became stable And he was in the
highest part of the horizon then he approached and came closer and was at a
distance of two bows’ length or even nearer. So Allah revealed to His servant
(Muhammad ‫ )صلى هللا علیه و آله وسلم‬whatever He revealed. The Prophet ‫صلى هللا‬
‫’علیه و آله وسلم‬s heart lied not in what he saw.

vi) Musa ‫ علیه السالم‬was sent as a Prophet to the children of Israel, to his own
people only.
ْ ِ‫سل َمعَنَا َبنِى إ‬
‫سرآئِی َل َوال تُعَ ِذ ْب ُهم‬ ِ ‫فَأ َ ْر‬
(Surah Ta-ha 20, Verse 47) Translation: So let the children of Israel go with
us and torment them not. In another verse, Quran says:
ً‫سرآئِی َل أَآلَّ تَت َّ ِخذُو ِم ْن دُونِى َو ِكیال‬
ْ ‫تاب َو َجعَلنَا ُه ُهدًى ِلبَنِى ِإ‬ َ ‫َوآت َینَا ُمو‬
َ ‫سى ال ِك‬
(Surah Al-Isra 17, Verse 2) Translation: And We gave Musa ‫ علیه السالم‬the
Scripture and made it a guidance for the children of Israel (saying): Take none
other than Me as your Wakil (Protector, Lord or Disposer of your affairs, etc)

But Muhammad ‫ صلى هللا علیه و آله وسلم‬was sent as mercy to the worlds (entire
mankind):
‫شی ًرا َّونَ ِذی ًرا‬ ِ ‫اس َب‬ ِ َّ‫س ْلنَاكَ إِال كَآفَّ ًة ِللن‬
َ ‫َو َما أ َ ْر‬
(Surah Saba 34: 28) Translation: And We have not sent you (O Muhammad
‫ ) صلى هللا علیه و آله وسلم‬except as a giver of glad tidings and a warner to all mankind.
‫سلناكَ ِإال َرحْ َمة ًِلل َعالَ ِمی َن‬ َ ‫َو َما أَر‬
(Surah Al-Anbiya 21, Verse 107) Translation: And We have sent you (O
Muhammad ‫ )صلى هللا علیه و آله وسلم‬not but as a mercy for the Aalamin (Mankind,
jinn and all that exists)
‫إن ُه َو ِإال ِذك ٌْر لل َعالَ ِمی َن – َولَتَعلَ ُمنَّ نَبَأ َ ُه بَ ْع َد ِحین‬
(Surah Saad 38, Verse 87-88) Translation: It (this Quran) is only a reminder
for all the Aalamin (mankind and jinn). And you shall certainly know the truth of
it after a while.
‫هللا ِإ َلی ُك ْم ج َِمیعًا‬
ِ ُ ‫سول‬ ُ ‫اس ِإنِى َر‬ ُ ‫قُل یا أَیهَاال َّن‬
(Surah Al-A’araaf 7, Verse 158) Translation: Say (O Muhammad ‫صلى هللا علیه‬
‫ )و آله وسلم‬: O mankind! Verily, I am sent to you all as the Messenger of Allah.

vii) Quran says concerning Musa ‫ علیه السالم‬as follows:

َ ‫علَى‬
‫عی ِنى‬ َ ‫صنَ َع‬ ْ ُ ‫علَیكَ َم َحبَّةً ِمنِى َو ِلت‬
َ ُ‫َو أَلقَیت‬
(Surah Ta-ha 20, Verse 39) Translation: And I endued you with love from Me,
in order that you may be brought up under My Eye. And for the Chosen Prophet
‫ صلى هللا علیه و آله وسلم‬, it says:
‫كم َر ِبكَ فَ ِإ نَّكَ بِا َ ْعی ِننَا‬
ِ ‫صبِر ِل ُح‬
ْ ‫َوا‬
(Surah Al-Tur 52, Verse 48) Translation: So wait patiently (O Muhammad ‫صلى‬
‫ )هللا علیه و آله وسلم‬for the decision of your Lord, for verily, you are under Our Eyes.
In terms of grammar, latter verse is indicative of complete and comprehensive
care.

viii) Allah has given two of His most beautiful names to His best loved
Messenger:
ِ ‫علَیكُم بِال ُم‬
ٌ ‫ؤمنِی َن َرؤ‬
ٌ ‫ُف َّر ِحیم‬ َ ‫علَی ِه َما‬
ٌ ‫عنِتُّم ح َِری‬
َ ‫ص‬ ِ ُ‫سو ٌل م ْن أ َ ْنف‬
َ ‫سكُم ع َِزی ٌز‬ ُ ‫لَقَد جَآ َءكُم َر‬
(Surah Al-Tawbah 9, Verse 128) Translation: Verily, there has come unto you
a Messenger (Muhammad ‫ )صلى هللا علیه و آله وسلم‬from amongst yourselves. It
grieves him that you should receive any injury or difficulty. He is anxious over
you; for the believers, he is most kind and most merciful.

ix) Allah swears by His beloved Prophet’s age, as is the Arab tradition and
an honour in such swearing in:
َ ‫لَ َع ْم ُركَ ِإنَّ ُه ْم لَ ِفی‬
َ ‫سك َْر ِت ِه ْم ی ْع َم ُه‬
‫ون‬
(Surah Hijr 15, Verse 72) Translation: Verily, by your life (O Muhammad ‫صلى‬
‫) هللا علیه و آله وسلم‬, in their wild intoxication, they were wandering blindly.
x) While Allah addresses other prophets by name O Adam, O Musa, O Nuh,
O Dawud, O Zakariyya, O Yahya, O Lot, O Isa , his most beloved Messenger
is called ‫( یأ أیهَاال ُم َز ِمل‬the Enshrouded One!, Surah 73), ‫( یأ أیهَاالمدَثِر‬the Encloaked
One!, Surah 74) ‫سول‬ َّ ‫ یا أی‬, ‫( یا أیهاال َّنبى‬O Prophet!, O Messenger!)
ُ ‫هاالر‬

xi) While the miracles of earlier Prophets were temporary and went off after
them, the exclusive miracle of Muhammad bin Abdullah ‫ صلى هللا علیه و آله وسلم‬is
lasting and eternal, in the preservation and availability of Holy Quran which
keeps revealing its mysteries and testifying new discoveries with each passing
day. Allah has guaranteed its preservation:
َ ‫ظ‬
‫ون‬ ُ ِ‫الذك َْر َو ِإنَّا لَهُ لَحَاف‬
ِ ‫إِنَّا نَحْ نُ نَ َّز ْل َنا‬
(Surah Hijr 15, Verse 9) Translation: Verily, We, it is We, Who have sent down
the Dhikr (i.e. the Quran) and surely, we will guard it (from corruption or
deliberate distortion).

xii) Allah praises the Prophet’s character:

‫َو ِإنَّكَ لَ َعلَى ُخلُق ع َِظیم‬
(Surah Al-Qalam 68, Verse 4) Translation: And Verily, you (Muhammad ‫صلى‬
‫ )هللا علیه و آله وسلم‬are on an exalted (standard of) character. It is this one and the
only one Prophet for whom Allah Almighty says:
َ‫َو َرفَعنَا َلكَ ِذك َْرك‬
(Surah 94, Verse 2). Translation: And have We not raised high your fame?
Allah testifies about the very gentle and kind conduct of His Chosen Prophet:
ْ ‫ع ْن ُهم َوا‬
‫ست َ ْغ ِفر لَ ُهم َوشَا ِو ْر ُهم‬ ُ ‫ب الَا ْن َفضُّو ِمن حَو ِلكَ فَاع‬
َ ‫ْف‬ ِ ‫غ ِلی َظ القَل‬ َ ‫هللا ِل ْنتَ لَ ُهم َولَو كُنتَ فَ ًّظ‬
ِ ‫فَ ِب َما َرحْ َمة ِم َن‬
‫هللا ی ِحب ٌال ُمت َ َو ِك ِلی َن‬ ِ ‫ع َلى‬
َ َّ‫هللا ِإن‬ َ ‫فِى اآلَ ْم ِرفَ ِإذَا ع ََزمتَ َفت َ َوكَّل‬
(Surah Aal Imran 3, Verse 159) Translation: And by the Mercy of Allah, you
dealt with them gently. And had you been severe and harsh-hearted, they would
have broken away from about you; so pass over (their faults) and ask (Allah’s)
forgiveness for them; and consult them in the affairs. Then when you have taken
a decision, put your trust in Allah, certainly, Allah loves those who put their trust
(in Him).

At another place, Quran says:

‫فَت َ َو َّل عَن ُهم فَ َما أنتَ بِ َملُوم‬
(Surah Al-Zariyat 51, Verse 54) Translation: So turn away (O Muhammad
‫ )صلى هللا علیه و آله وسلم‬from (Quraish pagans), you are not blameworthy (as you
have conveyed Allah’s message). His mere presence was so blessed that it
warded off punishment from Quresh mischief makers who were planning to
assassinate him on the eve of Hijrah; ‫َان ّللاُ ِلیعَ ِذبَ ُه ْم َوأَنتَ فِی ِه ْم‬ َ ‫( َو َما ك‬Surah Anfaal 8,
Verse 33) Translation: But Allah was not going to send them a penalty whilst
thou wast amongst them. For his pleasure, Allah said
َ َ‫ضا َها فَ َو ِل َوجْ َهك‬
ْ ‫ش ْط َر ا ْل َم‬
‫س ِجدِا ْلح ََر ِام‬ َ ‫س َماء فَلَنُ َو ِلینَّكَ قِ ْبلَةً ت َ ْر‬ َ ‫قَ ْد نَ َرى تَقَ ُّل‬
َّ ‫ب َوجْ ِهكَ فِی ال‬
(Surah Baqarah 2, Verse 144) Translation: Verily! We have seen the turning
of your (Muhammad ‫ ) صلى هللا علیه و آله وسلم‬face towards the heaven. Surely, We
shall turn you to a Qiblah that shall please you so turn your face face in the
direction of Al-Masjidil Haram
 I do not wish to go further into details of the kind reflected in above verses,
so amply describing the due dignity, high honour and especial esteem of Allah’s
most-beloved Prophet. Holy Quran is full of such praise and none of us can ever
do full justice about the person of Prophet ‫ صلى هللا علیه و آله وسلم‬in this domain.
Suffice to admit:
‫یا صاحب الجمال ویا سیدالبشر‬
‫من وجهك المنیر لقد نورالقمر‬
‫ال یمكن الثنآء كما كان حقه‬
‫بعد از خدا بزرگ توئى قصه مختصر‬
 I- BURDAH KA’AB
Biography of Ka’ab bin Zohair ‫( رحمةهللا علیه‬died 662 A.D.): Ka’ab bin Zohair
bin Abi Sulma ‫ رحمةهللا علیه‬was an eminent poet who witnessed the epoch of pre-
Islamic days and then also the advent of Islam. His mother was Kabsha bint
Ammar bin Adi bin sahim. Her dwellings were in Hajar in Najd. His father Zohair
was an eminent poet who ıs lısted among the authors of seven ‘hangıng odes’
‫ سبع معلقات‬which used to hang on the wallf of Ka’ba. His ode was titled ‫ا َ ِمن ا ُ ِم اَوفَی‬
َ َ ‫ ِد َمنَ ُۃ لَم ت‬Hazrat Umar R.A was asked who was the poet of the poets? He had
‫کلَّم‬
named sayadun Nas Ibne Abbas. When Ibne Abbas was asked the same
question, he recited verses from Zohair bin Abi Salma. Zohair had initially
married with Umm Oufa but having fathered no child from her, he married to
Umm Kabsha. First wife got jealous; so he divorced her although he regretted
this decision later. Ka’ab’s father Zohair’s lineage goes to Zohair bin Rabi’ah
bin Rabah.

Zohair was counted among three prominent poets from the Days of
Ignorance ‫ ایام الجاهلیة‬, the other two being Imra’ul-Qais and Nabigha Al-Zubyani.
Zohair is still studied in schools and universities all over the Arab world as one
of the finest poets of the pre-Islamic era. He was a great concentrator and
civilized poet who was renowned for composing a Qaseedah in four months,
editing it in another four months, and then submitting it to friends for appraisal
for another four months. He lived for approximately 90 years and died before
the Commissioning of Prophethood by Muhammad ‫ صلى هللا علیه و آله وسلم‬. He was
more influenced by the sayings of ‫( اهل الكتاب‬Christians and Jews) as indicates
his poetry. He had three sons namely; Salim, Ka’ab and Bujayr.

Ka’ab’s cousins, uncles and two aunts namely; Salma and Khansa were
all born-poets. He himself started saying verses in the early childhood. Born in
pre-Islamic days, he embraced Islam and lived until the times of Muawiyah bin
Abu Sufyan. His brother Bujayr embraced Islam earlier than Ka’ab. The story
goes that the two poet brothers were highly opposed to Islam and Prophet ‫صلى‬
‫هللا علیه و آله وسلم‬. Following the conquest of Makkah, both brothers quit Makkah.
One day, while Prophet SAW was preaching at Abraq‫ڏ‬ul‫ڏ‬Ghazaaf under a palm
tree, Bujayr asked Ka’ab to wait (keep grazing goats) while he would go and
listen to Prophet ‫’ صلى هللا علیه و آله وسلم‬s verses (scripture) so that they could
compose a rejoinder. In fact, Bujayr was captivated by the kind persona of the
Prophet ‫ صلى هللا علیه و آله وسلم‬at the very first sight and instantly embraced Islam.
Having waited some time for the return of his brother, Ka’ab at last came to
know of his brother’s conversion. In fact, Bujayr asked his broteher to either
come to Madinah to seek amnesty or flee away as had done two other satirical
poets Ibn al-Zibara and Hubayra bin Abu Wahb. Kab replied by sending some
derogatory verses to his brother, the first verse is as follows:
Translation:
Give Bujayr a message from me:
Do you accept what I said, confound you?
Tell us plainly if you don’t accept what I say
For what reason other than that has he led you
To a religion I cannot find his father ever did
And you can not find that your father followed?
Iyou do not accept what I say I shall not grieve
Nor say if you stumble God help you!
Al-Ma’mun* has given you a full cup to drink
And added a second draught of the same.
(*Ka’b used this title as Quresh used to name the Apostle so).

Bujayr said to Ka’b:

Who will tell Ka’b that that for which you wrongly blame me
Is the better course?
To God alone not al-Uzza and al-Lat
You will escape and be safe while escape is possible,
On a day when none will escape
Except a Muslim pure of heart
Zohair’s religion is a thing of naught
Ad the religion of Abu Salma is forbidden to me.

Bujayr had showed Ka’b’s verses to the Prophet ‫ صلى هللا علیه و آله وسلم‬who
permitted the beheading of Ka’ab. It so happened that after the conquest of
Makkah, one such anti-Islamic poet Nazar bin Harith was beheaded and others
were on the run like Ibnul Zubari and Habeerah bin Abi Wahab. During these
times, Ka’ab went in hiding. He sent a five-line poetic message to Bujayr
seeking his advice. In this short verse, he described Prophet as ‘trustworthy’.
Prophet ‫ صلى هللا علیه و آله وسلم‬is reported to have said commenting about his own
description: “He has told the truth, although he is a confirmed liar. I am certainly
“trustworthy.” Prophet is reported to have added: “Certainly, the moral values of
Islam were not known to his parents.” It seems that Bujayr sent his advice,
mixed in prose and poetry, to his brother to submit himself before the Prophet
‫ صلى هللا علیه و آله وسلم‬who was a very kind-hearted person and would forgive him.
Bujayr wrote to his brother:

َ َ ‫ک هللاُ اَنَّ النبی صلی هللا علیه وسلم ا‬

َ ‫هو َر َد َّم‬
‫ک َو ما‬ َ ‫السالم علی َمن ا تبَع الهدی اما بَع ُد فَاَعلم یا اَخی هدا‬
ِ ‫لق منهُ َم َّدةَ ع‬
‫ُمری اِذا‬ ِ ‫سن ال ُخ‬
َ ‫وب َما َرا َیتُ اَح‬
َ ‫ستر العُی‬
ُ ‫نوب َو ی‬ ُ ‫فاجیا فَاس ِلم تَس ِلم رسولُنا حلیم ی‬
َ ‫غفرالذ‬ ِ ‫ک‬ ِ ‫اَح‬
َ ُ‫سب‬
َ ‫ت َ َو َّجهتَ اِلی ِه یعفُو ع‬
‫َنک‬

Prophet ‫ صلى هللا علیه و آله وسلم‬had never killed anyone who declared his
repentance of past hostility against Islam, no matter how grave his crime was.
The examples of Wahshi who had killed his dear most uncle Hamzah ‫علیه السالم‬
at the battle of Uhud and Hind, sister of Abu Sufyan who had disfigured and
desecreated the body of Hamzah ‫ علیه السالم‬but was pardoned by the Prophet,
came to Ka’ab’s mind. Thus, Ka’ab who had been deserted by friends, headed
for Madinah. Fearing Prophet’s earlier order ُ‫ َمن َلقَی کعب َفلیقتُلُه‬he used to travel at
night hiding himself at day time. Once in Madinah, he got shelter at Abu Bakar
Siddique ‫( رضی هللا تعالى عنه‬some say, at a relative from Juhainah). Next morning,
he reached Prophet SAW’s mosque where Ali A.S. asked him who he was. He
replied that he was a traveler who had come to see the Prophet SAW. When
permitted entry inside, he raised the cries of ‫ االَمان االَمان‬One of the Ansar
recognized Ka’b and asked for Prophet SAW’s permission to kill him. At this,
Ka’b said that he had repented and embraced Islam. He asked for pardon.
Prophet SAW said: .ُ‫ ا ِالسالم یم ُحو ما ققبلَه‬Thus, he joined prayers behind Prophet
‫ صلى هللا علیه و آله وسلم‬and embraced Islam. Prophet ‫ صلى هللا علیه و آله وسلم‬asked
Abu Bakar to utter what Ka’ab had said in his derogatory verses. When Abu
Bakar reached at ‫ فانهلك المأمور وعلكا‬, Ka’ab said: “No more ‫ المآمور‬but I said
‫المأمون‬.” Prophet ‫ صلى هللا علیه و آله وسلم‬said: “By God ‫المأمون‬.” He was greatly
pleased with Ka’ab who recited his elegy which later became known as
‫ قصیدةالبردة‬. When he reached the verse:
‫ان الرسول لنور یستضاء به – مهند من سیوف هللا مسلول‬

Prophet ‫ صلى هللا علیه و آله وسلم‬was so pleased that he appointed him as a
distinguished poet on his side, appreciated him and granted him his Burdah
(striped robe). Of the four famous poets-laureate of the Prophet SAW namely:
Ka’b bin Zohair, Ka’b bin Malik, Hassan bin Thabit and Abdullah bin Rawaha,
Ka’b bin Zohair was certainly the most distinguished. Thus, Ka’ab’s elegy also
became famous as Burdah Ka’ab. Later, Muawiyah had wanted to buy this
blessed garment Burdah (robe) but Ka’ab refused to sell Prophet ‫صلى هللا علیه و‬
‫’ آله وسلم‬s gift. When he died, Muawiyah turned to his descendants and bought
it at a price of 40,000 Dirhams. This robe was later inherited by subsequent
Caliphs who used to wear it on Eid festivals/prayers. Thus, it came down to
Ottoman Caliphs. Sultan Murad II preserved it in a box made of gold.
Reportedly, it still remains preserved there until now at Astana in Turkey (or
possibly at Top Kapi Museum in Istanbul).
Essence of Ka’ab’s Burdah in praise of Prophet ‫صلى هللا علیه و آله وسلم‬: Ka’ab
uttered his Qaseedah (60 verses) in an unusual way, starting with ode-pattern
and expressing a desire for the beloved. Ka’ab speaks of his desire for a certain
character named Su’aad who is away from him. He is her captive and she is
either his mistress or likely his wife as report some tales. This part ends at verse
14. One must not forget the Arab cultural aspect here that the poet talks of his
romantic feelings in front of Prophet ‫ صلى هللا علیه و آله وسلم‬immediately after a
morning prayer in the mosque and he is not stopped by the Prophet ‫صلى هللا علیه‬
‫و آله وسلم‬. Instead, he is granted amnesty. Thus, the ode was not for selfish
expressions but what comes in later verses expresses poet’s immense love for
Allah’s religion and praise of Prophet Muhammad ‫صلى هللا علیه و آله وسلم‬. He seeks
a union with Su’aad, expresses his pleasure on the blessing of pledging
allegiance to the Prophet of Islam and expresses his feelings of gladness or
‫ السعادة‬about entry into a new religion. An in-depth look at this Qaseedah makes
clear that it is the embracing of Islam that is Su’aad, other references being to
his brother’s letter of advice, amnesty and protection from the Prophet ‫صلى هللا‬
‫ علیه و آله وسلم‬and his own warm feelings about entry into the new religion.

