Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليهhas spoken about his love for Rasoolullah A. He رحمة الله عليه tries to conceal this love and his beloved. This is why we see that He رحمة الله عليه has not described the name of Rasoolullah A directly in the whole section. We observe that he رحمة الله عليهhas mentioned the places and things which are near to Madinah so that Rasoolullah A is pleased. His love for Rasoolullah A has made him uneasy and restless.

أَمِنْ تَـذَكُّرِ جِيْرَانٍم بِـذِيْ سَـلَمِ 
مَزَجْتَ دَمْعـاً جَرٰى مِنْ مُّقْلَةٍم بِدَمِ

1. Are the tears mixed with blood following (from your eyes) due to your remembrance of the neighbour of Dhi-Salam (a place near Madinatul Islam).

أَمْ هَبَّـتِ الرِّيْحُ مِنْ تِلْقَآءِ كَاظِمَـةٍ
وَأَوْمَضَ الْبَرْقُ فِي الظَّلْماءِ مِنْ إِضَمِ

2. Or is it because of the breeze blowing from Kaazimah (a place near Madinatul Islam). Or is it the lighting (that has) struck in the darkness of the night Idham (a place near Madinatul Islam).

فَمَا لِعَيْنَيْكَ إنْ قُلْتَ اكْفُفَا هَمَتَــا
وَمَا لِقَلْبِكَ إنْ قُلْتَ اسْتَفِقْ يَهِـمِ

3. What is the matter with your eyes, (the more) you say to them to stop (the more) they continue to flow. And what has happened to your heart, (the more) you say to it to come to its senses (normal condition, the more) it is distracted (troubled).

أيَحْسَـبُ الصَّبُّ أنَّ الْحُبَّ مُنْكَتِـمٌ
مَا بَيْنَ مُنْسَــجِمٍ مِّنْهُ وَمُضْطَـرِمِ

4. Does the lover think that his love can be concealed; while he is constantly shedding tears and his heart is (constantly) glowing.

لَوْلاَ الْهَوٰى لَمْ تُرِقْ دَمْعاً عَلىٰ طَلِلِ
وَلاَ أَرِقْتَ لِـذِكْرِ الْبَـانِ وَالْعَلَـمِ

5. If you had not fallen in love, you would not have shed tears at the ruins (of your beloved) nor would you have become restless due to the remembrance of the ban (cypress tree) and High Mountain.

فَكَيْفَ تُنْكِـرُ حُبًّام بَعْدَمَا شَـهِدَتْ
بِهِ عَلَيْـكَ عُدُوْلُ الدَّمْعِ وَالسَّـقَمِ

6. So, how can you deny love while your (continuous) shedding tears and (your) illness are (open) witness (of your love).

وَأَثْبَتَ الْوَجْدُ خَطَّيْ عَبْرَةٍ وَّضَـنًى
مِّثْلَ الْبَهَـارِ عَلىٰ خَدَّيْكَ وَالْعَنَـمِ

7. And the deepest love has carved two lines of weakness and (constantly shedding) tears (due to grief and fear) on your cheeks like yellow rose and the reddish tree (hence, your face is withered).

نَعَمْ سَرٰى طَيْفُ مَنْ أَهْوٰى فَـأَرَّقَنِي
وَالْحُبُّ يَعْتَـرِضُ اللَّـذَّاتِ بِالأَلَـمِ

8. Yes! Thoughts of the beloved came to me at night and kept me awake (and made me restless) and (indeed) love alters into pain.

يَا لائِمِيْ فِي الْهَوٰى الْعُذْرِيِّ مَعْذِرَةً
مِّنِّي إِلَيْكَ وَلَوْ أنْصَفْـتَ لَمْ تَلُـمِ

9. You! Who reproach me, regarding my love, excuse me from me to you and if you do justice, you would not reproach me.

عَدَتْكَ حَالِيْ لاَ سِـرِّي بِمُسْـتَتِرٍ
عَنِ الْوُشَـاةِ وَلاَ دَائِي بِمُنْحَسِـمِ

10. My state (of love) has reached you, (now) my secret is no longer concealed from those who malign (me), nor there is (something to) check my agony.

