Qasida e Burda Shareef

10/23/2016
QasidaBurdaShareef(ThePoemofScarf)byImamALBUSAREE
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QasidaBurdaShareef1
QasidaBurdaShareef2
A GIFT TO MUSLIMS
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ANTHOLOGY OF ARABIC POEMS

ABOUT THE PROPHET AND THE FAITH OF ISLAM
CONTAINING THE FAMOUS POEM OF
ALBUSAREE
Well known as
THE POEM OF THE SCARF
WITH AN ENGLISH VERSION AND NOTES

BY
Shaikh Faizullah Bhai B. A.
Fellow of the University of Bombay
http://www.alahazrat.net/library/englisharticles/qasida/
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TAJ COMPANY LTD.
PREFACE
The main object of bringing before the public this Anthology of
Arabic poems on Islam and its illustrious Preacher (Peace of God
be on him), is to place them within the reach of such English
speaking people as take a keen interest in the faith of Islam and
its propagation, so as to enable them to see how Arabic poetry
represents and depicts the character of the noble Founder of
Islam. With this end in view an English translation, simple and
faithful to the original is given, with footnotes explaining in full all
allusions to historical facts and events in the life of the holy
Prophet, and all references to the Quran and the Traditions. At the
same time, the interests of such readers as read the poem with a
view to study the Arabic language for the sake of study has not
been neglected, and in order to effect this end a literal version is
given in the notes where the idiom and the construction of the
English language make it imperative to make departure from a
close version.
After making all due allowances for the play of imagination, on
Which Poetry mainly depends for its excellence, and in which the
Eastern poets indulge very freely, it will be easy enough to see that
the representations and the pictures in these poems possess the
rare feature of not exceeding the bounds of propriety and reason.
While the Prophet is represented as the best and highest model of
human perfection, short only of divinity, he is admitted to be, after
all, but a man and a servant of God. All representations are well
borne out by historical facts and are sustainable by reason, at
least from the point of view of Mohammedan theology. Thus in fact
poetry here, unable to hold its own against the grandeur and
sublimity of the subject, gives way to reality and facts and
dwindles into a simple narrative.
The first volume just offered to the public contains one of the
noblest poems in the Arabic literature of the PostIslamitic time
And one that gives a very faithful picture of the Prophet. It has
besides, the rare advantage that its images, similes and
sentiments are such as will not fail to command the appreciation
of Western readers of the present time.
The next volume will contain such poems as were composed and
recited in the defence and the support of Islam, at its very outset,
by such persons as were well known for their high position,
integrity of character, vast knowledge and sound judgement. They
go far to prove clearly that Islam was never based on violence,
force or use of the sword, but was only a form of religion founded
on solid reason and pure morality, and quite in unison with the
doctrines of God, previously preached by Abraham, Moses and
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Christ, and merely remodelled now according to the wants of the

time. Thus they give a strong rebuff to those Orientalists who have
so assiduously made futile attempts to diminish the merits of the
faith of Islam by their misleading representations.
I must here admit my conscious incapacity for so high and
undertaking, to which due justice can be done only by higher
abilities. But I have an ample excuse in the fact that the cause of
Islam has equal claims to the best services of all) whether small or
great, in proportion to their abilities. It only remains for me now to
appeal to the liberal judgement of my readers who, bearing in
mind the difficulties that are likely to beset the course of one in my
present position, will, I hope, never grudge me the favour of
overlooking any shortcomings in the work. I will, at the same time,
be thankful to those who will take the trouble of pointing out any
faults they may find in the translation and the notes.
The treatment I expect this book to receive at the hands of the
public is like what Scott expected for his well known poem, where
he says:
Though harsh and faint and soon to die away,
And all unworthy of the nobler strain,
Yet, if one heart throbs higher as its sway,
The wizard note has not been touched in vain.
My heartiest thanks are due to the following gentlemen who have
directly or indirectly helped so much the publication of the work.
In the first place, I owe much to Mohammed A.R. Webb,
Manager of Islam Mission at New York, for his having first
suggested the idea in the second place, to Mr. AbdulHussain
Abdulali Faizullabhai Moochala, a respectable leading merchant of
Bombay and Honorary Secretary to Mulla Sahib Abdul Hussain
Husamuddin, the late chief Mulla Sahib of the Daudi Bohra
community, for his undertaking the publication of the work
thirdly, to Shamsul Ulama Mirza Hairat, Professor of Arabic and
Persian, Elphinstone College, to whose kind encouragement,
guidance and suggestions the present work owes a good deal of
success and lastly, to my learned brother Moulvi Shaikh Abdul
Kadir, a deep scholar of Arabic, for his having kindly revised the
Arabic portion of the work.
SHAIKH FAIZULLAH BHAI.
Adamjee Peerbhai Arabic School,
Queen's Road, Bombay,
14th July 1893.
INTRODUCTION
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A SHORT BIOGRAPHICAL SKETCH OF THE POET