Part Two of Ka’ab’s Burdah is a praise of his camel or carrier (as was the
case about horses and camels during that period). Camel becomes a source of
transportation to reach Su’aad, hence a mention of camel’s training, upbringing,
feeding, virtues etc. Here the poet uses, unlike Roman or Persian phrases,
desert-Arabic words. These attributes stretch upto verse 39. Suddenly, he turns
to the praise of Prophet ‫ صلى هللا علیه و آله وسلم‬and speaks of amnesty from the
Prophet of Islam ‫ صلى هللا علیه و آله وسلم‬in the next four verses with full force. A
man with price on his head, a fugitive is suddenly given a new lease of life, this
induces the poet to utter words of wisdom as appears in his verses;

1st wisdom or fact: ‫( انه ال صدیق اال نفسه‬his verse ‫)كل صدیق عنك مشغول‬
2nd wisdom or fact: ‫( ان هللا یفعل ما یشآء‬his verse ‫)و كل ما قدرالرحمان مفعول‬
3rd wisdom or fact: ‫( ان كل انسان مهما طالت به الحیاة سینتهى الى التراب‬his verse ‫یوم على‬
‫)آلة حدبآء محمول‬

We must not forget him saying

‫نبئت ان رسول هللا أوعدنی – والعفو عند رسول هللا مأمول‬

The word ‫ نبئت‬is a ray of light or the start of a new life. Continuing his
praise for the Prophet, he confesses his sins and pledges to give up old habits.
In it, he also associates other companions of the Prophet ‫صلى هللا علیه و آله وسلم‬.
He accepts Prophet ‫ صلى هللا علیه و آله وسلم‬with his heart and soul, takes Quran as
the miracle descended from heavens, as he says;
‫مهال هداك الذى أعطاك نافلة – القرآن فیها مواعیظ و تفصیل‬

Just in one verse, he speaks about his life spared by Prophet ‫صلى هللا علیه‬
‫ )مهال( و آله وسلم‬and also speaks of the Quran as God’s word and a miracle of the
Prophet ‫صلى هللا علیه و آله وسلم‬. His soul opens up to Islam in full, changing for him
a life of despair to one full of safety and security. Here, he sits in the assembly
of Prophet ‫ صلى هللا علیه و آله وسلم‬who has a majesty and awe amongst his
companions. He ends up his elegy in praise of Prophet ‫ صلى هللا علیه و آله وسلم‬in
the last 8 verses, touching on latter’s emigration to Madinah, his battles with
non-believers etc. The beginning of this part is so touching and befitting;
‫ان الرسول لنور یستضاء به – مهند من سیوف هللا مسلول‬

He describes Prophet ‫ صلى هللا علیه و آله وسلم‬as the light and a sword,
describing Muslim armies as brave and undeterred, ready to embrace death
voluntarily and showing no back. This Qaseedah is an example for the poets of
pre-Islamic and early Islamic epoch, composed on pre-Islamic pattern but
subject-wise, it’s a piece of Islamic poetry, from a poet who, on the one hand,
had witnessed the Days of Ignorance ‫ایام الجاهلیه‬, then sided with unbelievers;
this being the poet’s first Qaseedah after his conversion to Islam. This brings
Ka’ab to the top list of post-Islamic poets except probably for Hassan Bin Thabit-
the official poet of the Prophet ‫صلى هللا علیه و آله وسلم‬

Interestingly, Ka’ab’s Qaseedah praises the Prophet ‫صلى هللا علیه و آله وسلم‬
and his companions; especially Muhajirun (who migrated from Makkah to
Madinah) but it does not include any praise of the Ansaars (Madinite helpers –
Ansaars who gave shelter to refugees- Muhajirun). Some say that Ka’ab recited
the Qaseedah some days after his arrival in Madinah and Ansaars were omitted
because one of them had suggested the Prophet ‫ صلى هللا علیه و آله وسلم‬for killing
the Ka’ab. According to Adil Salahi, the author of ‘Muhammad ‫صلى هللا علیه و آله‬
‫ وسلم‬Man and Prophet’, it is perhaps more accurate to say that in keeping with
traditions of the time, Ka’ab recited his poem on the very first morning of arrival
in Madinah. That Ansaars were omitted in it is due to the fact that Ka’ab did not
know much about them. He praised Muhajirun because they were his own
people who had supported the Prophet ‫ صلى هللا علیه و آله وسلم‬ever since the early
days of Islam. Shortly afterwards, Ka’ab composed a fine poem praising
Ansaar, after having learnt fully the true nature of their role in serving the cause
of Islam.
 I-BURDAH KA’B BIN ZOHAIR
LIST OF CONTENTS

PART-I
NASIB (Complaint of Unrequited Love) VERSES 01-14
PART-II
Desert Journey (RAHIL) VERSES 15-38
PART-III
Praise or MADIH VERSES 39-60
 Ka’b ibn Zohair’s ‘SU’AAD HAS DEPARTED’
Part-I: (Nasīb) (Verses 1–14)

(1)
ُ
‫د؛ فقلبی الیوم متبول‬ُ‫نت سعا‬َ‫با‬
َ‫ُف‬
‫د‬ ‫ی‬ ‫لم‬ ، ‫َها‬
‫إثر‬ ‫ّیم‬
‫مت‬ُ
ُ
‫مکبول‬
‫ بوقت جدائی‬.‫(میری محبوبه) سعادمجهه سے جدا هوئی‬
‫میرا دل تباه اور فرمانبردار بنکر اسکے پیچهے هو‬
‫ یا اسکے بعد ذلیل و خوار هوگیا وه ایسا قیدی‬.‫لیا‬
‫ بصورت‬.‫بن گیا هے که فدیه پر رها نهیں هو سکتا‬
‫متبول دوسر ےدوستوں سے منقطع هوگیا۔‬

‫سعاد ۽ دل منهنجي اڄ ڦٽيَل آهي‬ ُ ‫ُجدا ٿي وئي‬

‫ اَڻ ڇڏايل قيدي آهي‬،‫خوار ۽ بيقرار آهي پٺيان اُنجي‬

.‫سعاد رفت و قلب من امروز اسير او شده و فديه ای برای آزادی او داده نشده است‬

Su’aad did depart and today my heart is in pain

Sick I’m seeking her traces; ransomed, in chain

Glossary:
1. ‫ بانَت‬: (from ‫ بینونه‬،‫ )بین‬be separate, far distant, distinct, divorce, depart
2. ‫ سعا ُد‬: Sweetheart; lady of the ode
3. ‫ متبو ُل‬: (from ‫ تبل‬to consume) destroy, annihilate, inflict a calamity
(Itbal: drive out of one’s senses/ confuse a man’s mind (by a
woman)
4. ‫ ُمتی ٌم‬: (from ‫ تیم‬،‫ (تام‬enslave, degrade, inspire with love
5. ‫ إثر‬: sign, trace left behind
6. ‫ لم یُف َد‬: (from ‫ فدیه‬ransom) not ransomed
7. ‫ مکبو ُل‬: (from ‫ کبل‬to imprison) enchained, imprisoned (Kubal: to fetter
a prisoner)
 ‫)‪(2‬‬
‫و ما سعاُ‬
‫د‪ ،‬غداة البین‪ ،‬اذا رحلوا‬
‫الطرف‬ ‫غضیضُ‬ ‫‪،‬‬ ‫أغن‬ ‫ّ‬
‫إل‬
‫ُ‬
‫مکحول‬
‫جدائی کی صبح کو جب که سعاد نے کوچ کیا تو اس کی‬
‫آواز سریلی‪ ،‬نگاه نیچی اور آنکهیں سرمگیں تهیں‪.‬‬

‫۽ نه هئي سعاد ڏينهن جدائي َء جي جنهن وقت لڏي وئي‬

‫مگر (مثل) هرڻي جي هيٺ نگاه ڪرڻ واري سر مو لڳل اکين سان‬

‫زمانی که قوم سعاد اين منطقه را ترک کردند‪ ،‬سعاد به مانند يک آهويی بود که چشمانش‬
‫پر از سرمه بود و در صدايش غنه داشت‪.‬‬
‫‪Like a whining antelope Su’aad parted that morn‬‬
‫‪Humming; collyrium in eyes, a dazed look down‬‬

‫‪Glossary:‬‬
‫‪: morning‬غداة ‪1.‬‬
‫‪ : to travel, to depart‬رحل ‪2.‬‬
‫‪ : to hum, make soft melodies (also to make noise through‬أغنُّ ‪3.‬‬
‫)‪nostrils‬‬
‫غضیض ‪4.‬‬
‫ُ‬ ‫‪ ) to lower, diminish, withhold‬غض ‪: (from‬‬
‫)‪ : eyes darkened with collyrium (antimony‬مکحو ُل ‪5.‬‬
 ‫)‪(3‬‬
‫َة‬‫ِر‬
‫ُدب‬
‫ء م‬‫َاُ‬
‫لۃ عجز‬‫ُقبَِ‬
‫ء م‬
‫هیفاُ‬
‫َل طَول‬
‫ُ‬ ‫ِنها و‬‫م‬ ‫َکَی َقصر‬
‫ُ ّ‬ ‫ل یشت‬
‫وه سامنے آتے هوئےپتلی کمر والی اور پلٹتے وقت‬
‫بهرے هوئے مو ٹےسرین والی هے‪ .‬نه اسکے پسته قد‬
‫هونے کی شکایت کی جا سکتی هے نه دراز هونے کی‪.‬‬
‫یعنی میانہ قد متناسب العضاء هے ‪.‬‬

‫سنهي چيلهه واري آهي سامهون اچڻ وقت ٿلهيين ُدڏِين واري آهي پُٺيري وڃڻ وقت‬
‫َ‬
‫نه ڪا گال ڪئي ٿي وڃي هن جي قد جي مندرائي جي‪ ،‬نه ڪا ڊگهائي جي‬

‫طرف پشت سرين پُرگوشت است‪.‬‬

‫ِ‬ ‫طرف جلو خيلی باريک به نظر ميرسد؛ از‬
‫ِ‬ ‫دور کمرش از‬
‫هيچ کس نمی تواند که از قدش شکايت بکند که خيلی کوتاه يا خيلی طوالنی است‪.‬‬
‫‪Her waist is slim from front; butts flesh-laden‬‬
‫‪Of her tall or short height, none can complain‬‬

‫‪Glossary:‬‬
‫‪ : (woman) with a slim waist‬هیفا ُء ‪1.‬‬
‫‪ُ :when she comes/appears from front‬مقبِلَ ًۃ ‪2.‬‬
‫عجزا ُء ‪3.‬‬‫َ‬ ‫‪:buttock (fleshy one). Big butts with slim waist is sign of beauty‬‬
‫‪in Arabs‬‬
‫ً‬
‫‪ُ :when she shows her back‬مدبِ َرة ‪4.‬‬
‫‪ :There is no fault/nothing to complaint about‬ال یشتَکَی ‪5.‬‬
‫)‪ : shortness (in height‬قَصر ‪6.‬‬
‫)‪َ : tall (in height‬طو ُل ‪7.‬‬
 ‫)‪(4‬‬
‫تجلو عوارضَ ذی ظلم ‪ ،‬اذا ابتسمت‬
‫ُ‬ ‫کـــأُ‬
‫نه منهل بالراحِ‪ ،‬معـلول‬
‫جب وه مسکراتی هے تو اس کے آ بدار دنداں ایسے ظاهر‬
‫هوتے هیں گویا که وه اول" شراب سےپهر بار دیگر‬
‫پانی سے سیراب کیے گئے هیں یعنی باوجود سفید کے‬
‫سرخی مائل هیں‪ .‬شراب میں پانی مالنے سے اسکا رنگ‬
‫خوشنما گالبی هو جاتا هے‪ .‬یا یه که اول" و ثانیا"‬
‫شراب هی سے سیراب کنے گئے هیں‪.‬‬

‫ٿي ظاهر ڪريڏن َد صفائي وارا جڏهن تبسم ٿي ڪري‬

‫گويا هڪ چشمو آهي ساڻ شراب جو مڪرر سيراب ڪيل آهي‬

‫هنگامی که می خندد‪ ،‬گويی آثار شراب بر روی دندان های براقش پيدا می شود‪ .‬گويی آب‬
‫بر روی دندان هايش برای نخستين بار و چندمين بار با شراب سيراب شده است‪.‬‬

‫‪As she smiled, glowing white teeth made exposition‬‬

‫‪Like sipping wine draughts in successive repetition‬‬

‫‪Glossary:‬‬
‫‪)to illuminate, lighten‬جالء‪ : (from‬تجلو ‪1.‬‬
‫عوارض ‪2.‬‬
‫َ‬ ‫‪: frontal teeth which expose during smile‬‬
‫ظلم ‪ : Zalam: whiteness (of teeth) . Not‬ذی َظلم ‪3.‬‬ ‫‪ُ Zulm which means‬‬
‫‪oppression‬‬
‫)‪) a watering place, place with a spring in desert ii‬مناهل ‪ :(pl. is‬منه ٌل ‪4.‬‬
‫‪ to take a first drink or draught/quench thirst‬ن ِهل‪ ،‬ین ِه ُل‬
‫‪ : liquid, drink, wine‬راحِ ‪5.‬‬
‫‪) to drink again for satiation. Camels have a habit to‬عل ‪ (from‬معـلو ُل ‪6.‬‬
‫‪). Second time they take large‬نهل ‪take a sip then raise head (called‬‬
‫عل ‪sip called‬‬
 ‫)‪(5‬‬
‫شُج‬
‫َّـــت بذی شبم من ماء‬
‫محنیه‬
‫ُ‬
‫َ‪ ،‬أضحی و هو مشمول‬
‫صاف بأبطح‬
‫وه شراب سرد پانی میں ملی هوئی هے جو ایک پیچدار نالے کا‬
‫صاف و شفاف هے اور وه نال سنگریزه والے وسیع میدان میں‬
‫واقع هےجس پر بوقت چاشت باد شمال بهی چلی هے یا یه که وه‬
‫پانی چاشت کے وقت لیا گیا هے‪.‬‬
‫(اس شعر میں پانی کی صفات بیان کي گئیں هیں۔ ‪ )1‬صاف و‬
‫سرد هے۔ ‪ )2‬پیچدار نالے کا هے جس کی وجه سے خس و خاشاک‬
‫سے خالی هے۔ ‪ )3‬وسیع و سنگریزه دار مقام هونے کے وجه‬
‫سےمصفا و شفاف هے۔ ‪ )4‬باد شمال کا چلنا جس سے خنکی و‬
‫لطافت اور شیرینی پیدا هوتی هے‪).‬‬

‫اهو شراب گڏايو ويو آهي ساڻ ٿڌي پاڻي ڪنان وادي محنيۃ جي‬
‫صاف ٿيل آهي منجهه وادي‪ ،‬صبح جي ٿڌي هوا لڳل ُهيس‬
‫شرابی که از آب خنکی آميخته شده و در پيچی رها شده و در دشت رها شده و باد شمال نيز بر آن‬
‫وزيده‪.‬‬

‫‪At river’s bend, a cool water in unison with wine‬‬

‫‪Purified in wadi on which north-wind has blown‬‬

‫‪Glossary:‬‬
‫ش َّجـــت ‪1.‬‬
‫‪ُ : to mix water in wine‬‬
‫)‪ means a cold day‬یوم ذو شب ِم( ‪ : cold‬شبم ‪2.‬‬
‫‪ : river’s angulation where water is pure and cold‬محنیه ‪3.‬‬
‫‪ : wide stream in hills with small pebbles in sediment. Its water‬أبط َح ‪4.‬‬
‫‪is clean‬‬
‫‪ : morning hours when sun is yet not in full heat‬أضحی ‪5.‬‬
‫‪ (cold) wind‬شمال ‪ : hit by northern‬مشمو ُل ‪6.‬‬
 (6)
‫ه‬
ُ‫ و أفرط‬،‫ُ القذی عنه‬ َ
‫تنفی الریاح‬
ُ
‫ بیض یعالیل‬، ‫من صوب ساریة‬
‫هوا اس پانی سے خس و خاشاک کو دور کرتی هے اور اس‬
‫ناله کو رات میں برسنے والے سفید اور گهرے بادلو‬
.‫ُر کردیا هے‬
‫ں نے پ‬