مَحَّضْتَنِي النُّصْحَ لكِنْ لَسْتُ أسْمَعُهُ 
إِنَّ الْمُحِبَّ عَنِ الْعُذَّالِ فِيْ صَمَمِ

11. You (O listener) have sincerely advised me (and) I have not paid any attention to it. Verily, a (true) lover is deaf to those who advise (and criticize him).

اِنِّي اتَّهَمْتُ نَصِيْحَ الشَّيْبِ فِيْ عَذَلٍ
وَالشَّيْبُ أَبْعَدُ فِيْ نُصْحٍ عَنِ التُّهَمِ

12. I regarded the advice of the elders with suspicion in reproaching me. (No doubt,) the wisdom in the advice of the elders is above (any) suspicion.

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Section Two

Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه described in this section about restraining lust and carnal desires. In this section he رحمة الله عليه relates that a man indulges into love due to lust and carnal desires and requirements. Heرحمة الله عليه also has related that his life is spent in sins. And on this act, he sincerely regrets and asks for forgiveness from Allah Almighty.

On the other hand, he رحمة الله عليه also mentions that lust and carnal desires are also important to fall in the love of Rasoolullah A. He رحمة الله عليه mentions that a pure love can be attained by the purification of oneself from lust and carnal wishes and desires. This section provokes a man to fall into the love of Rasoolullah A; and it also draws a man to seek forgiveness from Allah Almighty.

فَاِنَّ أمَّارَتِيْ بِالسُّوْءِ مـَا اتَّعَظَتْ
مِنْ جَهْلِهَا بِنَذَيْرِ الشَّيْبِ وَالْهَـرَمِ

1. For verily, my soul (Nafs Ammarah, which) calls me to evil, due to its ignorance, did not pay (any) attention to the advice from the warning by grey hair and old age.

وَلاَ أعَدَّتْ مِنَ الْفِعْلِ الْجَمِيْلِ قِرَى
ضَيْفٍ أَلَمَّ بِرَأسِـيْ غَيْرَ مُحْتَشِـمِ

2. And I have not made any preparation for good deeds, a feast for a guest (old age that) has lodged on my head nor did I honour (it).

لَوْ كُنْتُ أَعْلَـمُ أنِّي مَـا أُوَقِّرُهُ
كَتَمْتُ سِـرَّا بَـدَا لِيْ مِنْهُ بِالْكَتَمِ

3. If I had known that I would not (be able to) honour (the guest, the old age) I would have concealed my secret, which is exposed, by dyeing.

مَنْ لِّيْ بِرَدِّ جِمَــاحٍ مِّنْ غَوَايتِهَــا
كَمَا يُرَدُّ جِماَحُ الْخَيْــلِ بِاللُّـجُمِ

4. Is there any who can restrain my wayward-self from its waywardness. Just as an unmanageable horse is restrained by reins.

فَلاَ تَرُمْ بِالْمَعَاصِيْ كَسْـرَ شَـهْوَتِهَا
اِنَّ الطَّعَـامَ يُقَوِّي شَــهْوَةَ النَّهِمِ

5. Do not try, through committing sins, to subdue sensual desires. Verily, the food (only) strengthens corporal desires.

وَالنَّفْسُ كَالطِّفْلِ إِنْ تُهْمِلْهُ شَبَّ عَلَى
حُبِّ الرَّضَاعِ وَإِِِنْ تَفْطِمْهُ يَنْفَطِــمِ

6. And your self (desires) is like a child (infant), if you let him keep on drinking milk he will come of age with the habit of drinking (milk). And if you wean it, will stop.

فَاصْرِفْ هَوَاهَــا وَحَاذِرْ أَنْ تُوَلِّيَهُ
إِنَّ الْهَوٰى مَـا تَـوَلَّى يُصْمِ أَوْ يَصِمِ

7. So, control its (Self, نفس) inclination (towards desires) and beware, it may not overpower it (yourself). Verily, lust whenever it overpowers (it) kills or makes (your character) spotted.

وَرَاعِهَـا وَهْيَ فِي الأَعْمَالِ سَـائِمَةٌ
وَإِنْ هِيَ اسْتَحْلَتِ الْمَرْعٰى فَلاَ تُسِـمِ

8. And guard it (your self) while it is grazing in (the field of) actions and if it enjoys grazing land, do not let it roam (graze) freely.