The poet, Sharfuddin Abi Abdullah Mohammed bin Sa'eed al
Misree, was well known by his surname Busaree from Bushire, to
which one of his parents belonged. The other is being from Dalas
in Egypt. He also got a compound surname of Dalasaree. He was
born in 608 and died in 695 A.H.
He cultivated the art of penmanship with great pains, and followed
it as his profession, earning great distinction as an excellent
calligraphist. He also took a good deal of interest in the study of
oriental languages and usages.
His fame, however, depends not so much on his proficiency in
calligraphy as on the several eulogistic poems, which he wrote
about the Prophet Mohammad, (Peace of God be on him) of which
three are well known. Of these three the present one is the most
popular. Next comes the poem known as Hamziah, a very long,
sonorous and beautiful poetic production, which redounds much
to the credit of its writer. The third is a poem, written in imitation
of the well known poem of Ka'ab bin Zuhair AlMuzani, who
recited it before the Prophet and was rewarded with a scarf.
Most of these poems were written at the desire and suggestion of
Zainuddin Ya'qoob bin Zubair.
THE OCCASION
The Occasion that led to the writing of this poem was an event in
the life of the poet which he describes as follows: The poet,
according to his own account, happened to be affected seriously
with paralysis which deprived onehalf of his body of its vital
powers and motions. He then thought of offering another tribute of
devotion to the Prophet and wrote the present poem. Invoking the
help of the Prophet and his intercession, he fervently prayed to
God the Almighty, with tears repentance and sincerity of purpose,
to grant him a speedy relief from the disease. He continued
reciting the poem with ardent zeal again and again till he fell
asleep. In his dream he saw the Prophet who passed his hand on
the diseased part of the body and threw a 'Scarf' on him, which
gave him instant relief. On waking, he felt himself able to move. He
got up and went out of his house without informing any one of
what had happened. He came across a pauper, who asked him for
his poem composed in the praise of the Prophet during his illness.
Reciting the first line exactly, the pauper said that he saw it in a
dream recited before the Prophet, who continued moving to and fro
like atenderplant, as a mark of his approbation, and them invested
the reciter with a 'Scarf.' The poet gave him the poem, end the
report of this incident spread out till it reached Bahauddin the
Vazeer of King Tahir. He sent for the poet and, on obtaining the
poem, took an oath to have it recited to him with bare head and
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naked feet. He and his people since then took great delight in its
frequent recital.
It is said that Sa'duddin Fariqee, the sealkeeper of the minister,
afterwards suffered severely from a serious opthalmia which
threatened him with a total loss of sight. In a dream he saw some
one bidding him go to the Vazeer and ask him to place the 'sacred
Scarf' on his eyes for an immediate cure. The Vazeer, on being in
formed of the matter, said that among the sacred relics of the
Prophet in his possession, he had no such thing as a 'Scarf.' But
then recollecting that it probably meant the poem of Busaree, he
took it and placed it on the eyes of Sa'duddin which he instantly
found permanently cured. Such are the circumstances related to
have given birth to the poem, and to have given it the name of:
Allusions are often made to parallel Lines from it in the footnotes.
THE POEM OF THE SCARF