‫ٿا پري ڪن وا َء ڪک پن ڪنا انجي ۽ گهڻو ڀريو آهي‬

‫ڪنان وسيلي ڪڪرن جي اڇن ڦوڦينڊن وارن مين َهن‬

‫ خار و خاشاک را از آب دور می کنند و باران های ابر سفيد و پهناور شباهنگام آن‬،‫بادها‬
.‫را پر می کنند‬
Winds dispels smut from water, brings purification
By nightly cloud and waters from glacial mountain

Glossary:
1. ‫ تَنفی‬: dispel, remove
2. ‫ح‬ُ ‫ ریا‬: (pl. of ‫ )ریح‬winds
3. ‫ قذی‬: mote or small particle (in the eye) or the ones floating on
running waters
4. ُ‫ أفرطه‬: to fill, saturate
5. ‫ صوب‬: heavy downpour
6. ‫ ساریة‬: clouds that pour at night ( morning clouds are called ‫)غادیه‬
7. ‫( یعالیل‬plural of ‫ )یعلول‬: i) bubbles that make up on rain drops ii) white
mountains from which ice or rain water descends down into rivers
 ‫)‪(7‬‬
‫دَقت‬
‫َــَ‬
‫نها ص‬ ‫َُّ‬
‫لة‪ ،‬لو أّ‬ ‫ِها خ‬
‫ِم ب‬‫َکر‬
‫ا‬
‫َ مقبول‬ ‫َّ الن‬
‫ُصح‬ ‫َ أن‬ ‫َها‪ ،‬أو‬
‫َلو‬ ‫موعود‬
‫سعادبلحاظ دوستی کے کیاهی ارجمند و گرامی هے‪ .‬کاش‬
‫وه اپنے (وصل کے) وعدوں کو سچ کر دکهاتی اور وه‬
‫میر ی نصیحت قبول کرتی۔‬

‫ڪهڙي ته موچاري آهي اها محبوبه ڪاش هون َد سچا ڪري ها‬
‫وعدا پنهنجا يا نصيحت چوڻ ڪنهنجي قبول ڪري ها‬

‫اگر سعاد به عهد خود وفا می کرد و به گفته ی خود پايبند می بود و نصحيت ها را می‬
‫پذيرفت‪ ،‬دوست خوبی می بود‪.‬‬
‫‪She was great mate; if true to her word she’d been‬‬
‫‪Committed in accepting advice she had been given‬‬

‫‪Glossary:‬‬
‫کرم ِبها ‪1.‬‬ ‫)‪: What made Su’aad so honoured (exclamation‬ا َ ِ‬
‫خلیل ‪) from‬اخالء ‪ُ : (female) friend (its plural is‬خلَّةً ‪2.‬‬
‫‪ : promise‬موعو َد ‪3.‬‬
‫‪ : advice, counsel‬نُص َح ‪4.‬‬
 ‫)‪(8‬‬
‫َُّ‬
‫لة قـــد سیــطَ من دمــها‬ ‫َّها خ‬
‫لکن‬
‫و‬ ‫إخالف‬ ‫و‬ ‫وَ‬
‫َلع‪،‬‬ ‫و‬ ‫فجع‪،‬‬
‫ُ‬
‫تبدیل‬
‫لیکن سعاد ایسی رفیقہ هے کہ دلوں کو دردمند کرنا‪،‬‬
‫جهوٹ کهنا اور وصل کے وعدوں کو بدل دینا (یه سب‬
‫صفات) اس کے خون میں شامل اور فطرت میں داخل هو‬
‫گئے هیں۔‬

‫اهڙ ي بيوفا محبوبه آهي جو گڏيل آهي ساڻ رت پنهنجي‬

‫پر اها ِ‬
‫ڏکوئڻ‪ ،‬سڪائڻ‪ ،‬وعده خالفي ڪرڻ ۽ ڦير گهير ڪرڻ‬

‫اما سعاد خونش با مصيبت و دروغ و خلف وعده مخلوط شده است‪.‬‬
‫‪A friend in whose blood one noticed was hidden‬‬
‫‪Disaster, falsehood, perfidy and promise broken‬‬

‫‪Glossary:‬‬
‫ط ‪ : (from‬سیــ َط ‪1.‬‬ ‫سو ُ‬
‫‪ ) to mix, mingle, link‬ساط‪ ،‬ی ُ‬
‫‪: calamity‬فج ٌع ‪2.‬‬
‫=‪ Wala’u‬ول ُع( ‪َ (Wal’u) : Falsehood, lie, deprive one of his right‬ول ٌع ‪3.‬‬
‫)‪violent love, passion‬‬
‫خالف ‪4.‬‬
‫ٌ‬ ‫)خلف‪ : )pl. of Khulf‬ا َ‬‫ُ‬ ‫‪breach of word or promise (Khalf /Akhlaf‬‬
‫)‪means successor‬‬
‫‪: perfidy‬تبدی ُل ‪5.‬‬
 ‫)‪(9‬‬
‫ُ بها‬
‫ُ علی حال تکون‬ ‫فما تدوم‬
‫ُ‬
‫َّن فی أثوابها الغــول‬
‫کما تلــو‬
‫سعاد همیشه ایک حالت پر نهیں رهتی بلکه حالت بدلتی‬
‫رهتی هے‪ .‬جیسا که چڑ یل رنگ بدلتی هے یعنی ایک رنگ‬
‫سے دوسرے رنگ میں اور ایک هیئت سے دوسری هیئت میں‬
‫متبدل هوتی رهتی هے‪ .‬یعنی کبهی مهربان تو وصل کے‬
‫وعد ےاو رکبهی غضبناک تو آتش فرق کے صدمے ‪.‬‬

‫پوء نٿي قرار وٺي سا مٿي هڪڙي حال جنهن تي قائم رهي‬
‫ِ‬
‫جيئن جو رنگ رنگ ڪري ٿي منجهه صورت ۽ لباس پنهنجي غول بياباني‬
‫سعاد پيوسته در حال تغيير خصوصيات خود است و به عهد خود وفا نمی کند‪ ،‬مانند غولی‬
‫که دائما در حال تغيير است و از شکلی به شکل ديگر در می آيد‪.‬‬
‫‪She does not stay in one form or condition‬‬
‫‪But turns colours (as) clothes, like a demon‬‬

‫‪Glossary:‬‬
‫‪ :to stay, permanence, consistency‬تدو ُم ‪1.‬‬
‫تلــون ‪2.‬‬
‫)‪َّ : to change colours (mood, temperament‬‬
‫) ثوب ‪ : clothes (pl. of‬أثواب ‪3.‬‬
‫‪ :demon, genii that takes varied forms/calamity, misfortune. In‬غــو ُل ‪4.‬‬
‫‪Arabia, desert-dwellers find a genii who appears in different forms‬‬
‫‪and colours to frighten men. It takes the shape of a dog or cat,‬‬
‫‪sometimes red, at others black; sometimes two-legged, at others‬‬
‫غول بیابانی ‪four-legged. In Persia, they call it‬‬
 ‫)‪(10‬‬
‫ْ‬
‫مت‬ ‫َع‬
‫َْ‬ ‫ِ الذی ز‬
‫هد‬ ‫ُ بالع‬
‫َْ‬ ‫َسَّك‬‫ول َ‬
‫تم‬
‫ُ‬ ‫َراب‬
‫ِیل‬ ‫ُ الماَ‬
‫ء الغ‬ ‫ِك‬
‫مس‬‫َما یْ‬ ‫إلَّ ك‬
‫سعاد جو عهد و پیمان کرتی هے اس پر قائم نهیں رهتی‪.‬‬
‫اگر رهتی هے تو اس طرح جس طرح که چهلنی پانی کو‬
‫قائم رکهه سکتی هے‪ .‬ظاهر هے که چهلنی میں پانی کا‬
‫رهنا محال هے‪ .‬اسی طرح سعاد کا اپنے وعدو ں پر‬
‫قائم رهنا مشکل هے ‪.‬‬

‫۽ محڪم نٿي رهي ساڻ انجام پنهنجي جنهنجي پَڪَ ڏئي ٿي‬
‫مگر جيترو پروڻ پاڻي کي جهلي ٿو‬
‫معشوق هيچگاه به وعده خود عمل نکرد ‪ ،‬چون غربالی که آب هيچگاه بر روی آن باقی‬
‫نمی ماند ‪ ،‬يعنی به دنبال معشوقی هستم که به وعده اش عمل نمی کند‪.‬‬

‫‪She sticks not to her word or expression‬‬

‫?‪How can a sieve, for long, water contain‬‬

‫‪Glossary:‬‬
‫سكُ ‪1.‬‬‫‪ :to fulfill, grab, hold fast to‬ت َ َم َّ‬
‫‪َ : say, assert, pretend, be of opinion‬زعَم ‪2.‬‬
‫‪ : sieve‬الغَرا ِبی ُل ‪3.‬‬
‫نہ صبر در د ِل عاشق نہ آب در غربال‬
 ‫)‪(11‬‬
‫ْ‬
‫دت‬‫ََ‬
‫َع‬‫ْ وما و‬‫َّت‬
‫َن‬ ‫َّْ‬
‫نكَ ما م‬ ‫ُر‬‫فال یغ‬
‫ُ‬
‫ْلیل‬ ‫َ َ‬
‫تض‬ ‫ْالم‬
‫ِی واألح‬ ‫َّ األمان‬
‫إن‬
‫اسکی اميد دالنے کا يا وعده کا دهوکه نه کهانا‬
‫جهوڻی تمنّائيں‪ ،‬خواب کرتے هيں خوار و ذليل‬

‫پوء مغرور نه ڪن تو کي جيڪي ٿورا رکي ٿي ۽ وعدا نڪري ٿي‬

‫ِ‬
‫سڌون ۽ ڪوڙا خواب انسان کي گمراه ڪرڻ وارا آهن‬
‫تحقيق ڪوڙيون َ‬

‫وعده هایی که می دهد‪ ،‬تو را نفریبد‪ ،‬زیرا که آمال ها و بلندپروازی ها مایه گمراهی است‪.‬‬

‫‪Don’t be duped by her promise or hold expectation‬‬

‫‪Indeed, one is misled by dreams or false aspiration‬‬

‫‪Glossary:‬‬
‫!‪ : May not be deceived O you‬فال یغُ َّر ْنكَ ‪1.‬‬
‫‪َ : favours about which she gives only hopes‬منَّتْ ‪2.‬‬
‫)امنِیه ‪ : aspirations, desires (pl. of‬أمانِی ‪3.‬‬
‫)حلم ‪ : dreams (pl. of‬أحْ ال َم ‪4.‬‬
‫ضلی ُل ‪5.‬‬ ‫‪ : to mislead someone, put one astray‬ت َ ْ‬

‫)‪(12‬‬
 ‫َثَال‬
‫ْقوب َلها م‬ ‫ُر‬ ُ‫َواعی‬
‫د ع‬ ‫ْ م‬
‫نت‬َ‫كا‬
‫دها إلَّ األباطیل‬
ُ ُ‫ِی‬
‫َواع‬
‫وما م‬

‫اسکے وعدےــ وعده عُرقوب کی مثل‬

‫سارے واعدے هوتے تهے بالکل باطل‬

‫آهن وعدا عرقوب جا مثال واسطي اُنجي‬

‫۽ نه آهن وعدا انجا مگر باطل بي بنياد‬

.‫پیمان های او به مانند داستان عرقوب است که تنها و تنها باطل و خیال است‬

She fitted the example of Urqub in meeting obligation

Promises she made were nothing but false-n-illusion

Glossary:
1. ‫ َمواعی ُد‬: (plural of ‫ )موعد‬rendez-vous, promised time, place
2. ‫ ع ُْرقوب‬: A man from Umalqa tribes who is notorious for breach of
promises. One day, his brother asked him for some dates. He
promised that when they get green I will give you. When dates
turned green, he refused brother’s demand, saying when they turn
red I will give you. When ates turned red, he said I will give you when
they become dry. Meanwhile, he plucked all the dates overnight,
leaving nothing for his brother.
3. ‫ أباطی ُل‬: (plural of ‫ ) باطل‬false, illusionary

(13)
َُّ
‫تها‬‫َد‬ ‫مو‬ ْ‫ت‬
َ ‫دنو‬ َ ْ
‫ُ أن‬
‫مل‬ُ‫ْجو وآ‬
‫أر‬
 ‫ْویل‬
‫ُ‬ ‫تن‬‫ْكِ َ‬
‫ِن‬ ‫ُ َلَ‬
‫دینا م‬ ‫ِخال‬
‫وما إ‬
‫مجہےاميد اسکی دوستی مالئيگی اورقريب‬
‫ليکن خيال نهيں مانتا تيرا مليگا بہی وصل‬

‫اميد ٿو رکان ۽ آسرو ٿو ڪريان ته ويجهوٿيندي دل اُنجي مون ڏانهن‬

‫پر نٿو ڀانيان ته واسطي اسانجي تو کان ڪا عطا ۽ بخشش ٿيندي‬

‫امید دارم و آرزویم این است که عشق وی شامل حال ما شود‪ ،‬ولی گمان نمی کنم که از تو ای سعاد‬
‫بهره ای نایل شوم‪.‬‬

‫‪I covet that her intimacy with me will strengthen‬‬

‫‪But getting from you my desire, I do not imagine‬‬

‫‪Glossary:‬‬
‫أرجو ‪1.‬‬ ‫‪ْ : I hope‬‬
‫‪ : I have covet, I desire‬وآ ُم ُل ‪2.‬‬
‫‪ : to be closer‬دْنو ‪3.‬‬
‫‪َ : friendship, intimacy‬م َودَّتُ ‪4.‬‬
‫‪ِ : think, imagine‬إخا ُل ‪5.‬‬
‫‪ : bestow, grant, large‬ت َ ْنوی ُل ‪6.‬‬

‫)‪(14‬‬
‫ُها‬
‫ِغ‬‫ْض لیبَّ‬
‫ل‬ ‫ِأر‬‫ب‬ ‫ْ سُعاُ‬
‫د‬ ‫ْسَت‬
‫أم‬
‫ُ‬
‫ِیل‬ ‫ُ الم‬
‫َراس‬ ‫َّجیبات‬
‫الن‬ ‫ُ‬
‫ِتاق‬‫إلَّ الع‬
 ‫سعاد شام کو پهنچی ايسی زمين جہاں‬
‫ُ‬
‫صرف پهنچا سکتی هيں اونڻنياں اصيل‬

‫وڃي سهڙي سعاد اهڙي ملڪ ۾ جو نه پهچائيندي اُن کي‬

‫مگر ڀليون ڏاچيون جيڪي اصيل ۽ تيز رفتار هلڻ واريون هونديون‬

‫سعاد در سرزمینی شب را به صبح می رساند که جز شترانی اصیل و تیزپا و تندرو نمی تواند به آن‬
‫جا راه یابد‪.‬‬
‫‪Su’aad reached at a place by the evening’s setting sun‬‬
‫‪Where reach only she-camels of high breed and origin‬‬

‫‪Glossary:‬‬
‫ستْ ‪1.‬‬ ‫أم َ‬
‫‪: had her night, evening hour‬مساء ‪ْ from‬‬
‫‪ : reaches‬یبَ ِل ُغ ‪2.‬‬
‫ق ‪3.‬‬ ‫‪(: she-camel‬عتیق ‪ (plural of‬ال ِعتا ُ‬
‫‪ : high-breed, noble‬النَّجیب ‪4.‬‬
‫سی ُل ‪5.‬‬ ‫‪: comfortable she-camel smooth for the rider (plural of‬ال َمرا ِ‬
‫(مرسال‬

‫)‪Part-II: Desert Journey (Rahil) (Verses 15–38‬‬

‫)‪(15‬‬
‫ِر‬
‫َة‬ ‫ُذاف‬
‫َها إلّ غ‬
‫ِغ‬‫ْ یبَّ‬
‫ل‬ ‫َ‬
‫ولن‬
 ‫ُ‬
‫ْغیل‬
‫تب‬‫ْقال وَ‬ ‫ََ‬
‫لى األینِ إر‬‫لها ع‬
‫وهاں پہنچا سکتی ہےصرف مضبوط اونڻنی‬
‫تهکےپهربهی دوڑے اور کرے حکم کی تعميل‬

‫۽ نه پهچائيندي انهنکي مگر اها ڀلي ڏاچي‬

‫جنهن کي باوجود ٿڪجڻ جي پنڌَ ۾ ڊوڙڻ ۽ سوار جو چيو مڃڻ هوندو‬

‫به آن منطقه نمی رسد جز شتری بسیار نیرومند که با وجود خستگی هم چنان با نشاط و شاداب به‬
‫راه خود ادامه دهد‪.‬‬

‫‪Never can reach a she-camel except sturdy one‬‬

‫‪Despite fatigue, obedient and fast she does run‬‬

‫‪Glossary:‬‬
‫غذا ِف َرةٌ ‪1.‬‬
‫‪ُ : fleshy, strong, muscular she-camel‬‬
‫‪ : to get fatigue, get exhaustion‬األی ِن ‪2.‬‬
‫إرقا ٌل ‪3.‬‬ ‫‪ْ : run fast on foot‬‬
‫‪ : to obey, be docile‬تَبْغی ُل ‪4.‬‬

‫(‪)16‬‬
‫َِقت‬
‫ْ‬ ‫َر‬‫َى إذا ع‬‫ْر‬‫ّف‬
‫ِ‬
‫ِ الذ‬ ‫َّاخ‬
‫َة‬ ‫نض‬ ‫ِ َ‬
‫ّ‬
‫ُل‬‫ْ ك‬‫ِن‬
‫م‬
‫ُ‬
‫ْهول‬
‫مج‬‫ِ َ‬
‫ْالم‬ ‫ُها طام‬
‫ِسُ األع‬ ‫َت‬
‫ْض‬‫ُر‬
‫ع‬
‫ايسی اونڻنی جب پسينه آئے تو کان سے ڻپکے‬
 ‫قصد راستوں کا جن کے نشان لوگ گئےبهول‬

‫آهي ڪناجنس پگهر وهڻ واري ڪنن وٽان جنهن وقت پگهر ڪري ٿي‬
‫پيش نظر ان جي گم ٿيل نشان رستن جا ۽ نا معلوم واٽون آهن‬
‫ِ‬

‫از آن شترانی که جوی عرق در زیر گوششان شکل می گیرد و بیابان های بی نام و نشان را در می‬
‫نوردند‪.‬‬