كَـمْ حَسَّــنَتْ لَـذَّةً لِلْمَرْءِ قَاتِلَةً
مِنْ حَيْثُ لَمْ يَدْرِ أَنَّ السُّمَّ فِيْ الدَّسَـمِ

9. How many pleasures are there (which) are considered supreme (but) are harmful for man because he does not know that fat has poison in it.

وَاخْشَ الدَّسَائِسَ مِنْ جُوْعٍ وَّمِنْ شِبَعٍ
فَرُبَّ مَخْمَصَةٍ شَـــرٌّ مِنَ التُّـخَمِ

10. And fear the evil of (both) hunger and satiation (overeating) for mostly hungers (poverty) is more evil (dangerous) than overeating.

وَاسْتَفْرِغِ الدَّمْعَ مِنْ عَيْنٍ قَـدِ امْتَلأَتْ
مِنَ الْمَحَـارِمِ وَالْزَمْ حِمْيَـةَ النَّـدَمِ

11. And shed tears from (those) eyes which have become full of forbidden sights and mark an obligatory (duty upon yourself) to guard your eyes from forbidden things.

وَخالِفِ النَّفْسَ وَالشَّيْطَانَ وَاعْصِهِـمَا
وَإِنْ هُمَـا مَحَّضَـاكَ النُّصْحَ فَاتَّهِـمِ

12. And (O follower of virtue!) oppose (your) self (Nafs, نفس) and Satan and disobey them both. And if both of them give you (even) sincere advice, (do) regard it as lies.

وَلاَ تُطِعْ مِنْهُمَا خَصْمًا وَّلاَ حَكَمًــا
فَأَنْتَ تَعْرِفُ كَيْـدَ الْخَصْمِ وَالْحَكَـمِ

13. And don’t obey them both (Nafs and Satan) as an enemy or as wise (person). For you know (very) well the deception of (such an) enemy or a wise (person).

أَسْتَغْفِرُ اللهَ مِنْ قَوْلٍم بِلاَ عَمَـلٍ
لَقَدْ نَسَبْتُ بِهِ نَسْلاً لِّذِيْ عُقُــمِ

14. I seek forgiveness from Allah (Almighty) from such sayings (preaching) which I do not practice upon. For verily, through this, (it is same like that) I have attributed (claimed) offspring from a barren woman.

أمَرْتُكَ الْخَيْرَ لكِنْ مَّا ائْتَمَرْتُ بِــهِ
وَمَا اسْـتَقَمْتُ فَمَا قَوْلِي لَكَ اسْتَقِمِ

15. I command you to do good but I do not command myself to do that (the same); and I did not become steadfast (on Deen / the right path) so, then what is the use (value) of saying to you, “Be steadfast”.

وَلاَ تَزَوَّدْتُّ قَبْلَ الْمَوْتِ نَافِلَــةً
وَلَمْ أُصَلِّ سِوٰى فَرَضٍ وَّلَمْ أَصُمِ

16. And I did not offer voluntary worship before death; and I did not offer prayer nor did I keep fast except what was obligatory.

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Section Three

In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described the love of Rasoolullah A ; and openly mentions and begins the praises of Rasoolullah A. He رحمة الله عليه shows unrestricted and unlimited love. He رحمة الله عليه says when Allah Almighty has crossed the limit of love for his Messenger then why not we try to do to our level best.

ظَلَمْتُ سُـنَّةَ مَنْ أَحْيَــا الظِّلاَمَ إِلىٰ
أَنِ اشْـتَكَتْ قَدَمَــاهُ الضُّرَّ مِنْ وَرَمِ

1. I disobeyed the Sunnah (the way of passing life) of (Nabi Akram A) who passed the nights in worship until his feet complained of injury due to being swollen.

وَشَدَّ مِنْ سَغَبٍ أحْشَــاءَهُ وَطَـوٰى
تَحْتَ الْحِجَارَةِ كَشْــحاً مُّتْرَفَ الأَدَمِ

2. And he (A) tied and folded, due to hunger, around his stomach, a stone on his delicate skin.

وَرَاوَدَتْــهُ الْجِبَالُ الشُّـمُّ مِنْ ذَهَبٍ
عَنْ نَّفْسِـهِ فَـأَرَاهَا أيَّمَـــا شَمَمِ

3. And (very) high mountains of gold (presented themselves to him to) tempt him towards it (worldly things) and he (A) showed them (the people that) how high these mountains are (but rejected the offer).