This poem is regarded by the Mohammedans with deep reverence
and respect, and is generally recited and read an solemn occasions
as an auspicious source of blessing. Several lines are said to have
great influence in curing diseases, removing sufferings and
affording relief from distress and calamity, if recited and read
repeatedly according to certain prescribed formulae.
CRITICAL REMARKS
This poem is one of the noblest poetical productions of the seventh
century after Islam. It holds its own against any of the best poems
of the Abbaside times in florid diction, choice of words, and
propriety of expression. perspicuity and charming eloquence of
language, natural development of the train of thoughts, the
subtlety of its transitions, current and harmonious flow of the
metre, and absolute freedom from any kind of solecism. The poem
abounds in a variety of images, similes and metaphors, which far
from being indistinct, remote or forced are very distinct clear,
apposite and happy, and are such as add greatly to the graphic
description of the narrative and to a clear elucidation of the
incidents alluded to, while monotony in the metre and the
language is greatly relieved by various verbal figures so much
indulged in by the PostIslamitic poets. The figures of speech, both
verbal and rhetorical, are such as command deep admiration on
account of their exquisiteness, elegance and propriety of
application.
This poem is universally popular throughout the Moslem world in
consequence of its holding no polemical views and its tolerance of
views and opinions not shared by the poet.
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AN ANALYSIS OF THE POEM

Beginning with an exquisite allusion to the subject matter (
) in accordance with the almost established custom of
introducing poems with Love Description (
), the poem gives
a short description of the woeful plight of a tender lover during his
separation from his sweetheart (18). This kind of introduction
being incongruous to the sublime and grave subject of the poem,
the poet, in trying to avoid this uncongruity, artfully gives it a
better turn by calling in the agency of the reproachers, who come
to discover his secret love, betrayed by his tears and pale colour
(912). Naturally availing himself of the opportunity to expostulate
with the lover, he exhorts him to give upsuch light pursuits as
being inconsistent with his old age (1316). While pointing out
what the old age requires him to do instead, while showing the
manner in which it peremptorily bids him refrain from the
indulgence of lust and passions (1725), and while proposing to
himself to make the best amends for the time he wasted therein
(2628), he slyly glides into his subject (
) (29), viz. the
panegyrics of the Prophet (God's Grace be with him).
Proceeding to mention how the Prophet abstained from wordly
indulgences (3033), how he called people to the won ship of one
God (3437), how he excelled all the noble prophets that preceded
him in social, moral and mental Qualities (33840), how he was
then as a reward, invested by God with the enviable rank of a
favourite (4142), the poet tells us how mankind, at all times,
being at a Loss to comprehend his true nature, not with standing
his kindly taking every care not to try them with anything, beyond
their capacity, had to admit his claims to every greatness and
excellence, short only of divinity, he being but a human being after
all (4356) and how, while he stood so high among the prophets,
and commanded the best respect of the people, he was always
extremely affable, polite, accessible and gentle to his people. (57
61)
The poet is here naturally led in a poetic strain to sing of the
wonderful and supernatural incidents that occurred at the time of
the Prophet's birth and predicted his high mission (6272),
He then sings of the few out of many miracles showed by him in
support of the truth of his mission (7394), the greatest of them
being the glorious and the inimitable Quran (95108) and the
Ascension of the Prophet to the heavens (109I 15), ending with his
being invested by God with honours and ranks too high for any
other prophet to attain (116119).
Thus giving a short and lively description of the warlike deeds of
the Prophet and of his noble disciples, who assisted him with their
military achievements in support of his high mission (120138)
the poet assures us how ready and prompt he is in defending his
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own people against any calamities and in helping them in their