‫‪She-camel when sweating, from ear-lobe its effusion‬‬

‫‪Aiming at paths which are traceless, having lost sign‬‬

‫‪Glossary:‬‬
‫‪ ,‬بل ‪ , second stage is‬مسح ‪ : sprinkler (watering. First stage is‬نَضَّا َخ ِة ‪1.‬‬
‫)غسل ‪ and fifth stage is‬نضخ ‪ , fourth stage is‬نضح ‪third stage is‬‬
‫‪ : small bone behind the lobe of the ear‬ال ِذ ْف َرى ‪2.‬‬
‫ق ‪3.‬‬ ‫‪ : to sweat‬ع َِر َ‬
‫ض ‪4.‬‬ ‫‪ : effort, resolve‬ع ُْر َ‬
‫س ‪5.‬‬ ‫طام ُ‬
‫)‪ to be lost, be non-existent‬طموس ( ‪ِ : effaced, erased, collapsed‬‬
‫ْالم ‪6.‬‬
‫‪ ) signs, traces‬علم ‪ : (plural of‬األع ِ‬
‫‪َ : not known, having become extinct, traceless‬مجْ هو ُل ‪7.‬‬

‫(‪)17‬‬
‫َد َله‬
‫ِق‬ ‫ْر‬ ‫َی ُ‬
‫مف‬ ‫َین‬
‫ِع‬ ‫ُیوب‬
‫َ ب‬ ‫ِی الغ‬ ‫ْم‬
‫تر‬‫َ‬
‫ُ‬ ‫ُ والم‬
‫ِیل‬ ‫َّاز‬
‫َز‬ ‫توَّ‬
‫َقَ‬
‫دتِ الح‬ ‫إذا َ‬

‫دور نگاه کو دوڑائےجيسے اکيال سفيد جنگلی بيل‬

‫زيرسورج مشتعل‬‫جب ڻيلے اور سخت زمين تپيں‪ِ ،‬‬
 ‫ٿي چٽي تيز نظر ڪري مٿاهين دڙن تي ساڻ اکين (مثل) اَڇي گورخر جي‬
‫جنهن وقت ٻَرن ٿا پٺا جبل جا۽ دڙا واري َء جا‬

‫ناکجاها را با چشمانی سفید شبیه به گاو نر وحشی می پیماید آن گاه که سرزمین های سخت‬
‫وخاک های متراکم از شدت گرما شعله ور می شود‪.‬‬

‫‪She casts her looks far wide, like a white antelope alone‬‬
‫‪When sand dunes and rugged terrain burn under the sun‬‬

‫‪Glossary:‬‬
‫وب ‪1.‬‬ ‫‪: things far off, at a distance‬غیب ‪plural of‬الغُی َ‬
‫‪ُ : antelope‬م ْف َرد ‪2.‬‬
‫‪ : white‬لَ ِهق ‪3.‬‬
‫ت ‪4.‬‬ ‫‪ : fuel, combustion stuff‬وقود ‪ from‬ت َ َوقَّ َد ِ‬
‫از ‪5.‬‬ ‫‪ : rugged terrain, hill-tacks‬ال َح َّز ُ‬
‫المی ُل ‪6.‬‬ ‫‪ ( : sand dunes‬میالء ‪ِ (plural of‬‬

‫(‪)18‬‬
‫دها‬‫َیُ‬
‫ُق‬ ‫َع‬
‫ْم م‬ ‫لُ‬
‫دها ف‬ ‫ََّ‬
‫ُق‬‫ْم م‬
‫َخ‬‫ض‬
‫ْضیل‬
‫ُ‬ ‫تف‬‫ِ َ‬
‫ْل‬‫َح‬
‫َناتِ الف‬‫ْ ب‬‫َن‬
‫ِها ع‬ ‫لق‬‫َْ‬
‫فی خ‬
‫موڻی گردن والی اونڻنياں‪ ،‬پاؤں پُرگوشت‬
‫تخليق ميں نر اونٹ کی بيڻياں ـ اعلی نسل‬
 ‫ٿُلهو آهيس ڳاٽو انجو‪ ،‬ڀريل آهن َ‬
‫پير اُنجا‬
‫منجهه صورت انجي ڪنا جنس پنهنجي ٻين ڏاچين کان َو ِڌ فضيلت آهي‬

‫دارای گردی زخیم‪ ،‬و پیشانی وسیع و فراخ‪ ،‬و از دیگر اشتران هم نوع خود‪ ،‬برتر و نیکو تر است‪.‬‬

‫‪Fleshy neck, rope-tie part of feet healthy and swollen‬‬

‫‪Daughters of best camels, none matching in creation‬‬

‫‪Glossary:‬‬
‫‪: Thick, swollen, inflated‬ض َْخ ٌم ‪1.‬‬
‫‪ُ : neck‬مقَلَّ ُد ‪2.‬‬
‫‪ : Meat-bearing, fleshy‬فَ ْعم ‪3.‬‬
‫‪ : with muscular body‬افعم االعضا ُء ‪ : filled the vessel,‬افعم ‪4.‬‬
‫‪ُ : part of the foot where rope is knotted to halt the animal‬مقَی ُد ‪5.‬‬
‫ت الفَحْ ِل ‪6.‬‬ ‫)‪ : daughters of best male-camels‬بَنا ِ‬
‫ْ‬
‫)‪ : better than those (camels‬تَفضی ُل‪7.‬‬

‫)‪(19‬‬
‫ْة‬ ‫َك‬
‫َّر‬ ‫ُذ‬ ‫َْ‬
‫لكوم م‬ ‫ء ع‬‫ْناُ‬‫َج‬
‫ء و‬
‫لباُ‬‫َْ‬
‫غ‬
‫ُ‬
‫ِیل‬ ‫َها م‬ ‫َة ُقَّ‬
‫دام‬ ‫ْها سَع‬
‫َف‬‫فی د‬
‫موڻی گردن‪ ،‬بڑےرخسار‪،‬مضبوط قوی کی اونڻنی‬
‫پهلوؤں ميں کشادگی‪ ،‬گردن اڻهی مناره کے مثل‬

‫ڊگهي ڳچي‪ ،‬ريل ِڳلن سان پهلوان مرداني ڏاچي آهي‬

‫جنهن جي پاسن ۾ ويڪرائي ۽ ڳچي َء ۾ ڊگهائي آهي‬
،‫و شبیه به شتر نر است‬،‫ و جثه ای بزرگ دارد‬،‫و گونه ای بسیار وسیع‬،‫دارای گردنی بزرگ است‬
.‫پهلوی آن فراخ و گردنی بسیار دراز دارد‬

She-camel padded at neck, cheeks; in shape masculine

Broader in the beam with wide loins, neck is long drawn

Glossary:
1. ‫غ ْلبا ُء‬ َ : with fleshy, muscular neck
2. ‫ َوجْ نا ُء‬: cheeks well padded
3. ‫ع ْلكوم‬ َ : sturdy, stout she-camel
َ
4. ‫ ُمذك َّْرة‬: she-camel that matches in strength, running power and load-
carrying to its male
5. ‫َف‬ ْ ‫ د‬: loin, sides
ٌ
6. ‫سعَة‬ َ : ample space, breadth
7. ‫ قُدَّا َم‬: front side (as opposed to backside)
8. ‫ ِمی ُل‬: measure of distance, ii) also milestone, to show mile-post

(20)
ُُ‫َیس‬
‫ه‬ ‫ُطوم ل یؤ‬‫ْ أ‬‫ِن‬ ُ‫ل‬
‫دها م‬ ِْ‫وج‬
ُ
‫ْزول‬ َ ِ‫َین‬
‫مه‬ ‫ْن‬ َ‫ِ ال‬
‫مت‬ ‫لح بضاحِیة‬ َْ‫ط‬

‫نهيں اثرچيچڑوں کااسکی کچہوے جيسی کهال پر‬

‫ بهلے دِکهےالغر اور مضحمل‬،‫پشت سے يا سامنے سے‬

‫ڪڇون َء جي آهي جو نٿو ايذا ُء ڏي انکي‬ َ )‫۽ َک َل اُن جي (مثل‬

َ ُ‫چچڙ چهنڊڙ مٿي پاسن پٺ ا ُ ن جي سو جو اَڀَرو ٿيل آهي ب‬
‫ک کان‬
‫و پوست آن شتر به مانند الک پشت است که با وجود الغری اندام و کمر‪ ،‬کنه حتی به هنگام تابش‬
‫خورشید ( یعنی زمان اوج قدرت کنه) نمی تواند در وی تاثیری داشته باشد‪.‬‬

‫‪Prevented from attack by ticks due to its tortoise-skin‬‬

‫‪They can’t affect its front or belly though it looks lean‬‬

‫‪Glossary:‬‬
‫‪: tortoise-skin, slippery glossy skin‬أُطوم ‪1.‬‬
‫س ‪2.‬‬ ‫‪ : to prick, tease, irritate‬ی َؤی ُ‬
‫‪َ : mites, ticks‬ط ْل ٌح ‪3.‬‬
‫ضاحی ِة ‪4.‬‬ ‫ِ‬ ‫‪: part of an animal exposed to sun‬‬
‫َ‬ ‫ْ‬
‫‪( : two sides of the back, right and left of the spine‬متن ‪َ (from‬متنی ِن ‪5.‬‬
‫‪َ : weak and lean‬مهْزو ُل ‪6.‬‬

‫)‪(21‬‬
‫َة‬
‫َّن‬
‫َج‬‫مه‬
‫ِن ُ‬‫ْف أخوها أبوها م‬‫َر‬‫ح‬
‫ُ‬
‫ِلیل‬ ‫ء شْم‬ ‫خالها َقو‬
‫ْداُ‬ ‫ُ‬ ‫َمها‬
‫وع‬
‫قوی الجثّہ اونڻنی‪ ،‬جسکا خاندان ہےاصيل‬
‫چچا ماموں تک؛ تيزرو‪،‬گردن اسکی طويل‬

‫اُها ڏاچي ڀا ُء انجو پي ُء انجو آهي اصيل عربي نسل جو آهي‬

‫۽ چاچو انجو مامون انجو آهي ڊگهي ڳچي ۽ تکي هلڻ واري آهي‬

‫الغر اندام است‪ ،‬برادر و پدرش از اشترانی نیکو و با اصل و نسب هستند‪ ،‬و عمو و دایی وی دراز‬
‫گردن و تندرو هستند‪.‬‬
Sturdy with unmixed blood; of high breed, noble origin
Pure maternal, paternal roots; long-necked, fast at run

Glossary:
1. ‫ف‬ ٌ ‫ َح ْر‬: slim-waist, heavy-built she-camel
2. ‫ ُم َه َّجنَة‬:white she-camel of Arab-breed
3. ‫ قَ ْودا ُء‬: she-camel whose back and neck is long
4. ‫ ش ِْملی ُل‬: fast-paced, speedy in run

(22)
ُُ
‫ه‬ ‫ْل‬
‫ِق‬‫َّ یز‬
‫ثم‬ ُ ‫َلیها‬ ُ‫ُرا‬
‫د ع‬ ‫ْشی الق‬
‫یم‬
ُ ‫َهال‬
‫ِیل‬ ْ
‫وأقراب ز‬ ‫ْها ل‬
‫ِبان‬ ‫ِن‬‫م‬
‫چيچڑی اگر اس ناقہ پرچلے توپهسالديں‬
‫اسکا سينه اورکوکهيں جو هيں بَهری فُل‬

َ ‫پوء تِرڪائي ڇڏي ِچ‬

‫چڙ کي‬ ِ ‫ٿو هلي چچڙ مٿي انجي‬
َ َ‫ پاسا انجا جي ل‬، ‫ڪنان انجي ڇاتي‬
‫سا ۽ ِچڪنا آهن‬ َ
‫سینه و لگن خاصره های این شتر‪ ،‬لغزنده است و کنه بعد از راه رفتن بر پوستش می لغزد و به پایین‬
‫می افتد‪.‬‬

‫‪Slips down when a tick moves on her skin‬‬

‫‪Both her chest and sides make it fall soon‬‬

‫‪Glossary:‬‬
‫‪: tick, mites‬قِردان ‪ plural of‬القُرا ُد ‪1.‬‬
‫‪ : to make one slip, to fall‬اِزالق ‪ from‬ی ْز ِلق ‪2.‬‬
‫)‪ِ : chest (of an animal‬لبانٌ ‪3.‬‬
‫‪ْ : loins/sides of an animal‬أق ٌ‬
‫راب ‪4.‬‬
‫‪ : smooth, levelled‬زهلو ُل ‪َ plural of‬زها ِلی ُل ‪5.‬‬

‫)‪(23‬‬
‫ُض‬
‫ُر‬‫ْ ع‬‫َن‬
‫ض ع‬
‫ِْ‬‫َّح‬ ‫َت‬
‫ْ بالن‬ ‫نة ُقذ‬
‫ِف‬ ‫َیراَ‬ ‫ع‬
‫ْتول‬
‫ُ‬ ‫مف‬
‫ِ َ‬ ‫ْ ب‬
‫َناتِ الزور‬ ‫َن‬‫ُها ع‬‫َق‬
‫ْف‬‫ِر‬
‫م‬
‫تيز رفتار اونڻنی مثل گورخراور اطراف پُرگوشت‬
‫اسکی َبڻی کُهنياں سينہ سے ُجڑی مضبوط متصل‬

‫مثل گورخر جي آهي ڀريل آهن ساڻ گوشت جي پاسا انجا‬

‫ٺونٺيون انجون ساڻ ٻندين ڇاتي جي مضبوط ُڳتيل آهن‬

‫ضخامت و قدرت وی به مانند اسب وحشی است که در پهلوهایش گوشت انبوه وجود دارد‪ ،‬و محل‬
‫پیوند بازو به جسم و سینه‪ ،‬بسیار نیرومند است‪.‬‬
Like speedy wild-ass, her sides bear ample venison
Her knees are spaced, separate from the breastbone

Glossary:
1. ٌ‫عیرانَة‬ َ : she-camel that matches a wild ass in speed
َ ُ
2. ‫ ق ِذفت‬: to hit by throwing small pebbles or pieces of any other thing
3. ‫ض‬ ِ ْ‫ نَّح‬: big chunks of flesh/meat
4. ‫ ع ُُرض‬: side
5. ‫ق‬ ُ َ‫ ِم ْرف‬: elbows (here frontal feet and knees of she-camel)
6. ‫ور‬ ُّ ‫ت‬
ِ ‫الز‬ ِ ‫ بَنا‬: upper ribs of chest joined at ends
‫( بنات الزور‬here it means cheating, fraud)
7. ‫ َم ْفتو ُل‬from ‫ فتل‬To twist, twine: twined, twisted.
Thus, wick of the lamp is also called ‫فتیله‬

(24)
‫َها‬ َْ
‫بح‬ ‫َیهاوم‬
‫َذ‬ ‫َ ع‬
‫َین‬ ‫َّ ما فات‬‫كأن‬
ُ
‫ْطیل‬
‫ِر‬‫ْیینِ ب‬ َّ ‫ِن‬
‫اللح‬ ‫َطْم‬
‫ِها وم‬ ‫ْ خ‬‫ِن‬
‫م‬
‫ جبڑوں سے ليکر‬،‫نکيل سے ليکر آنکهوں تک‬
‫ اسکا چهره قوی جيسے پتهرمستطيل‬،‫گلے تک‬

‫جاء ڪُهڻ تائين‬

ِ ‫گويا مفاصلو اکين کان وٺي‬
ُ ‫گڏ‬
‫ٻوٿ ۽ ڄاڙين اانجي سخت پَهڻ آهن‬

.‫ سنگی دراز و بزرگ است‬،‫گویا که در پیشگاه چشمان و گلو و ابتدای بینی و گونه اش‬

The area from nose to the eyes- that facial portion

‫‪Or from throat to the twin jaws is like oblong stone‬‬

‫‪Glossary:‬‬
‫فائِتُ ‪: Asma’ee says, any part of face is called‬فاتَ ‪1.‬‬
‫‪َ : place of slaughter i.e. throat‬م ْذبَ َح ‪2.‬‬
‫‪َ : nose and face from front- visage‬خ ْط ِم ‪3.‬‬
‫‪ : two jaws‬لحیه ‪ two‬لحْ یی ِن ‪4.‬‬
‫)‪ :oblong stone or iron piece (for cutting stones‬البرطیل ‪5.‬‬

‫)‪(25‬‬
‫ُص‬
‫َل‬ ‫ْل‬
‫ِ ذا خ‬ ‫َّخ‬
‫َسیبِ الن‬ ‫ِثْل‬
‫َ ع‬ ‫ِر م‬
‫تم‬‫ُ‬
‫ُ‬
‫ه األحالیل‬‫نُ‬ ‫ِْ‬
‫َو‬
‫ّ‬ ‫تخ‬ ‫ِز َلم‬
‫ْ ُ‬ ‫فی غار‬
‫هالئے دُم کومثل شاخِ ُخرما اپنےپستانوں پَر‬
‫غير زائيده ہے اسکی قوت نهيں هوئی قليل‬

‫ٿي هڻي پُ ُڇ پنهنجو مثل ٽاري کجي َء جي ُڳتيَل وارن وارو‬

‫مٿي ا ُ َه پنهنجي جنهنکي ڪو نقصان نه رسايو آهي ٿڻن جي سوراخن ۾‬

‫دم خود را به مانند شاخه های نخل خرما دراز می کند و هرگز بچه به دنیا نیاورده که قدرتش اندک‬
‫شود‪.‬‬

‫‪Like palm-branch wags tail which is in tuft formation‬‬

Not given birth so far, her vitality intact does remain

Glossary:
1. ‫ ت ُ ِم ُّر‬: from‫(اِمرار‬lit. pass) To return, to shake (frequently its tail)
2. ‫ب‬ ِ ‫ عَسی‬: branch of dates on which leaves are yet to grow
3. ‫صل‬ َ ‫ ُخ‬: tuft, lock, tress of hair
4. ‫غارز‬ ِ she-camel with low milk (full word is ‫غارز‬ ِ ِ‫ ضرع‬: nipple, breast
ْ
5. ُ‫ ت ُ َخ ِونه‬: to reduce, to diminish
6. ‫ األحالی ُل‬plural of ‫ اِح ِلیل‬: urethra or breast hole
‫ لَ ْم ت ُ َخ ِو ْنهُ األحالی ُل‬: her nipples not diminished/sagging
(as she has not, so far, given birth)

(26)
‫ِها‬‫ِ ب‬
‫لبَصیر‬ْ‫ل‬
ِ ‫َّیتها‬
‫ُر‬‫ء فی ح‬ ‫َقن‬
ُ‫ْوا‬
ُ
‫تسْهیل‬َ ِ‫دین‬
ََّ
‫ُبین وفی الخ‬‫َق م‬
‫َت‬‫ع‬
‫ دونوں کانوں سے نماياں ہے‬، ‫بلند ناک والی‬
‫ دونوں رخسارنرم مثل مخمل‬،‫ اصيل پن‬،‫شرافت‬