وَأَكَّــدَتْ زُهْدَهُ فِيْهَا ضَرُوْرَتُــهُ
إِنَّ الضَّرُوْرَةَ لاَ تَعْــدُوْ عَلىَ الْعِصَمِ

4. And his piety became more powerful inspite of his need. For verily, need never overpowers the infallible (The Holy ProphetA).

وَکَيْفَ تَدْعُوْا اِلیَ الدُّنْيَا ضَرُوْرَةُ مَنْ
لَوْلاَهُ لَمْ تَخْرُجِ الدُّنْيَا مِنَ الْعَدَمِ

5. And how can the need incline such a noble personality towards this world; for if he (A) had not been (created), the world would have not come into existence.

مُحَمَّدٌ سَـيِّدُ الْكَــوْنَيْنِ وَالثَّقَلَـيْنِ
وَالْفَرِيْقَـيْنِ مِنْ عُـرْبٍ وَّمِنْ عَجَـمِ

6. (The beloved Prophet) Muhammad (A) is the Leader of both worlds and both creations (man and jinn) and of both groups, Arabs and non Arabs.

نَبِيُّنَـا الآمِرُ النَّــاهِيْ فَلاَ أَحَــدٌ
أبَـرُّ فِيْ قَــوْلِ لاَ مِنْـهُ وَلاَ نَعَـمِ

7. Our Nabi (A is) the one who commands (to do good and) forbids (evil, undoubtedly) there is non (parallel to him who is) more truthful than him in saying, “No” or “Yes”.

هُوَ الْحَبِيْبُ الَّــذِيْ تُرْجٰى شَـفَاعَتُهُ
لِكُــلِّ هَوْلٍ مِّنَ الأَهْـوَالِ مُقْتَحَمِ

8. He (A) is the most beloved (of Allah Almighty) whose intercession (شفاعۃ) is hoped for every fear (and distress) that is going to come (on the day of agony and fears).

دَعَـا اِلىٰ اللهِ فَالْمُسْـتَمْسِـكُوْنَ بِـهِ
مُسْتَمْسِـكُوْنَ بِحَبْـلٍ غَيْرِ مُنْفَصِـمِ

9. He (A) called (the people) toward Allah (Almighty), so those who cling to him are clinging to a rope which will never break.

فَــاقَ النَّبِيِّيْنَ فِيْ خَلْـقٍ وَفِيْ خُلُـقٍ
وَلَمْ يُـدَانُوهُ فِيْ عِلْــمٍ وَّلاَ كَـرَمِ

10. He (A) exceeds (transcends) the prophets (عليهم السلام) physically and in noble character; and (none of other prophetsعليهم السلام) can reach (touch) his knowledge and noble nature kindness.

وَكُــلُّهُمْ مِّنْ رَّسُـوْلِ اللهِ مُلْتَمِـسٌ
غَرْفَا مِّنَ الْبَحْرِ أَوْ رَشْفاً مِّنَ الدِّيَـمِ

11. And all of them (the prophets عليهم السلام) obtained from Rasoolullah (A, his bounties like a) handful (of water) from the ocean or a sip from continuous rains.

وَوَاقِفُـوْنَ لَدَيـْـهِ عنْـدَ حَدِّهِــمِ
مِنْ نُّقْطَةِ الْعلْمِ أَوْ مِنْ شَكْلَةِ الْحِكَـمِ

12. And they all (prophets عليهم السلام) stopped before him at their (assigned) limits; (either like) a point of knowledge or to gain a piece of wisdom (from the wisdom of Holy Prophet A)

فَهْوَ الَّـِذيْ تَمَّ مَعْنَــاهُ وَصُوْرَتُهُ
ثُمَّ اصْطَفَـاهُ حَبِيْباًم بَارِيءُ النَّسَــمِ

13. For he (A) is the one who was perfected outwardly and inwardly; and then (Allah Almighty), the Creator of all creations, chose him as (His) the most beloved.

مُنَـزَّهٌ عَـنْ شَـرِيْكٍ فِيْ مَحَاسِــنِهِ
فَجَـوْهَرُ الْحُسْـنِ فِيْهِ غَيْرُ مُنْقَسِـمِ

14. There is no equal to him in his magnificence; the jewel of superiority (dignity) in him is inseparable (and indivisible).