َ
‫ڪن انجا واسطي دانا ماڻهو َء جي‬ ‫ڪُنڍيدار آهن ٻئي‬
‫سڌائي آهي‬
ِ ‫سنوت‬َ ‫سهڻائي ظاهر آهي ان ۾ ۽ منجهه رخ اُنجي‬

‫ و شخص بینا با نگاه در گوش هایش اصالتی آشکار می یابد و در گونه هایش‬،‫دارای بینی مایل‬
.‫روانی و سادگی وجود دارد‬

High-nosed; from her ears expert can discern

Breed and race; her cheeks smooth and even
‫‪Glossary:‬‬
‫‪Masculine) narrow nostrils with high nose‬االقنی‪ : (from‬قَ ْنوا ُء ‪1.‬‬
‫‪ُ : (lit. free) here two ears‬ح َّریتها ‪2.‬‬
‫‪ : Seer, expert of camels‬بَصی ِر ‪3.‬‬
‫ق ‪4.‬‬ ‫عت َ ٌ‬
‫‪َ : nobility, grace, roots‬‬
‫‪ : cheeks‬ال َخ َّدی ِن ‪5.‬‬
‫سهی ُل ‪6.‬‬ ‫‪ : smoothness, no rough or course stuff‬ت َ ْ‬

‫)‪(27‬‬
‫َة‬
‫َى یسَرات وهی لحِق‬ ‫َل‬
‫ِی ع‬‫ْد‬
‫تخ‬‫َ‬
‫ُ‬
‫ْلیل‬
‫تح‬‫َّ األرضَ َ‬
‫ُن‬ ‫َسَّه‬ ‫َواب‬
‫ِل م‬ ‫ذ‬
‫دوڑےهلکی ڻانگوں سے‪ ،‬جا ملے پيشروؤں سے‬
‫اسکے الغرپا ُچهوئيں زمين بس قَ ّ‬
‫سم کرنے حالل‬

‫ٿي ڊوڙي مٿي سنهين ٽنگن جي پهچندڙ آهي اڳين اُٺن کي‬
‫الء آهي‬
‫سي آهن سنهن نيزن وانگي ُڇهڻ جنجو زمين کي فقط قسم سچي ڪرڻ ِ‬
‫با گام هایی روان به پیش می تازد‪ ،‬حال آن که بسیار الغر است و از شدت سرعت بسیار کم پاهایش‬
‫با زمین تماس پیدا می کند‪.‬‬

‫‪She runs on her nimble legs and overtakes everyone‬‬

‫‪Her dry legs touch ground only for a second’s friction‬‬
‫‪Glossary:‬‬
‫‪ : to run fast‬ت َ ْخ ِدی ‪1.‬‬
‫سرات ‪2.‬‬ ‫‪ : light legs‬ی َ‬
‫ٌ‬ ‫َ‬
‫الحقة ‪3.‬‬‫‪ِ : join, to approximate,‬‬
‫)‪ : dry, thin (also to become weak, lean‬ذابله ‪ plural of‬ذَوابِل ‪4.‬‬
‫الرما ُح الذوابِل ‪ half-open eye,‬عینُ ذابله‬ ‫‪ِ slim lances‬‬
‫‪َ : to touch‬مس ‪5.‬‬
‫‪ : to legitimize, to fulfill one’s oath‬تَحْ لی ُل ‪6.‬‬

‫)‪(28‬‬
‫ِیما‬
‫َى ز‬
‫َص‬‫َ الح‬‫ْن‬
‫ُك‬‫ْر‬‫َجایاتِ یت‬‫ُ الع‬ ‫مر‬
‫سُْ‬
‫ْعیل‬
‫ُ‬ ‫ِ َ‬
‫تن‬ ‫ْم‬‫ُؤوسَ األُك‬
‫َّ ر‬
‫ِن‬ ‫ِه‬
‫لم یق‬
‫گندمی پا دوڑتے کنکرياں اڑائيں‪ ،‬پراگنده کريں‬
‫نهيں بچاؤ نعلبندی کا‪ ،‬ڻيلوں کی اڑائيں دُهول‬

‫ڪڻڪ رنگي ٻنڌين سان ڪري ٿي ڇڏي پٿرين کي پائمال پکڙيل پيرن سان‬
‫پوء به پٿريلن دڙن جون چوٽيون ڪري چٿڙ چٿڙ‬ ‫نه آهيس لڳل نعل پيرن تي ِ‬

‫به مانند ملخ های خاکستری است در سرعت و بخاطر قدرت و شدت این شتر‪ ،‬سنگ های بیابان را‬
‫تکه تکه می کند بدون این که به سم نیاز داشته باشد‪.‬‬

‫‪Brown, solid soles leave behind stones in dispersion‬‬

‫‪Crushing peaks of dune, needing no shoe-protection‬‬

‫‪Glossary:‬‬
 ‫س ْم ُر ‪1.‬‬ ‫‪ُ : Wheat-complexion, brown colour‬‬
‫ت ‪2.‬‬ ‫‪ : organs joined through ligament‬عجایه ‪ plural of‬العَجایا ِ‬
‫‪ : leave, quit‬یتْ ُركْنَ ‪3.‬‬
‫صى ‪4.‬‬ ‫‪ : pebbles, stones‬ال َح َ‬
‫‪ِ : scattered, dispersed‬زیما ً ‪5.‬‬
‫ق ‪6.‬‬ ‫‪ To protect, give refuge‬قی‪ ،‬یقی ‪ : from‬ی ِ‬
‫)‪ : dunes, mounds (of stones‬اکمه ‪plural of‬األ ُ ْك ِم ‪7.‬‬
‫‪ : to wear or put on horse-shoe/camel-shoe‬ت َ ْنعی ُل ‪8.‬‬

‫)‪(29‬‬
‫َِقت‬
‫ْ‬ ‫َر‬‫َیها إذا ع‬ ‫َ ذ‬
‫ِراع‬ ‫ْب‬ ‫َو‬
‫َّ أ‬
‫كأن‬
‫ُ‬
‫َساقیل‬ ‫ُور‬
‫ِ الع‬ ‫َ بالق‬‫َّع‬
‫َف‬ ‫وقد َ‬
‫تل‬
‫اسکے اگلے پاؤں کی تيز حرکت‪ ،‬وه پسينه ميں غرق‬
‫چهوڻی پهاڑياں دِکهيں مث ِل سراب‪ ،‬سورج هوگرم‪ ،‬الل‬

‫گويا اوٽ موٽ هنجي ٻانهن ۽ ٽنگن جي‪ ،‬توڻي جو پگهرجي وڃي ٿي‬
‫جنهن وقت تَپي گرم ٿي وڃن ٿا ساڻ جبلن جي رڻ پٽ ۽ ميدان‬

‫گویا بازگشت دو بازویش به هنگام دویدن‪ ،‬و آن هنگام که عرق می کند‪ ،‬در زمانی که سراب کوه‬
‫های بلند را در هم می پیچد‪.‬‬

‫‪Her arms in recurrent motion as she exudes perspiration‬‬

‫‪When small hills glisten like mirage under scorching sun‬‬

‫‪Glossary:‬‬
‫ب ‪1.‬‬‫‪ : return, movement‬أ َ ْو َ‬
‫ع ‪2.‬‬
‫‪ : arms‬ذِرا َ‬
 3. ‫ تَلَفَّح‬: face burnt by hot smoke
4. ‫لَفح‬- relates to a hot wind (cold wind is ‫) نفح‬
5. ‫قور‬
ِ (plural of ‫ )القارۃ‬: small hillock separated from mountains
6. ‫ عَساقی ُل‬: mirage, earth’s glistening due to scorching sun

(30)
‫ْطَخِدا‬
‫مص‬ُ ‫ء‬
ُ‫ْبا‬ ‫ْما یظَل به الحِر‬ ‫یو‬
ُ
‫ْلول‬‫مم‬َ ِ‫ْس‬‫ه بالشَّم‬
ُ‫َّ ضاحِی‬
‫كأن‬
‫ت حرارت سے گرگٹ بهی جل اڻها‬ ِ ‫وه دن جب ش ّد‬
‫تپش آفتاب سے جسم انگاروں پہ پکی روڻی مثل‬ِ

‫منجهه اهڙي ڏينهن جو رهيٿو انهيء ۾ سانڊو گرميء کان تپندڙ ۽ سڙندڙ‬
‫ڄڻ ته پاسو انجو ساڻ سج جي لڳل ۽ پڪل آهي‬

.‫ گویا که جسمش را در خاکستر داغ قرار داده اند‬،‫در روزی که آفتاب پرست ازشدت گرما می سوزد‬

A day when burns under intense sun even a chameleon

As if his body baked on ashes under the scorching sun

Glossary:
1. ‫ی َظ ُّل‬: to spend day (‫بات‬: to spend night)
2. ‫الح ْربا ُء‬
ِ : chameleon
3. ً ‫ص َط ِخدا‬ْ ‫ ُم‬: burning under the intense heat of sun
4. ُ‫ضاحیه‬ ِ : projecting or exposed to the sun
 ‫‪ : to bake bread or roast meat on ashes or coals‬مل‪َ from‬م ْملو ُل ‪5.‬‬

‫)‪(31‬‬
‫ْ‬‫َت‬
‫َل‬‫َع‬
‫د ج‬‫ْ وقْ‬
‫ِم‬‫ِیه‬‫ِ حاد‬‫ْم‬ ‫لْ‬
‫لقو‬ ‫َ ِ‬
‫وقال‬
‫ِیُ‬
‫لوا‬ ‫َى ق‬ ‫َ الح‬
‫َص‬ ‫ْن‬‫ُض‬
‫ْك‬‫ِبِ یر‬
‫َناد‬‫َ الج‬ ‫ْق‬
‫ُر‬‫و‬
‫ت گرمی سے ساربان پکاراڻها قوم قيلولہ کرو‬
‫ش ّد ِ‬
‫خاکستری مکڑپتہروں پر پاؤں مارے ہيں مسلسل‬

‫۽ چيو جماعت کي قافله ساالراُٺن جي حال هي ته انوقت گرمي َء کان‬

‫جڏهن ساون مڪڙن پٿرن تي پئي ڦٿڪيو رڳڙيو‪ ،‬ته ڪيو ڪوقيلولو‬

‫ساربان که در اصل وظیفه تحریک و به حرکت در آوردن قوم را بر عهده دارد‪ ،‬در این شرایط که‬
‫ملخ ها پاهایشان را از شدت گرما بر سنگ می کوبند‪ ،‬به قوم خویش دستور خواب چاشتگاهی می‬
‫دهد‪.‬‬

‫‪The cameleer asked his nation to take intermission‬‬

‫‪On seeing grey locusts killed by heat, kicking stone‬‬

‫‪Glossary:‬‬
‫‪: cameleer who sings sweet tunes to run camels speedily‬حا ِدی ‪1.‬‬
‫ُورقا ُء ‪ُ paper, green-black like dove which is called‬و ْرقَ ‪2.‬‬
‫ب ‪3.‬‬
‫‪ : locusts‬ال َجنا ِد ِ‬
 ‫‪ : to hit with foot, to hasten horse’ speed by hitting it with heel‬ی ْر ُكضْنَ ‪4.‬‬
‫صى ‪5.‬‬‫‪ : stones, pebbles‬ال َح َ‬
‫‪( : afternoon nap, siesta‬قیلوله )قِیلُوا ‪6.‬‬

‫)‪(32‬‬
‫ِف‬
‫نص‬‫َیطَل َ‬
‫ِراعا ع‬ ‫َّهار‬
‫ِ ذ‬ ‫د الن‬ ‫شََّ‬
‫ُ‬
‫ِیل‬‫َثاك‬ ‫َها ُ‬
‫نكْد م‬ ‫َجاو‬
‫َب‬ ‫ْ ف‬‫مت‬
‫قاَ‬
‫دن چڑهے وه ناقه بازو اڻهائے‪ ،‬مانند ادهيڑ عمرعورت‬
‫بين کرے مرے بچے کا‪ ،‬ساتهه ديں محروم اسکے مثل‬

‫وقت شدت گرمي َء جو‪ ،‬مثل ٻانهن مٿي کڻندڙ جوان عورت جي‬
‫ُ‬
‫ساٿ ڏنس ٻين رنڙين اوالد ُمئل زالن‬ ‫پوء‬ ‫جا اُٿي بيٺي روئڻ ِپٽڻ ِ‬
‫الء ِ‬
‫به هنگام ارتفاع خورشید و شدت گرما‪ ،‬شدت برگشت و باال آمدن بازوان شتر به هنگام دویدن مانند‬
‫ارتفاع دست زنی است که فرزند از دست داده است و زنان دیگر نیز همپای او به عزاداری پرداخته‬
‫اند‪.‬‬

‫‪At heat-hour, hands raised by a tall, middle-aged woman‬‬

‫‪Others come to join, like wail of woman bereft of children‬‬

‫‪Glossary:‬‬
‫ش َّد النَّ ِ‬
‫هار ‪1.‬‬ ‫‪َ : the hottest hour of the day i.e. from noon till afternoon‬‬
‫‪ : pretty, long-necked lady‬عَی َطل ‪2.‬‬
 3. ‫ نَ ِصف‬: middle aged woman; also called‫کهل و کهوله‬
4. ‫ب‬ َ ‫جاو‬ َ : to make conversation, talk to one another, to respond to
5. ُ
‫ ن ْك ٌد‬: cry out or croak with all might ii) be hard and difficult to bear
6. ‫ َمثا ِكی ُل‬: bereft of children ‫ ُمثکالت‬: elegy on the death of children

(33)
‫َینِ َلیسَ َلها‬
‫ْع‬‫َّب‬ ُ‫ْو‬
‫َة الض‬ ‫ِخ‬
‫َة ر‬ ‫َّاح‬
‫نو‬ َ
ُ
‫ْقول‬‫مع‬َ َ‫َّاعون‬‫َها الن‬‫ِكْر‬
‫َى ب‬ َ ‫ما‬
‫نع‬ َّ‫َل‬
‫حواس باخته هوئی‬،‫ بازوهيں شل‬،‫نوحہ خوان‬
‫ت اجل‬
ِ ‫جب منادی بتائےاکلوتہ بچہ لے گيا دس‬

‫ستُ نڪتل جنهنکي جڏهن‬َ ‫جيئن روئڻ ِپٽڻ واري زال‬

‫ٻڏائجي خبر پٽ وڃڻ جي ته نه رهي عقل انکي بيهوش ٿي وڃي‬

‫زن از فرزنده داده با سرعت باال دستانش را به حرکت در می آورد و به هنگام شنیدن خبر مرگ‬
.‫فرزندش دیگر عقل و هوش خود را از دست داده است‬

Mourner sans energy in arms, bereft of all reason

When death of only child brought to her attention

Glossary:
1. ٌ‫ نَ َّوا َحة‬: to wail, lament on the death of someone dear
2. ‫ ِرخوۃ‬: slackening of upper arms, numbing of arms
3. ‫ض ْب َع‬ َّ : portion of arm that is between shoulder and elbow.
4. ‫ نَ َعى‬announce someone’s death (‫ ناعی‬: announcer of death)
5. ‫ ِب ْك َر‬: first child, the only child without sibling
 ‫‪ : announcers of someone’s death‬النَّاعونَ ‪6.‬‬
‫‪َ : reasonable, in senses, sensible‬م ْعقو ُل ‪7.‬‬

‫)‪(34‬‬
‫ُها‬
‫َع‬ ‫مْ‬
‫در‬ ‫َّیها وَ‬
‫ِكَف‬
‫َ ب‬
‫ِی اللبان‬‫ْر‬ ‫َ‬
‫تف‬
‫ُ‬
‫َعابیل‬‫تراقیها ر‬‫ْ َ‬
‫َن‬‫َّق ع‬
‫ُشَق‬‫م‬
‫ت غم سينه پيڻتی هے دو ہاتهوں سے‬‫از ش ّد ِ‬
‫قميص هوئی پاره پاره گردن سےنيچے تحليل‬

‫ٿي ڦاڙي ڪپڙا پنهنجا ساڻ هٿن پنهنجي ۽ چولو انجو‬

‫ڦاٽل چيريل آهي ڳچي َء وٽان ڄڻ ڪا چري عورت آهي‬

‫آن زن ( فرزنده از دست داده) پیراهن را با دستانش از سینه خود را می شکافد که از سمت باال و‬
‫کتف پاره پاره می شود‪.‬‬

‫‪She tears her shirt with hands from the collar-bone‬‬

‫‪From the upper chest ripped badly, in tatters torn‬‬

‫‪Glossary:‬‬
‫‪ : to cut, tear‬فری ‪ from‬ت َ ْف ِری ‪1.‬‬
‫‪ : chest, breast‬الُّلبانَ ‪2.‬‬
‫ع ‪3.‬‬‫‪ِ : coarse vest or shirt‬مد َْر ُ‬
‫ق ‪4.‬‬ ‫شقَّ ٌ‬
‫‪ : torn, ripped apart‬شق ‪ُ from‬م َ‬
‫‪ : collar-bone‬ترقُوهُ ‪ plural is‬ترائق ‪5.‬‬
‫)‪ : wearing tattered clothes; stupid woman (torn‬رعبل ‪َ from‬رعابی ُل ‪6.‬‬
 (35)
‫هم‬
ُ ُ‫ْل‬ َ ‫َیها‬
ُ‫وقو‬ ‫َناب‬ ُ ‫َى الو‬
‫ُشاة ج‬ ‫تسْع‬َ
‫ْتول‬
ُ ‫َق‬‫َى َلم‬ُْ‫َ أبی س‬
‫لم‬ ‫بن‬ َّ
ْ‫إنك یا ا‬
‫اس ناقه کے اطراف کہتے پهر رهےهيں چغلخور‬
‫سلمی کے بيڻے اب تو جلد ہی تو هوجائيگا مقتول‬

‫ٿا ڊوڙن چغلخور ٻن طرفن انهي ڏاچي َء جي ۽ ٿا چون مونکي‬

‫تحقيق تون اي پُتَ ابو سلمي جا ضرور قتل ڪيو ويندين‬

‫سخن چینان اطراف شترم سخن چینی کردند و گفتند ای ابی سلمی تو را می کشند( به خاطر هجو‬
.)‫پیامبر و اسالم یاران او تو را می کشند‬

Many a slanderer run around my camel and threaten

Don’t go there O son of Salma! You’ll get killed soon
Note: Now poet starts admitting how Prophet SAW had ordered for his elimination on
the eve of Muslim conquest of Makkah because of his vitriolic poetry against the
Prophet SAW. While the poet intends to reach Madinah to seek amnesty, ill-wishers
threaten him about getting killed.
َ ‫رقیب از کوئے اُو شد‬
‫سد راهم که در را ِه حرم باشد حرامی‬

Glossary:
1. ‫سعَى‬ْ َ ‫ ت‬: endeavouring, running
2. ُ‫لوشاة‬ُ ‫ ا‬plural of ‫ واشی‬: slanderers, back-biters
 ‫‪َ : two sides‬جنابَی ‪3.‬‬
‫س ْل َمى لَ َم ْقتو ُل‬
‫‪ : It is proverbial. Abu Salma was grandfather of‬إنَّك یا ا ْبنَ أبی ُ‬
‫‪poet Ka’ab bin Zohair. Grandfather’s reference as ‘father’ is common‬‬
‫‪among Arabs. Prophet SAW said:‬‬
‫انا النبِی ال کذب انا اِبن عبد المطلب‬

‫)‪(36‬‬
‫ه‬
‫لُ‬‫مُ‬
‫ُ آُ‬‫ْت‬
‫ُن‬ ‫ُل خ‬
‫َلیل ك‬ ‫َ ك‬
‫وقال‬
‫َشْغول‬
‫ُ‬ ‫ْكَ م‬
‫َن‬ ‫َّكَ إّ‬
‫ِی ع‬
‫ن‬ ‫ِین‬ ‫ُْله‬
‫ل أ‬
‫هردوست جس ميں مدد کی کوئی اميدرکهی‬
‫کها‪ :‬کيا وقت نکالوں ميں خود هوں مشغول‬

‫۽ چيو هر دوست مونکي جنهن ۾ مون آسرو اميد مدد جي ٿي َرکي‬

‫نٿو برغاليان آئون توکي تحقيقآئون تو کان بَري‪ ،‬بيزار آهيان‬

‫هر دوستی که من امید کمک و یاری از او را داشتم به من گفت که ما به تو نزدیک نمی شویم و ما‬
‫از تو رو گردانیم‪.‬‬

‫‪Every friend in whom I had some hope or expectation‬‬

‫‪Said: I’m busy to be spared, to attend to your concern‬‬

‫‪Glossary:‬‬
‫‪: in him I put my hopes‬آ ُملُهُ ‪1.‬‬
‫‪ : to divert, to distract‬الهاء ‪ from‬أ ُ ْل ِهینَّكَ ‪2.‬‬
‫ع ْنكَ َمشْغو ُل ‪3.‬‬ ‫‪َ : I am too busy to be at your disposal (for any‬‬
‫)‪assistance‬‬
 ‫)‪(37‬‬
‫ُم‬
‫ُ‬ ‫َ‬
‫أبالك‬ ‫ِی لَ‬‫َلوا سَبیل‬ ‫ُ خ‬
‫لت‬ ‫َق‬
‫ُْ‬ ‫ف‬
‫ْعول‬
‫ُ‬ ‫ُ َ‬
‫مف‬ ‫َّح‬
‫ْمن‬ ‫َ الر‬ ‫ُل ما َقَّ‬
‫در‬ ‫َك‬‫ف‬
‫ميں نےکها‪ :‬چهوڑدو ميرا راستہ‪،‬ارے ناالئقو‬
‫هو کےرهيگا جو رحمان نے لکها درلوحِ ازل‬

‫پوء چيو مون _ ڇڏيو اوهين رستو منهنجو بنا حاللي پي َء وارو!‬
‫ِ‬
‫ڇو ته جيڪي خدا تعالي مقدر ڪيو هوندو اهو ضرور ٿيڻو آهي‬

‫به آنها گفتم بروید ‪ -‬از سر راه من کنار بروید ‪ -‬ای بی پدران هر آنچه خدا قسمت کند همان انجام‬
‫می شود و اتفاق می افتد‪.‬‬

‫!‪I told them: get out of my path ungrateful companion‬‬

‫‪Whatever the Merciful Lord destined, will sure happen‬‬

‫‪Glossary:‬‬
‫‪َ : quit, give up‬خلُّوا ‪1.‬‬
‫سبی ِلی ‪2.‬‬ ‫‪َ : my way, my path‬‬
‫)‪ : lit. meaning: you are fatherless/bastards (to condemn‬ال َ أبالَ ُك ُم ‪3.‬‬
‫‪ : measured, destined, decreed‬قَد ََّر ‪4.‬‬
‫‪َ : is bound to happen, will come into effect‬م ْفعو ُل ‪5.‬‬

‫هر چه نصیب است ازان کم نشود جو‬ ‫رو مشرق و رو مغرب و رو رو‬
 ‫)‪(38‬‬
‫ُُ‬
‫ه‬ ‫ْ سَالَ‬
‫مت‬ ‫َ‬
‫طالت‬ ‫نثَى وإن‬
‫ْ‬ ‫ُْ‬ ‫ُل اب‬
‫ْنِ أ‬ ‫ك‬
‫ُ‬
‫ْمول‬ ‫مح‬
‫ء َ‬ ‫َْ‬
‫دباَ‬ ‫ْما على َ‬
‫آلة ح‬ ‫یو‬
‫هرماں َجايا خواه کتنی ہی درازهو اسکی عمر‬
‫ايکدن اڻهاياجائيگا تابوت اسکا‪،‬هوگاغسل وقل‬

‫هرهڪ پُ ُ‬
‫ٽ ما ُء جو اگچه ڊگهي ٿئي حياتي انجي‬
‫ڪنهن ڏينهن الش انجو مٿي جنازي جي ضرور کنيل ٿيندو‬

‫هر بچه انسانی هر چقدر هم که عمرش طوالنی باشد روزی بر تخته تابوت سوار می شود ( خواهد‬
‫مرد)‪.‬‬

‫‪Every mother’s offspring however long his life span‬‬

‫‪One day sure to be carried on bier everyone’s coffin‬‬
‫پایان کار‬
‫ِ‬ ‫سر انجام مرگ است‬
‫ِ‬ ‫اگر صد بمانی و گر صد هزار‬

‫‪Glossary:‬‬
‫‪ : child born to aa female, every living person‬اب ِْن أ ُ ْنثَى ‪1.‬‬
‫‪ : lengthen, prolong‬طا َل ‪2.‬‬
‫)‪ : instrument, platform (here a cot or a bier‬آلَة ‪3.‬‬
‫‪ : convex, raised‬احدب ‪َ from‬حدْبا َء ‪4.‬‬
‫‪ : coffin raised on bier‬آلَة َحدْبا َء ‪5.‬‬
‫(حمل ‪َ : borne, carried (from‬محْ مو ُل ‪6.‬‬
 ‫)‪Part-III: Praise (Madīh) (Verses 39–60‬‬

‫)‪(39‬‬
‫ََ‬
‫دنی‬ ‫َو‬
‫ْع‬ ‫َ للاِ أ‬ ‫َّ ر‬
‫َسُول‬ ‫ُ أن‬‫ْت‬ ‫ُْ‬
‫نبِئ‬ ‫أ‬
‫ُ‬
‫ُول‬ ‫ْ‬
‫َأم‬‫ِ للاِ م‬
‫َسُول‬ ‫َْ‬
‫د ر‬ ‫َن‬ ‫ْو‬
‫ُ ع‬ ‫َف‬
‫والع‬
‫حکم قتل‬
‫ِ‬ ‫مجہےاطالع ملی رسول هللا نے ديا‬
‫ليکن هللا کے رسول سےهے اميدعفووفضل‬

‫خبر ٻڌائي وئي آهي ته تحقيق رسول خدا صلعم دڙڪو ڏنو آهي مونکي‬
‫مگر معافي ملڻ جي وٽان رسول خدا صلعم جي مونکي وڏي اميدواري آهي‬

‫با خبر شدم که پیامبر مرا تهدید کرده است در حالیکه همه مردم انتظار عفو و بخشایش از رسول‬
‫خدا را دارند‪.‬‬

‫‪I’m told Allah’s Apostle had given me intimidation‬‬

‫‪But from God’s Messenger, I hope for big pardon‬‬

‫ت بیکراں است‬
‫ترا دریائے رحم ِ‬ ‫جرم من کو ِه گراں است‬
‫اگرچه ِ‬
‫‪Glossary:‬‬
‫‪: I was told, I was given news‬انبآء ‪ from‬أ ُ ْنبِئْتُ ‪1.‬‬
‫)‪ : warn, threaten, sentencing (of punishment, retribution‬أ َ ْو َ‬
‫ع َد ‪2.‬‬
‫)‪ (threat, warning‬وعید‪ ،‬تهدید‪ means‬ایعاد ‪3.‬‬
‫)‪ : hope (of forgiveness‬أمل‪َ from‬مأ ْ ُمو ُل ‪4.‬‬
 ‫)‪(40‬‬
‫َذ‬
‫ِرا‬‫ْت‬ ‫َ للاِ ُ‬
‫مع‬ ‫ُ ر‬
‫َسُول‬ ‫ََ‬
‫تیت‬ ‫د أ‬ ‫َ‬
‫وقْ‬
‫ْبول‬
‫ُ‬ ‫ِ للاِ م‬
‫َق‬ ‫َسُول‬ ‫َْ‬
‫د ر‬ ‫ِن‬ ‫ْر‬
‫ُ ع‬ ‫ُذ‬
‫والع‬
‫آيا رسول هللا کے پاس اپنا عُذر پيش کرنے‬
‫هللا کے رسول کےہاں عذرهوجاتا هے مقبول‬

‫تنهنڪري آيس آئون وٽ رسو ِل خدا صلعم عذرخواه ٿي‬

‫حاالنڪه عذر وٽ ڀالرن ماڻهن جي‪ ،‬قبول ٿيندڙ آهي‬

‫از برای عذرخواهی نزد پیامبر حاضر شده ام و بی گمان پیامبر عذرخواهی مرا خواهد پذیرفت‪.‬‬

‫‪I’ve come to Allah’s Messenger for my pardon‬‬

‫‪Plea receives Allah’s Messenger’s approbation‬‬

‫‪Some sources say that the second lines reads as :‬‬

‫اس مقبول‬
‫َرام الن ِ‬
‫ذر ِعن َد ک ِ‬
‫َوالعُ ُ‬
‫هر کس کہ بدرگاه توآید بہ نیاز محروم زدرگا ِه تو کے گردَد باز‬
 ‫)‪(41‬‬
‫َ‬
‫َة‬ ‫َ ناف‬
‫ِل‬ ‫َع‬
‫ْطاك‬ ‫َ الذی أ‬
‫َداك‬‫ْال ه‬
‫مه‬‫َ‬
‫ُ‬
‫ُصیل‬ ‫َواعیظ وَ‬
‫تف‬ ‫ُر‬
‫ْآنِ فیها م‬ ‫ْ‬
‫الق‬
‫ذرا دهيرے! آپکوهدايت دي خدا نے‪ ،‬اس نےعطاکيا‬
‫قرآن پاک جس ميں هيں نصيحتيں بمع تفصيل‬

‫مهلت ڏي مونکي شال هدايت ڏي توکي خدا تعالي جنهن ڏنو توکي تحفو‬
‫قرآن جو جنهن ۾ هدايتون آهن ۽ تفصيل واريون نصيحتون‬

‫آهسته تر( آهسته تر و کمتر مرا تهدید کن) ای کسی که خدا به تو نعمت قر آن را داده است که در‬
‫آن موعظه ها و فضل و بخشایش است ‪.-‬خدا تو را هدایت کند‪.‬‬

‫‪Easy please! God gave you guidance; gift of Quran‬‬

‫‪Which includes necessary sermons and admonition‬‬

‫‪Glossary:‬‬
‫‪َ : hold on, go slow, give respite‬م ْهالً ‪1.‬‬
‫‪ : voluntary good work, alms, prayer, booty, grandchild‬نافِلَةَ ‪2.‬‬
‫ظ ‪3.‬‬‫‪َ : admonitions, sermons, preaching‬مواعی ٌ‬
‫)‪ : details (on code of conduct, about lawful, unlawful‬تَفُصی ُل ‪4.‬‬
 ‫(‪)42‬‬
‫ُشاة َ‬
‫ولم‬
‫ْ‬ ‫ِ الو‬‫َْقوال‬ ‫ِی ب‬
‫ِأ‬ ‫َّ‬
‫ن‬ ‫ْخ‬
‫ُذ‬ ‫ل َ‬
‫تأ‬
‫ُ‬ ‫ْ ف‬
‫ِی األقاویل‬ ‫َت‬‫َثُر‬ ‫ْ َ‬
‫وقْ‬
‫د ك‬ ‫ْن‬
‫ِب‬ ‫ُذ‬
‫أ‬
‫چغلخوروں کی بات په ميرامؤاخذه نہ کيجئے‬
‫تهمتيں لگائيں گئيں بهت‪ ،‬نهيں کيا گناه‪ ،‬فعل‬

‫نه وٺ تو مونکي ساڻ چوڻ دشمنن چغلخورن جي حاالنڪه‬

‫نه گناه ڪيو آهي مون اگرچه گهڻيون ڳالهيون مون تي ٺاهيون ويون آهن‬

‫مرا به خاطر حرف های سخن چینان مورد مواخذه قرار نده حال آن که گناهی نکرده ام هر چند سخنان‬
‫در مورد بسیار است‪.‬‬

‫‪Hold not against me slanderers’ accusation‬‬

‫‪They said a lot, but I never committed a sin‬‬

‫‪Glossary:‬‬
‫‪ : to grip, arrest, get hold‬أْ ُخ َذ ‪1.‬‬
‫الوشاةُ ‪2.‬‬ ‫‪: slanderers, back-biters‬واشی ‪ُ plural of‬‬
‫ْ‬
‫‪ : sin, fault‬ذنِ ْب ‪3.‬‬
‫)‪ : sayings, utterances (backbiting, slandering‬قول ‪ plural of‬األقاوی ُل ‪4.‬‬
 ‫)‪(43‬‬
‫ِه‬
‫ُ ب‬
‫َقاما لو یقوم‬‫ُ م‬ ‫د ْ‬
‫أقوم‬ ‫َْ‬
‫َلق‬
‫ُ‬
‫َعِ الفیل‬
‫ُ ما لم یسْم‬
‫مع‬‫َسَْ‬
‫َى وأ‬
‫أر‬
‫سن رها هوں‬‫بخدا ايسی جگه پہ جو ديکهہ‪ُ ،‬‬
‫ميری جگہ کوئی هاتهی ديکهے منظر جليل‬

‫جاء خوف واري جتي‬ ‫تحقيق بيٺو آهيان آمٿي اهڙي ِ‬

‫ڏسان ٿو ۽ ٻُڌان ٿو جيڪر ٻُڌي ۽ ڏِسي ها هاٿي اها دهشت ته‬

‫من در جایگاه و مقامی ایستاده ام که می بینم و می شنوم آن چیزهایی را که اگر فیل بجای من بشنود‬
‫و ببیند ( ادامه ترجمه در بیت بعد)‪.‬‬

‫‪(I swear) I stand at a point, what I see and listen‬‬

‫‪If an elephant was in my place, can you imagine‬‬
‫)‪(continues in next verse‬‬

‫‪Glossary:‬‬
‫‪ْ : I stand‬أقو ُم ‪1.‬‬
‫‪ : elephant‬الفی ُل ‪2.‬‬
 ‫)‪(44‬‬
‫َ‬
‫ِن‬ ‫َ َلُ‬
‫ه م‬ ‫ْ یكون‬‫د إلَّ أن‬ ‫ُُ‬‫ْع‬ ‫َلظَل‬
‫َّ یر‬
‫ْویل‬
‫ُ‬ ‫تن‬‫ْنِ للاِ َ‬
‫إذ‬‫ِِ‬
‫ِ ب‬ ‫َّ‬
‫الرسُول‬
‫کانپنے لگے خوف سے جب تک نه ديں امان‬
‫هللا کے حکم سے اسکو هللا کے پيارے رسول‬

‫ته همیشه ڏڪندو رهي مگر جو ٿئي واسطي انجي‬

‫طرفان رسول جي علیه الصلوات والسالم ساڻ حڪم خدا تعالي جي مهرباني ۽ بخشش‬

‫از این دیده ها و شنیده ها فیل می لرزد ‪ ،‬مگر اینکه از جانب رسول خدا _ با خواست واراده الهی‬
‫_ بخشایش و عفو و امانی بیاید‪.‬‬

‫‪(Even an elephant) will shiver in fear and apprehension‬‬

‫‪Unless Messenger bestows bounty by God’s permission‬‬

‫‪Glossary:‬‬
‫)‪ : to shiver, tremble (in fear‬رع ُد ‪1.‬‬
‫‪ : order, permission‬إِ ْذ ِن ‪2.‬‬
‫)انول ‪ : gift, present, plural is‬نؤل( ‪ : bounty, grace, bestowing‬ت َ ْنوی ُل ‪3.‬‬
 ‫)‪(45‬‬
‫َا‬
‫ِع‬ ‫ء مَّ‬
‫ُدر‬ ‫داُ‬ ‫َقطَت‬
‫ِع البَیَ‬ ‫ُ ا‬ ‫ِلت‬
‫َا ز‬‫م‬
‫ُ‬
‫ُول‬‫َسب‬‫ِ م‬ ‫َّ‬
‫اللیل‬ ‫َوب‬
‫ُ‬ ‫َ ث‬
‫ِ و‬‫َ الظّالم‬‫ُنح‬
‫ج‬
‫رات کی اندهيرے ميں پر خطربيابان عبور کيا‬
‫گهپ اندهيرا‪ ،‬تاريکی کے پردے گهرے طويل‬

‫هميشه ٿي وڍيو مون پنڌ بيابان جو حال هي ته زره پائيندڙ هوس‬

‫رات جي اونداهي َء ۾ جنهن وقت پردا رات جا لڙڪيل هئا زمين تي‬

‫من بیابان خطرناک در شب تارعبورکردم‪ ،‬تاریکی بیش از حد عمیق بود و شب الیه ها و پردهہا‬
‫تاریک معلق کرده بود‪.‬‬

‫‪In pitch dark I used to cross the desert barren‬‬

‫‪When the night had lowered down its curtains‬‬

‫‪Glossary:‬‬
‫)‪ : I used to cross, cut, cover (distance‬اَق َطتِع ‪1.‬‬
‫‪ : dangerous desert‬البَیدَا ُء ‪2.‬‬
‫‪ : be clad in armour or a cuirass, take courage‬تد ُّرع‪ُ from‬مد َِّرعَا ‪3.‬‬
‫الم ‪4.‬‬
‫‪ُ : in pitch darkness‬جن َح الظ ِ‬
‫‪ : to trail the garment, lower the veil/curtain‬اِسبال ‪َ from‬مسبُو ُل ‪5.‬‬
 ‫(‪(46‬‬
‫ه‬
‫ُُ‬ ‫ُناز‬
‫ِع‬ ‫ُ یمینی ل أ‬
‫ْت‬‫َع‬
‫َض‬‫َّى و‬
‫َت‬‫ح‬
‫ُ‬
‫ِیل‬
‫ه الق‬ ‫ِیُ‬
‫لُ‬ ‫ِی َ‬
‫نقمات ق‬ ‫ِ ذ‬‫َف‬
‫ّ‬ ‫فی ك‬
‫اپنا داياں ہاتهہ رکهہ ديا بغيرنزع اسکے ہاتهہ پہ‬
‫جو کفار سے ليتا ہے بدله‪ ،‬سچا هےاسکا هرقول‬