دَعْ مَــا ادَّعَتْهُ النَّصَارٰى فِيْ نَبِيِّهِـمِ
وَاحْكُمْ بِمَا شِئْتَ مَدْحاً فِيْهِ وَاحْتَكِـمِ

15. Throw away what the Christians claim (attribute) about their prophet (Isa, Jesus D). Then decide and say what you wish in praise of him (except doing polytheism which the Christians do).

وَانْسُبْ اِلىٰ ذَاتِهِ مَا شِئْتَ مِنْ شَـرَفٍ
وَانْسُبْ اِلىٰ قَدْرِهِ مَا شِئْتَ مِنْ عِظَـمِ

16. And attribute (claim) to his personality whatever you wish to (claim) in (his) excellence; and attribute the greatness towards his (highly) dignified status as much as you wish (except committing polytheism).

فَـاِنَّ فَضْلَ رَسُــوْلِ اللهِ لَيْـسَ لَهُ
حَـدٌّ فَيُعْـرِبَ عنْـهُ نَـاطِقٌ بِفَمِ

17. For verily, the excellence of the Allah’s Messenger (A) has no limit. Therefore, a speaker (admirer) might (be able to) express with his mouth.

لَوْ نَـاسَـبَتْ قَـدْرَهُ آيـَاتُهُ عِظَمـاً
أَحْيَـا اسْمُهُ حِيْنَ يُـدْعَى دَارِسَ الرِّمَمِ

18. If his miracles were proportionate (according) to his (A) rank in greatness, then his (A) name, when called out, would have brought decaying bones back to life.

لَمْ يَمْتَحِنَّــا بِمَـا تَعْيَـا الْعُقُوْلُ بِـهِ
حِرْصًـا عَلَيْنَـا فَلَمْ نَرْتَـبْ وَلَمْ نَهِمِ

19. He (A) did not test us with that which makes our minds unable (to pass). Having keen inclination (interest, kindness) for us, neither we had suspicion (about the truthfulness of the mission of the Holy Prophet A) nor were we confounded (confused, by his policies).

أَعْيَ الْوَرٰى فَهْمُ مَعْنَــاهُ فَلَيْسَ يُرٰى
فِي الْقُرْبِ وَالْبُعْـدِ فِيْهِ غَـيْرُ مُنْفَحِمِ

20. His (A) perfect inner (most) nature made the people helpless from comprehending (him, so it was not understood by anyone but Allah Almighty), so there is none in near or far who is not helpless (and imperfect in grasping his inner most nature).

كَـالشَّمْسِِ تَظْهَرُ لِلْعَيْنَيْنِِ مِنْم بُــعُدٍ
صَغِيْرَةً وَتُكِـلُّ الطَّـرْفَ مِنْ أَمَـمِ

21. (The example of our Holy Prophet A is) like the sun (which) is seen by eyes (very small) from far. And yet itches (your) eyes (when you) see it from near.

وَكَيْفَ يُــدْرِكُ فِي الدُّنْيـَـا حَقِيْقَتَهُ
قَــوْمٌ نِّيَــامٌ تَسَلَّوْا عَنْهُ بِـالْحُلُمِ

22. And (how) can his reality be comprehended (by the people) in this world; (certainly this is a) sleeping nation (except Allah’s prophets and friends عليهم السلام) whose description of him is (nothing but like an interpretation of) a dream.

فَمَبْلَغُ الْعِــلْمِ فِيْهِ أَنَّــهُ بَشَــرٌ
وَأَنَّــهُ خَيْرُ خَلْـقِ اللهِ كُـــلِّهِمِ

23. So, the extreme depth of (our) knowledge, concerning to him, is that he (A) is a man (like us). Whereas indeed he (A) is the best of all creations of Allah (Almighty).

وَكُـلُّ آيٍ أَتَى الرُّسْـلُ الْكِـرَامُ بِهَا
فَــإِِنَّمَـا اتَّصَلَتْ مِنْ نُّوْرِهِ بِهِــمِ

24. And all miracles which the prophets (عليهم السلام) showed, indeed they (all miracles) have been derived from his Noor (light).