‫تان جو رکيو مون هٿ پنهنجو (واسطي بيعت جي)بغير تڪرار مخالفت جي‬
‫منجهه هٿ صاحب انتقام جي قول جنهنجو سچو ۽ وعدو جنهنجو پ ّ‬
‫ڪو آهي‬

‫تا اینکه دستم را بدون نزاع و در گیری در دست صاحب قدرتی نهادم که حرف او حرف است (به‬
‫وعده اش وفا می کند‪.‬و مرا می کشد)‬

‫‪Then I placed my right hand without any contention‬‬

‫‪In the palm of avenger whose word is sans question‬‬

‫‪Glossary:‬‬
‫‪َ : to put‬وض َْع ‪1.‬‬
‫‪ : right hand‬یمین ‪2.‬‬
‫ع ‪3.‬‬ ‫‪ quarrel, last gaps, agony‬منازعۃ ‪ : from‬أ ُ ِ‬
‫ناز ُ‬
‫)نقمه ‪ِ : to avenge (from‬ذی نَقمات ‪4.‬‬
‫‪ : true word, final or ultimate reply‬قِی ُل ‪5.‬‬
‫‪ : His word is the absolute word and ultimate truth.‬قِیلُهُ ال ِقی ُل ‪6.‬‬
 (47)
‫ه‬
ُ‫م‬ َّ
ُِ
‫ل‬ ‫ُك‬
‫ْ أ‬‫ْدی إذ‬
‫ِن‬‫ُ ع‬ ‫َه‬
‫ْیب‬ ‫َلذاك‬
‫َ أ‬
‫ُول‬
ُ ‫ْسوب وم‬
‫َسْئ‬ َّ َ
َ َ‫إنك‬
‫من‬ ‫وقیل‬
‫جب آپ صلعم سے بات کی ميں هيبت زده تها‬
‫ ميں مسئول‬،‫کا لوگوں نے ميرا هے قصور‬

‫اها عظيم الشّان هستي هيبت واري آهي جڏهن ڳالهايم سندن اڳيان‬
‫مونکي چيو ويو هو ته تون آهين ڏوهاري ۽ تون ئي آهين جوابدار‬

)‫این جایگاهی که من ایستاده ام ترسناکتر است زمانی که در باره آن صحبت می کنم ( اعتراف میکنم‬
.‫و به من گفته می شود که تو درباره کارهای خود مسئول هستی و کارها به تو نسبت داده می شود‬

When I talk to him I am struck in awe and veneration

I’m told: Ye are held responsible as ye are guilt-ridden

Glossary:
1. َ‫ذاك‬: demonstrative for distant person (Prophet SAW
2. ‫ب‬ ُ ‫( أ َ ْهی‬from ‫ )هیبت‬: awesome, to be dreaded of
3. ‫سوب‬ٌ ‫ َم ْن‬: matter is to be referred/attributed (to the poet)
4. ‫سئ ُو ُل‬ْ ‫ َم‬: be responsible.

Poet was told that Prophet SAW had charged the poet for his crimes and he was to
be held responsible for those. Hazrat Ali A.S. said about Prophet SAW:

َ ‫من َرآهُ َبدی َه ًۃ َها َبهُ َو َمن‬

ُ‫غا ا َ َحبَّه‬
Whoever saw the Prophet SAW suddenly (for the first time) was struck in awe but
when he came in contact and intimacy, he developed spontaneous affection for him.
 (48)
ُُ
‫ه‬ ‫َسْكَن‬ ‫ُلیوثِ األُسْد‬
‫ِ م‬ ْ
‫ِن‬‫ِر م‬ ‫خاد‬ ْ
‫ِن‬‫م‬
ُ
‫ه غیل‬ ُ‫ن‬َ‫ِیل دو‬ ‫غ‬ ‫َثَّر‬
َ ‫َطْنِ ع‬
‫ب‬ ْ
‫ِن‬‫م‬
‫اس شير سے زياده هيبت والے آپ جسکا مسکن‬
‫ اطراف جسکے جنگل هی جنگل‬،‫عثّر جنگل بيچ‬

‫جاء دهشت جي آه ڪنان ٻيالئي شينهن جي جنهنجو مسڪن‬ ِ ‫هي َء‬

‫خوفناڪ منجهه پيٽ (عُثر ٻيلي جي) آهي جهنگل پٺيان جهنگل آهيس‬

‫این جایگاه و وضعیت برای من ترسانک تر است از سرزمین شیران در ( بطن عثر) که پر از نی‬
. ‫است‬

He commanded more awe than the mighty lion

Who lived in dense thicket; in Ath’thar his den

Note: Prophet SAW had such awe and grace that not everyone could face them in
routine. Ali A.S. said: ُ‫ َمن راهُ َبدیهةً َهابَهُ َو َمن عَا اَ َحبَّه‬He who saw him suddenly was struck
in awe. He who interacted with him would love him. Amr bin Aas said that he could
never look into Prophet SAW’s countenance eye to eye and cannot describe the facial
description of the Prophet SAW.

Something similar was narrated by Urwa bin Masood-the Chief Quraish negotiator at
Hudaibiyyah. When he went back to Quraish he reported that he was awe struck by
the majesty of this person which was not found even in the courts of Caesar and
Khosroes. When he speaks, all keep silence and give all ears; when he is silent, they
bow down faces and remain mum; No one looks at him by raising eyebrow; when he
makes ablution they rush to collect his waste water, when he spits out, they collect it
as rose water and apply to their eyes and face.

Please Note that some versions read first line of this verse as follows:
‫رض ُمخدَرة‬ ِ ‫ضیغَم ِبض ََر‬
ِ َ ‫آءاال‬ َ ‫ِمن‬
‫ ضیغم‬: jungle lion, ‫رض‬
ِ ‫آءاال‬
ِ ‫ ضر‬: land with foliage, ‫ ُمخدر‬: jungle with lions (‫ الخادر‬: lion inside
his den where it is strong and fierce)

Glossary:
1. ‫ خادِر‬: a lion who dwells in jungle
2. ‫ث‬ِ ‫ لُیو‬plural of ‫ لیث‬: a giant lion
3. ‫عث َّ َر‬
َ : a famous place in Arabia- the habitat of multitude of lions
4. ‫ غی ُل‬: thicket, morass, reedy bank ii) grow dense in foliage

(49)
‫َیشُه‬
‫ُما‬ ‫َینِ ع‬
‫ْغام‬‫ِر‬
‫ُ ض‬ ْ‫َی‬
‫لحِم‬ ‫ْدو ف‬‫یغ‬
ُ
‫َرادیل‬‫ْفور خ‬‫مع‬
َ ِ‫ْم‬‫َو‬
‫َ الق‬‫من‬ ‫َلح‬
َ ‫ْم‬
‫آپ زياده بارعب اس شير سے جو دو بچوں کو‬
‫صبح انسانی گوشت کی خوراک دے برائ تناول‬

‫صبح ڪريٿو ته گوشت کارائي ٿو پنهنجي ٻن ٻچن کي جن جي خوراڪ آهي‬

‫گوشت ماڻهن جو_ زمين تي ڪيرايل ٽڪرا ٽڪرا ڪيل‬

‫شیری که بامداد خارج می شود و به دو بچه شیر خود گوشت تکه تکه شده و افتاده مردمان را برای‬
.‫تغذیه فراهم می کند‬

In the morning hour lion feeds meat to its children

Meat from human flesh in pieces at them is thrown

Glossary:
1.‫( ی ْغدو‬from ‫غدوۃ‬ ُ ) : early morning chores (come, go, eat, drink)
2. ‫ ْل ِح ُم‬meat (‫ اِلحام‬: to feed meet)
3. ‫ ِض ْرغا َم‬: lion’s cub, lion’s whelp
4. ‫ش‬ ُ ‫عی‬ َ : living, bread and butter
5. ‫فور‬
ٌ ‫ َم ْع‬from ‫ عفر‬: roll in the dust, throw in the ground
6. ‫ َخرادی ُل‬plural of ‫ خردل‬: hash-meat, eat the best of a dish
 ‫)‪(50‬‬
‫ْنا ل یحِل َلُ‬
‫ه‬ ‫ِر‬
‫ُ ق‬
‫ِر‬‫ِذا یساو‬ ‫إ‬
‫ُ‬ ‫ُْ‬
‫لول‬ ‫مغ‬
‫ََ‬ ‫َ إلَّ وَ‬
‫هو‬ ‫ْن‬ ‫َ الق‬
‫ِر‬ ‫ْر‬
‫ُك‬ ‫ْ یت‬
‫أن‬
‫جب برابر کے مقابل سے جنگ کرے‪ ،‬جائز نهيں‬
‫اسکوچهوڑے بغيرچت کيے‪ ،‬بنا گرائے اپنا مقابل‬

‫جڏهن حملو ڪري ٿو مٿي همجنس پنهنجي ته ناه ممڪن ۽ جائز واسطي انجي‬
‫جو ڇڏي انکي جيئرو مگر حال هي ته شڪست کائي ڀڄي ويو هجي‬

‫وقتی با رقیبش به پیکار بپردازد ‪ ،‬او را جز به صورت شاخ شکسته و یا زمین خورده رها می کند ‪.‬‬
‫یعنی هیچ کسی یارای مقابله و مبارزه با پیامبر نیست‪.‬‬

‫‪When it engages with rival, it has no permission‬‬

‫‪To leave adversary before it is subdued, in chain‬‬

‫‪Glossary:‬‬
‫‪ُ : stir up enmity, attack‬مساورۃ ‪ from‬یسا ِو ُر ‪1.‬‬
‫‪ : be of same age, be one’s match, equal to‬قِ ْرن ‪2.‬‬
‫‪ : permissible‬حالل ‪ِ from‬ح ُّل ‪3.‬‬
‫‪ِ :(iron chain for the neck) be defeated‬غل ‪َ from‬م ْغلُو ُل ‪4.‬‬
 ‫)‪(51‬‬
‫َة‬‫ِز‬
‫ّضام‬
‫َو‬
‫ِ‬ ‫تظَل سَباع‬
‫ُ الج‬ ‫ه َ‬‫ُْ‬
‫ِن‬‫م‬
‫ُ‬
‫ِ األراجِیل‬
‫ِیه‬
‫َواد‬‫َشَّى ب‬‫ول َ‬
‫تم‬
‫اسکے خوف سےجنگل کے تمام درندےالغر‬
‫پياده پا مسافروں کا اس جنگل ميں چلنا محال‬

‫انجي خوف کان همييشه رهن ٿا جانور صحرا جا اڀرا ڏُٻرا‬

‫۽ نٿا هلي چلي سگهن منجهه صحرا‪ ،‬پيرن تي هلڻ وارا ماڻهو‬

‫از بخاطر وجود وی‪ ،‬درندگان موجود در این وادی وسیع‪ ،‬ساکن وبی حرکت هستند‪ ،‬و در این وادی‬
‫هیچ پیاده ای حرکت نمی کند‪.‬‬
‫‪His fear keeps even wild animals of the desert lean‬‬
‫‪In whose valley can’t walk even on foot walking men‬‬

‫‪Glossary:‬‬
‫ع ‪1.‬‬‫سبا ُ‬ ‫‪: seven, voracious animal, lion‬سبع ‪َ plural of‬‬
‫‪ : Vast jungle, desert spread between earth and sky‬ال َج ِو ‪2.‬‬
‫ضام َزةً ‪3.‬‬
‫ِ‬ ‫‪: malnutrition-related weakness, being lean‬‬
‫األراجی ُل ‪4.‬‬
‫ِ‬ ‫راجل ‪plural of‬‬
‫‪ِ : who walks on foot, pedestrian, walker‬‬
 ‫)‪(52‬‬
‫َة‬
‫ِق‬‫ُو ث‬‫ِ أخ‬ ‫ُ ب‬
‫ِوادیه‬ ‫ول یزال‬
‫ْكول‬
‫ُ‬ ‫َأ‬‫ْسانِ م‬ ‫َّ‬
‫والدر‬ ‫ّ‬
‫َ البَز‬
‫ِ‬ ‫َر‬
‫َّج‬ ‫مض‬
‫ُ‬
‫اس وادی ميں کئی ماهر معتبر لوگ بن گئےغذا‬
‫انکے کپڑے‪ ،‬هتهيار‪،‬اسباب بيکار ‪،‬هوئے باطل‬

‫۽ پڻ ٿو رهي منجهه جهنگل ان جي صاحب طاقت‪ ،‬پهلوان مڙس ماڻهو‪ ،‬سندس‬

‫ٽ ڪيل‪ ،‬ان حال ۾ ته هو پاڻ کاڌَل ۽ ماريل هجي‬
‫رت سان ڀريل ڪپڙا لٽا‪ ،‬هٿيار ُ ِ‬

‫و هم چنان در این وادی‪ ،‬شخص شجاع و مورد اعتمادی وجود دارد که لباس و گوشت وی خورده‬
‫شده است‪.‬‬

‫‪Many a valiant person in that valley were seen‬‬

‫‪Lying eaten; their armour and clothes thrown‬‬

‫‪Glossary:‬‬
‫‪:a man who is trustworthy, reliable and valiant‬أ ُخو ثِقَة ‪1.‬‬
‫‪ : throw, thrown away‬طرح‪ُ from‬م َط َّر َح ‪2.‬‬
‫‪ : garb, fine linen, silk, clothing, arms, armour‬البَ ِز ‪3.‬‬
‫سان ‪4.‬‬
‫) دِرس ‪ rags, worn out clothes (plural of‬والد َّْر ِ‬
‫‪َ : eaten, consumed‬مأْكو ُل ‪5.‬‬
 (53)
ِ
‫ِه‬ ُ‫َضا‬
‫ء ب‬ ‫َ َلنور یسْت‬ ‫َّ الر‬
‫َّسُول‬ ‫إن‬
ُ ُْ‫َس‬
‫لول‬ ‫ْ سُیوفِ للاِ م‬ ‫َّد م‬
‫ِن‬ ‫َن‬ ‫مه‬
ُ
‫رسول نورجن سے ليتےهيں اورسب روشنی‬
‫ آماده قتل‬،‫دشمن کے ليے هللا کی تلوارهندی‬

‫سالم ڪامل نور آهي جهان روشني وٺي ٿو ساڻ انجي‬ َّ ‫صلوات وال‬
َّ ‫تحقيق رسول عليه ال‬
‫صاحب تکي تلوار جو ڪنا تراڙين خدا تعالي جي (مٿي ڪفّار جي)مياڻ کان نڪتل آهي‬

‫پیامیر شمشیری است نورانی و درخشان از شمشیرهای هندی و از شمشیرها ی از نیام بیرون آمده‬
.)‫الهی( قاطع آماده مبارزه با کفار است‬

Verily, the Messenger is a light others from it did lighten

Of Allah’s swords- Indian one, ever exposed, ever drawn

Note: *Issue of ‫ نور و بشر‬has been contentiously debated since long. I reproduce from
Faqeer Abdullah alias Shah Agha Sirhandi’s stance published in his Sindhi language
commentary of this Qaseedah which was published in 1388 A.H. (1968) by Standard
Press Sukkur Sindh.

‫ نور‬refers to Prophet SAW’s body, made up of elements and it is ‘light and beauty’. All
other ‘lights’ branched from it ‫ فروع‬Prophet SAW being ‫اصل االصل‬. Maulana Jami says:
‫زعشق اُو شیدا‬
ِ ‫نور کزو شد نورها پیدا زمین از حب او ساکن فلک ا‬
ِ ‫و صلی هللا علی‬
---
‫شمس الضحی بدرالدجی نور الهدی صلو علی محمد صلعم‬
Prophet SAW was ‫ نور‬indeed ‫ نور علی نور‬without any doubt. Quran bears testimony to
this:
ٌ ُ‫ قَ ْد َجا َءكُم ِمنَ اللَّـ ِه ن‬indeed towards you has come a light* from Allah,
ٌ َ ‫ور َو ِكت‬
ٌ‫اب ُّم ِبین‬
and a clear Book. (* The Holy Prophet is a light from Allah). Surah al-Maidah-5,
Verse- 15.

‫یرا‬ ِ ‫ َودَا ِعیا ِإلَى اللَّـ ِه بِ ِإ ْذنِ ِه َو‬And as a caller towards Allah, by His command,
ً ِ‫س َرا ًجا ُّمن‬
and as a sun that enlightens. (The Holy Prophet is a light from Allah.) Surah Al-
Ahzaab-33, Verse 46.
Among Allah’s attributed names is, inter alia, included ‫ نور‬but Prophet SAW’s NOOR
is neither ‘exact ‫ ’عین‬nor ‘part ‫ جزو‬of Allah SWT’s ‫ نور‬All attributes of Allah SWT are
ancient ‫قدیمی‬, eternal ‫ازلی‬, everlasting ‫ابدی‬, not-recent ‫غیر حادث‬, immortal ‫غیر فانی‬, infinite
‫غیر محدود‬. Rest of the creation whether angels or human beings as well as their
attributes are recent ‫حادث‬, mortal ‫ فانی‬and finite ‫ محدود‬and brought into being from
nothing. None of the attributes of Allah SWT resemble or in anyway are shared by any
human being. Sharing is only linguistic ‫ لفظی‬and not substantive ‫ معنوی‬. As a man can
be called ‫ بصیر‬،‫ سمیع‬or ‫ رحیم‬،‫ رؤف‬or even as ‫ کریم‬،‫ حکیم‬،‫ب قدرت‬ ِ ‫ صاح‬but not in that sense
and substance which is the attribute of Allah SWT. No creation/creature is ‘part ‫ ’جزو‬of
the Creator, nor like of it. He is ‫سبحانَهُ َو تَ َعالی‬ َ ‫ ث ُ َّم‬،‫الوری‬
ُ well beyond that ‫الو َری‬ َ ‫ ث ُ َّم‬، ‫ثُم الوری‬
Maktoobat-e-Mujaddidi says:
‫لیس شیء ک َِمث ِل ِه اَبَ ًدا‬
َ ‫از همه در صفات و ذات جدا‬
On the other hand, deeming or calling Prophet SAW only an ordinary ‫ بشر‬is also a trait
of those with ill-manners and derogatory. According to the Quran, unbelievers, not
acknowledging the true station of the Prophets of Allah SWT, said: ‫بشر مثلُنَا‬ ُ ‫قالو َما اَنتم اِال‬
(Surah Yaseen-36, Verse 15) The (people) said: "Ye are only men like ourselves. The
term ‫ بشر‬is an ordinary word that can be used for any high or low person. A dignified
and worthy man deserves a respectful word. When ordinary scholars or Pirs do not
like being called without titles like Maulavi Sahib, Shah Sahib, Hazrat Sahib, how come
a Muslim would want to use such an ordinary word for the Prophet SAW whose right
on the believers is more than his own soul or that of his parents and children. Of
course, Prophet SAW was from human race and fulfilled all human needs in living
such a life. But knowing it and then uttering it in that manner is quiet different. Saying
mere ‫ بشر‬without full understanding is unfair and uncalled for even though literally it
may be so. If someone says a precious diamond just a stone, he is wrong, a non-
connoisseur. But if he says that this is a matchless, priceless pearl, its essence being
of stone, it is correct. In short, ‫ نورانیت‬is not contradictory to ‫بشریت‬. Both attributes are
provided in the Quran and both should be believed in; none should be singly denied.
Imam Bouseri R.A. in his famous Qaseedah Burdat ul Madeeh has summed up this
point as follows (verse 51):
‫هللا ك ُِل ِه ِم‬
ِ ‫لق‬ ِ ‫َواَنَّهُ َخی َر َخ‬ ‫فَ َم ْبلَ ُغ ال ِع ِلم فِی ِه أَنَّهُ بَش ٌَر‬
To the best of our knowledge, he is human
Yet he is the best of all in Lord’s creation
‫آفاقها گردیده ام مهر بتان ورزیده ام‬
‫بسیار خوبان دیده ام لیكن تو چیزے دیگرى‬
‫اگر هر موی من گردد زبانی شود هر یک ورا اوصاف خوانی‬
‫هنوز از بی زبانی خفته باشم ز صد وصفش یکی نا گفته باشم‬
**It is said that the poet Ka’ab bin Zohair had initially used the words ‫ سیوف الهند‬in his
composition. When Prophet SAW heard this verse, he asked Ka’b to change it to ‫یوف‬ِ ‫س‬ ُ
‫هللا‬
ِ which bears more veneration. The context was already clear in the first word of this
line, no repetition required. Thus, amending/improving a poet’s work is also masnoon
(or Prophet’s custom) as reflected in the conduct of Prophet SAW.

Glossary:
ٌ َ‫ *ل‬: light
1. ‫نور‬
2. ‫ستَضا ُء بِ ِه‬ ْ ‫ ی‬: light is borrowed from him
3. ‫ ُم َهنَّ ٌد‬: sharp sword made in India
 ‫هللا ‪4.‬‬
‫وف ِ‬ ‫سی ِ‬ ‫‪ُ ** One of God’s swords‬‬
‫ُ‬
‫سلو ُل ‪5.‬‬ ‫‪ : draw out slowly, draw the sword‬سل ‪َ from‬م ْ‬

‫)‪(54‬‬
‫هم‬
‫ْ‬ ‫ُِ‬
‫لُ‬‫َ قائ‬‫ْ ُقریش قال‬‫ِن‬‫ْیة م‬ ‫ِت‬‫فی ف‬
‫ُ ُ‬
‫ولوا‬ ‫َم‬
‫ُوا ز‬ ‫َ َلَّ‬
‫ما أسْل‬ ‫ِبَطْنِ م‬
‫َكَّة‬ ‫ب‬
‫قريش کی ايک جماعت ميں کسی نے کہا‬
‫بطن مکّه ميں الئے ايمان‪ ،‬کرو مکان نقل‬
‫ِ‬

‫پوء چيو هڪڙي چوندڙ انهن مان‬

‫ويٺا هئا منجهه جماعت ڪنا قريش جي ِ‬
‫منجهه وچ شهر مڪي جي جڏهن هنن اسالم آندو ته لڏي وڃو هجرت ڪري وڃو‬

‫پیامبر از خانواده ای از قبیله قریش است که گوینده آنها در سرزمین مکه ( پیامبر ) به هنگام مسلمان‬
‫شدن آنها گفت بروید_ اشاره به مهاجرت مسلمانان از مکه به مدینه‪.‬‬

‫‪From one of the Quraishite group, said someone‬‬

‫!‪As they accepted Islam in Makkah, do emigration‬‬

‫‪Glossary:‬‬
‫عصبۃ ‪ ) group, band (some use‬فتی ‪: (from‬فِتْیة ‪1.‬‬
‫)‪ُ : band of 10-40‬‬
‫‪ ) to transfer, migrate‬زال ‪ُ : (from‬زولُوا ‪2.‬‬
 ‫)‪(55‬‬
‫ُشُف‬ ‫َْ‬
‫نكاس ول ك‬‫َ أ‬
‫َا زال‬ ‫ُ‬
‫زالوا فم‬
‫ُ‬
‫َعازیل‬
‫ِیل م‬ ‫للقاِ‬
‫ء ول م‬ ‫َْ‬
‫د اِّ‬ ‫ِن‬
‫ع‬
‫مدينه روانه هوئےسوائے کمزورو بے سالح لوگ‬
‫جنکے پاس جنگ واسطے نہ تهی ترشول يا کدال‬

‫لڏي ويا مگر نه ويا اُهي جيڪي ضعيف هئا يا بغير پناه جي هئا‬
‫جنگ جي ميدان ۾ ۽ نه اُهي جيڪي بي هٿيار ۽ بنا نيزن هئا‬

‫آنها از مکه رفتند اما نه مانند مردان ضعیف و نه مانند رفتن مردان ترسو به وقت جنگ‪ ،‬ونه مثل‬
‫مردان بی سالح و بدون شمشیر ( مقتدرانه و مسلحانه رفتند)‪.‬‬

‫‪All migrated save weak or bare ones sans protection‬‬

‫‪Stayed back timid or those without armour or javelin‬‬

‫‪Glossary:‬‬
‫‪ : they parted, migrated‬زالُو ‪1.‬‬
‫كاس ‪2.‬‬‫‪ : weak, powerless; broken in the notch‬نِکس ‪ plural of‬أ َ ْن ٌ‬
‫ُف ‪3.‬‬‫‪ : open, uncovered, without shield or helmet‬اکشف ‪ُ : pl. of‬كش ٌ‬
‫‪ : man without arms, sword‬امیل ‪ِ plural of‬می ٌل ‪4.‬‬
‫‪ِ : one who is without a lance, unarmed‬معزال ‪َ : plural of‬معازی ُل ‪5.‬‬
 ‫)‪(56‬‬
‫هم‬
‫ْ‬ ‫ْطال ُلبوسُُ‬
‫ِینِ أب‬‫َران‬‫شُم الع‬
‫ُ‬
‫َا سَرابیل‬‫َیج‬‫َ فی اله‬ ‫َأو‬
‫ُد‬ ‫ْ َ‬
‫نسْجِ د‬ ‫ِن‬‫م‬
‫صحابہ کرام بڑی ناک والےبهادر اور هيرو هيں‬
‫پهنيں داؤد کی زره جب برسرپيکار جنگ و جدل‬

‫اهي بلند شان وارا پهلوان آهن زرهيون جن جون‬

‫ٺهيون ڪنان عمل حضرت دائود جي منجهه جنگ جي پاتل انهنکي‬

‫آنها بینی بلند( کنایه از سرافراز ) و پهلوانانه رفتند ‪ ،‬زره و لباسهای آنها و شلوار هایشان در میدان‬
‫جنگ از بافته ‪.‬های داوودی بود(نسج داوودی از بهترین نوع بافته ها بوده است)‬

‫‪High-pitch nose, wearing iron-coats these champion‬‬

‫‪As woven by Da’ud; readying for battle with passion‬‬

‫‪Glossary:‬‬
‫ش ُّم ‪1.‬‬
‫)‪ Having a straight nose‬شمآ ‪ُ : peak, high (from‬‬
‫)‪ِ Pl.) first, the best of a thing, base of nose (cartilage‬عرنین) ‪ :‬العَرانِی ِن ‪2.‬‬
‫) بطل ‪ : heroes, champions (plural of‬أبْطا ٌل ‪3.‬‬
‫سجِ ‪4.‬‬ ‫‪ : Woven‬نَ ْ‬
‫)‪ agitated,‬هیج ‪ : combat, strife, close fight (from‬ال َهی َجا ‪5.‬‬
‫سرابی ُل‪6.‬‬ ‫‪ِ Iron-coat‬سربال ‪َ : pl. of‬‬
 ‫)‪(57‬‬
‫َق‬
‫َل‬‫َا ح‬ ‫ُ قد شُكَّت‬
‫ْ َله‬ ‫ِغ‬‫َاب‬‫ِیض سَو‬‫ب‬
‫ُ‬
‫ْدول‬‫مج‬
‫ء َ‬‫ْعاِ‬ ‫َف‬ ‫َق‬
‫ُ الق‬ ‫َل‬ ‫َّ‬
‫كأنها ح‬
‫انکی زرهيں ّ‬
‫مجال‪ ،‬مصقل‪ ،‬لمبی‪ ،‬حلقے باهم جڑے‬
‫جيسےقفعا درخت کے حلقے ايکدوسرے سےمتصل‬

‫اڇيون ڪشاديون زرهون انهن جون ‪ ،‬ميخون لڳل انهن جون ڪڙيون آهن‬
‫(وٽيل رسي) جا پاڻ ۾ محڪم ُڳتِيَل‬
‫گويا اهي ڪڙا آهن قفعا َ‬
‫زره های آنها سفید و بلند بود که حلقه های آن در هم فرو رفته بود مثل گیاه قفغعاء حلقه های آن در‬
‫هم تنیده است‪.‬‬

‫‪Arm-coats shining, broad, their rings intertwine‬‬

‫‪Like Qaf’aa plant’s rings twisted in tight unison‬‬
‫‪Glossary:‬‬
‫ض ‪1.‬‬ ‫‪ِ : white, shining‬بی ٌ‬
‫س َوا ِب ُغ ‪2.‬‬
‫‪ : plenty, abundant, clad in long coat of mail‬سبغ ‪َ : plural of‬‬
‫شكَّ ‪3.‬‬ ‫‪ُ : to be tied to one another‬‬
‫ق ‪4.‬‬ ‫‪َ : ring‬حلَ ٌ‬
‫‪: a plant whose leaves and branches are ring-shaped, in‬‬
‫عاء ‪5.‬‬‫‪:circles‬لقَ ْف ِ‬
‫)‪ : twisting, plaiting (to strengthen a chord‬جدل ‪َ from‬مجْ دو ُل ‪6.‬‬
 (58)
‫هم‬
ْ ُِ
ُ‫م‬ ‫ْص‬
‫ِ یع‬‫هر‬
ْ‫ِ الز‬‫َشْی الجِمال‬‫َ م‬
‫ْشون‬
‫یم‬
ُ
‫ِیل‬ ‫َّناب‬ ُ‫َ السو‬
‫د الت‬ ‫َّد‬
‫َر‬ ‫َر‬
‫ْب إذا ع‬ ‫ض‬
‫ بچائيں‬،‫سفيداونڻوں کی چال سے بڑہيں ميدان‬
‫ کوتاه قد کوجوم ِد مقابل‬،‫ضربيں ديکر سياه فام‬

‫ بچائين پاڻ وڌي ڌڪَ هڻن‬،‫هلن ٿاجنگ جي ميدان ۾ اٺن اَڇن وانگر‬
‫ٺ ڏئي ڀڄن ٿا ڪارا منڌر ي قد همراه هيڏانهن هوڏانهن‬
ِ ‫جنهن وقت پ‬

‫آنها یعنی مهاجران مانند شتران سفید در جنگ راه می روند که متأخران را در برابر شمشیرهای‬
.‫سیاهان کوتاه قد حفاظت می کنند که سریع به این طرف و آن طرف می روند‬

They walk like white camels, secure self-protection

By blows while short-statured blacks are on the run

Note: Many assume the poet here meant white ones as the emigrants from Makkah
(Muhajiroon) whereas the short-statured black ones was reference to helpers
(Ansaars of Madinah). Emigrants were disappointed at hearing degradation of Helpers
in this manner. Later, the poet wrote many odes in praise of Madinite Helpers
(Ansaars). A piece of such poetry is given below:
Translation of such a piece is as follows:

He who loves a glorious life

Let him ever be with the horsemen of the righteous Ansaar,
Who transmit glorious deeds from father to son,
The best men are they, sons of the best men
Who launch with their arms spears
Like long Indian swords,
Who peer forward unwearidly
With eyes red as burning coals
Who devote their lives to their Prophet SAW
On the day of hand-to-hand fighting and cavalry attacks
They purify themselves with the blood of infidels:
They consider that an act of piety
Their habit is that of thick-necked lions
Accustomed to hunting a volleyed thicket.
If you come to them for protection
You are as it were in the inaccessible haunts of mountain goats.
They smote Ali such a blow on the day of Badr
As brought the downfall of all Nizaar.
If people knew all that I know about them
Those that dispute with me would recognize the truth of what I say.
They are a people who richly feed the night-travellers
Who arrive in a time of dearth.
Yet many others are of the opinion that short-statured, blacks (second line of the verse)
is a reference to unbelievers and hypocrites.

Glossary:
1. َ‫ ی ْمشون‬: they walk
2. ‫الجما ِل‬ ِ : camels
ْ
3. ‫الزه ِر‬ ُّ plural of ‫ ازهر‬: white
4. ‫ ی ْع ِص ُم‬: protect, keep watch, check
5. ‫ب‬ ٌ ‫ ض َْر‬: to kill, to strike, give blows
6. ‫ ع ََّر َد‬from ‫ تعرید‬: to flee, lose the way, be put to flight
7. ‫ التَّنابِی ُل‬plural of ‫ تِنبال‬: short-height, low-statured
 ‫)‪(59‬‬
‫ُ‬‫هم‬
‫ُُ‬ ‫ْ ر‬
‫ِماح‬ ‫نالت‬‫َ إذا َ‬
‫َحون‬‫ْر‬
‫ل یف‬
‫ِیُ‬
‫لوا‬ ‫ِیعا إذا ن‬ ‫َجاز‬ ‫ْما َ‬
‫ولیسوا م‬ ‫َقو‬
‫وه خوش نهيں هوتےجب نيزه ماريں دشمن کو‬
‫نا کفار کی چوٹ پہ هوں بےصبر يا پهر مشتعل‬

‫نه آهن خوشي ڪرڻ وارا جيڪڏهن پهچن ٿا نيزا انهنجا‬

‫دشمنن کي ۽ نه آهن ڏک ڪرڻ وارا جيڪڏهن کين نيزا لڳن ٿا‬

‫آنها سپاهی بودند که هنگامی که تیرشان دشمن را مورد اصابت قرار می داد شاد نمی شدند( فریفته‬
‫و مغرور نمی شدند) و وقتی که دشمن بر آنها غلبه کند نیز شکوه و ناله نمی کنند‪.‬‬

‫‪They are never overjoyed at hitting enemy with javelin‬‬

‫‪Nor they turn grieved, seized by fear at being stricken‬‬

‫‪Glossary:‬‬
‫‪ْ : to be happy, jubilant‬ف َرح ‪1.‬‬
‫ح ‪2.‬‬ ‫) ُرمح ‪ِ spear, lance (pl. of‬رما ُ‬
‫ً‬
‫جازیعا ‪3.‬‬‫‪ grow impatient under suffering, be sad, grieved‬جزع ‪َ : from‬م ِ‬
‫ُ‬
‫‪ reach, obtain, get‬نیل ‪ : from‬نِیلوا ‪4.‬‬
 ‫)‪(60‬‬
‫ِم‬
‫ُ‬ ‫ِه‬
‫نحور‬‫ُ إلَّ فی ُ‬
‫ْن‬‫ُ الطَّع‬‫َع‬
‫ل یق‬
‫ُ‬
‫ْلیل‬
‫ته‬‫ض الموتِ َ‬
‫ْ حِیاِ‬ ‫َن‬
‫ْ ع‬ ‫وما َلُ‬
‫هم‬
‫دشمن کےنيزے انکےسينے‪ ،‬گلےکو کريں گهائل‬
‫موت کے کنوؤں سے نہ هوئے وه خائف يا بزدل‬

‫نٿا لڳن ڌَڪَ ڦ َ َٽ (جنگ ۾) مگر منجهه ڇاتين انهن جي‬

‫۽ نه آهي واسطي انهن جي ڪنا جاين موت جي پاسو ڪري ڀڄي وڃڻ‬
‫آنها در جنگ در صف مقدم هستند و همیشه به طرف دشمن پیش می روند ‪ ،‬به خاطر همین نیزه فقط‬
‫در گلوی آنها فرو می رود نه در پشت آنها ( زیرا نیزه در پشت کسی فرو می رود که در حال عقب‬
‫نشینی و فرار از دشمن است) و آنها از رفتن در میادین جنگ ترس و هراسی ندارند‪.‬‬

‫‪Spear pierces them (not the back), frontal penetration‬‬

‫‪They never feel any intimidation from death’s cistern‬‬
‫‪Glossary:‬‬
‫)وقع ‪ : fall, strike, blow, push (from‬یقَ ُع ‪1.‬‬
‫ط ْعنُ ‪2.‬‬‫‪ : thirst or pierce with a lance, penetrate‬ال َّ‬
‫حور ‪3.‬‬‫‪ slaughtering, collar-bone, throat, neck‬نحر ‪ : from‬نُ ِ‬
‫ت ‪4.‬‬ ‫اض المو ِ‬ ‫‪ reservoir/cistern of death‬حوض الموت ‪ِ : from‬حی ِ‬
‫‪ : to flee, to delay, be intimidated‬تَهْلی ُل ‪5.‬‬
‫‪َ : He fled away in fright of his rival‬هلَّ َل َّ‬
‫الر ُج ُل عَن قِرنِ ِه ‪5.‬‬
‫َامنَا تَق ُ‬
‫ط ُرال َّد َما‬ ‫علَی اَقد ِ‬
‫َوال ِکن َ‬ ‫دمی ُکلُو ُم َنا‬
‫ب تَ ِ‬ ‫فَلَسنَا َ‬
‫علَی االَعقَا ِ‬
‫‪On heels you will never see our wounds’ blood‬‬
‫‪Blood flows from front, at our feet it does exude‬‬