فَـإِِنَّهُ شَمْـسُ فَضْلٍ هُـمْ كَـوَاكِبُهَا
يُظْهِرْنَ أَنْـَوارَهَا لِلنَّــاسِ فِي الظُّلَمِ

25. For verily, he (A) is the sun of virtue (and blessings, and) they (all other prophets عليهم السلام) are its stars which show the people their lights in the dark.

حَتّٰی اِذَا طَلَعَتْ فِی الْکَوْنِ عَمَّ هُدَا
هَا الْعٰلَمِيْنَ وَ اَحْيَتْ سَائِرَ اْلأَُمَمِ

26. Until when the sun (of Noor of the Holy Prophet A) rose, its light spread universally and gave the life to the entire nations.

أَكْــرِمْ بِخَلْـقِ نَبِيٍّ زَانَــهُ خُلُـقٌ
بِالْحُسْـنِ مُشْـتَمِلٌم بِالْبِشْـرِ مُتَّسِـمِ

27. How noble are the physical qualities of (our) Prophet (A) which are adorned with good characteristics. (Our Prophet A) is dressed with beauty; and distinguished by pleasant nature.

كَالزَّهْرِ فِيْ تَرَفٍ وَّالْبَـدْرِ فِيْ شَـرَفٍ
وَالْبَحْرِ فِيْ كَــرَمٍ وَّالـدَّهْرِ فِيْ هِمَمِ

28. (He A is so delicate that looks) like a blooming flower in its freshness and (like) the moon (when it is) full in splendour and (like) the ocean in generosity and (his) fearless courage (is) like the time.

كَــأَنَّهُ وَهْـوَ فَرْدٌ مِنْ جَلاَلَتِــهِ
فِيْ عَسْـكَرٍ حِيْنَ تِلْقَاهُ وَفِيْ حَشَــمِ

29. Even when (he A is) alone, (he looks) due to his grandeur (that he is) in the midst of a large army and its associates. (And he A has overcome all of them for his grandeur and no one is able to even move).

كَـــأَنَّمَا اللُّؤْلُؤُ الْمَكْنُوْنُ فِيْ صَدَفٍ
مِنْ مَّعْــدِنِيْ مَنْطِـقٍ مِّنْهُ وَمُبْتَسَـمِ

30. As though (he A is like) pearls (which are) well preserved in oysters (and all of this is) from the two mines, of his speech and his smiles.

لا طِيْبَ يَعْــدِلُ تُرْبـًا ضَمَّ أعْظُمَهُ
طُوْبٰى لِمُنْتَشِـقٍ مِّنْـــهُ وَمُـلْتَثِـمِ

31. None of perfumes can be equal to the dust which is touching his sacred body. Glad tidings be to (the) person who smells this (sacred dust) and kisses it. (Undoubtedly, that man is the luckiest and blessed one.

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Section Four

In this section, Hadhrat Imaam Saalih Sharaf-ud-Deen Abu Abdullah Muhammad Bin Hasan Al-Busiri رحمة الله عليه has described about the birth of Rasoolullah A, his Amiracles as well as incidents which took place at the time of his A birth. No doubt, all these are the signs of the greatness of our Prophet Muhammad A. The day of his birth is a blessed day. The birth of Rasoolullah A absolutely lighted up the whole universe. And Rasoolullah A’s arrival removed all troubles and difficulties from this world. So the birth of Rasoolullah A was great blessing for not only human beings but for all the creations of Allah Almighty.

أَبـَـانَ مَوْلِدُهُ عَنْ طِيْــبِ عُنْصُرِهِ
يَـــا طِيْبَ مُبْتَـدَإٍ مِّنْهُ وَمُخْتَتَـمِ

1. His place (and time) of birth showed the scent of his pure origin; The Excellence! His birth (and apparently happening) death (both) are scented (and sacred).

يَــوْمٌ تَفَرَّسَ فِيْــهِ الْفُرْسُ أَنَّهُـمُ
قَــدْ أُنْـذِرُوْا بِِحُلُوْلِ الْبُؤْسِ وَالنِّقَمِ

2. On that day, the Persians perceived due to (their) perception that they were going to face a misfortune (and) warned misfortune and punishment (which) approached.

وَبـَاتَ إِِيْوَانُ كِسْـرٰى وَهْوَ مُنْصَدِعٌ
كَشَـمْلِ أَصْحَابِ كِسْـرٰى غَيْرَ مُلْتَئِمِ

3. And at night, the walls of the palace of Kisra crumbled (after trembling) as the army of Kisra scattered (and) could not be united again.

وَالنَّارُ خَـامِدَةُ اْلأَنْفَـاسِ مِنْ أَسَـفٍ
عَلَيْهِ وَالنَّهْرُ سَـاهِي الْعَيْنِ مِنْ سَـدَمِ

4. And the fire (of the Persians) was extinguished out of regret; and the rivers (of Persia) dried up with wonder (and excessive sorrow).

وَسَـاءَ سَـاوَةَ أَنْ غَاضَتْ بُحَيْرَتُهَـا
وَرُدَّ وَارِدُهَـا بِــالْغَيْظِ حِيْنَ ظَـمِيْ

5. And (when) the water of river dried up, Saawah (a village in Persia) became grief-stricken; and (thirsty) goer (water bearer) returned in anger with disappointment.

كَــأَنَّ بِالنَّـارِ مَا بِالْمَـاءِ مِنْ بَلَـلٍ
حُزْنـاً وَّبِـالْمَاءِ مَا بِـالنَّارِ مِنْ ضَـرَمِ

6. It is as though, due to grief, the fire became (cold) like water, while water (of Buhairah) was (turned into) the blazing fire (of Persia).

وَالْجِنُّ تَهْتِفُ وَاْلأَنْــوَارُ سَــاطِعَةٌ
وَالْحَـقُّ يُظْهَـرُ مِنْ مَّعْنىً وَّمِنْ كَـلِمِ

7. And the jinni was announcing (at the appearance of the Prophet A) and the Light (of the Holy Prophet A) was shiny; and the truth (the Prophethood of Muhammad A) appeared with outward and inward qualities (of the Holy Prophet A).

عَمُوْا وَصَمُّوْا فَــإِِعْلاَنُ الْبَشَـائِرِ لَمْ
تُسْمَعْ وَبـَــارِقَةُ اْلإِِنْذَارِ لَمْ تُشَـمِ

8. (They, the polytheists) became blind and deaf. Neither did they hear the announcements of glad tidings nor was the lightening of warning seen (by them).

مِنْم بَعْـدِ مَا أَخْبَرَ الأَقْوَامَ كَــاهِنُهُمْ
بِــأَنَّ دِينَـهُـمُ الْمُعْـوَجَّ لَمْ يَقُـمِ

9. (Inspite of) after their fortune tellers had informed the people (infidels) that their false religion would never stand (but they yet were blind and deaf).

وَبَعْـدَ مَا عَايَنُوْا فِي الأُفُقِِ مِنْ شُـهُبٍ
مُنْقَضَّةٍ وَّفْـقَ مَـا فِي الأرْضِ مِنْ صَنَمِ

10. And even after they had seen the stars on the horizon falling, just as (their) idols were (falling) on the earth.

حَتّٰى غَـدَا عَنْ طَـرِيْقِ الْوَحْيِ مُنْهَزِمٌ
مِنَ الشَّـيَاطِيْنِ يَقْفُُوْا إِِثْـرَ مُنْهَـزِمِ

11. Even the devils kept running from the path of revelation one after the other (at the time of birth of the Holy Prophet A).

كَـأَنَّهُمْ هَرَبـَـا أَبْطَــالُ أبْرَهَـةٍ
أَوْ عَسْكَرٌ بِـالْحَصٰى مِنْ رَّاحَتَيْـهِ رُمِيْ

12. As though in running away they (Satans) were the brave army of Abraha (the man who wanted to demolish the house of Allah Almighty with the help of his army of Elephants) or (like that) army on which the pebbles were thrown by his palms.

نَبْذًام بِهِ بَعْـدَ تَسْـبِيْحٍم بِبَـطْنِهِمَــا
نَبْـذَ الْمُسَبِّحِ مِنْ أَحْشَــاءِ مُلْتَقِـمِ

13. Which (the pebbles) he (A) threw after their making tasbeeh (praise of Allah Almighty) in his hands, like how (Hadhrat Younus D) who made tasbeeh (of Almighty Allah) was thrown out from the stomach of the (big) swallowing (fish).