distress (139143).
Atthisstagethepoet,reflectingonhispastlifeandregrettingthewasteofhis
energiesinservingandeulogisingwordlypeople,whichwouldrather
compromisehisinterestinthegoodofthenextworld,makesamendsbydevoutly
offeringthepoemtotheProphet(144149),andtendershisapology,feeling
confidentinthegenerosityoftheProphetandthepromisesheldforthbyhimto
hispeople,whichleavehimnoreasonfordespaireveninspiteoftheenormityof
hissins(150152).Thengentlyhintingattheobjectheasksfor
(
)(153154),andnotcovetingthegainofanywordlygood(155),he
invokesthepromisedintercessionoftheProphetonhisbehalfontheDayof
Judgementforthepardonofhissinsandcrimes,andthusconsoleshisdespairing
sinfulconscience(156160).
Afterashortprayerforhimself(161162)hefinishesthepoem(
)very
elegantlyandappropriately,withinvokingtheeternalblessingsofGodonthe
headoftheProphet,hisfollowersandhisposterity,inwellroundedlines(163
165).
THENOBLEPOEMS.
WELLKNOWN
AS
"THEPOEMOFTHESCARF"
INTRODUCTION
ABOUTTHEREMINISCENCESOFFRIIEN'DS.
THEIRLOVEANDTHEIROLDASSOCIATIONS.
IsitfromtherecollectionoffriendsatZusalam,1*thatthouhastemixedthe
tears,flowingfromthyeyes,withblood?
Orisi'becausethewindhasblownfromthedirectionofKazimah?2*orisit
becauselightninghasflashedinthedarknessofnight,fromthemountofIzam?
3*
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Whatisthematterwiththytwoeyes,thatthemoreItellthemtodesistfrom
tears,themoretheyflowandwhatisthematterwiththyheart,thatthemoreI
askittocometoitssenses,themoreitisdistractedbylove?
1*.NameofaplacenearMadeenah
2*.Nameofaplace.
3*.Nameofamountain.
TheseplacesbeingnearMadeenah,theirspecialmentiongivesagentlehintonthemainsubject
ofthepoembeingatMadeenah.ThekindofsubtleallusioninthebeginningofaPoemis
generallyindulgedinbythepostIslamicpoets
Doestheardentloverthinkthathislovecanremainsecretwhilehiseyesare
sheddingtearsandhisheartisglowingwithardentlow?1*
Haditnotbeenforlove,thoushouldstnothaveshedtearsattheruinedabodeof
thyfriend,norshouldstthouhavelostsleepattherecollectionofthecypress2*
andthehighmountain.3*
Howdurstthoudenythyloveaftertheevidence,givenagainsttheebysuch
equitablewitnessesasthytearsandillness?
Andevennowthatthyardentlovehasstampedonthytwocheeksthetwolines
oftearsandemaciationlikeBuphthalmus4*andCarobtreefruit.5*
Yes,thephantomofthesweetheart,whomIlove,"visitedmeatnightanddrove
awaymysleep..Andloveinterruptspleasureswithpain.
Othou,whoreproaches"meregardingmyloveforoneofthetribeof'Uzrah,
excuseme6*andshouldstthoudomejustice,thouwouldstnotreproachme.
1*Lit,inthemidstofaflowingtearandaburningheart.
2*ThecypressamongtheArabicpoetsisoftenasymbolofthestraightstatureofasweetheart.
3*The"highmountain"herereferstotheabodeofthesweethear!.
4*Proverbialforitsyellowcolour.
5*Proverbialforitsredcolour.
6*Lit.,takeanexcusefrommetoyou.
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Maymyevilplightpassontotheefor,neitherismysecretconcealedfrommy
revellers,norcanmydiseasestandacheck.
ThouhastsincerelyofferedmeadmonitionbutIwouldnotheeditindeed,the
loverisdeaftohisreproachingcritics.
Verily,Iregardedthemonitorofgreyhairwithsuspicioninhiscensurespassed
onmewhereasgreyhairisthefarthestremovedfromsuspicionsinhiscensure.
ABOUTTHELUSTANDPASSIONSANDTHEMEANS
OFRESTRAININGTHEM
For,mysoul,whichincitesmetoevildeeds,takesnolessononaccountofits
folly,fromthewarninggreyhairanddecrepitude.
Norhashe2preparedafeastofgooddeedsforentertainingaguest,3thathas
lodgedinmyheadwithoutanyreserve.4
HadIknownthatIwouldnotbeabletoreverehim,5Ishouldhavetriedto
concealhissecret,whichisnowdisclosed,bymeansofadyed
1Lit,fromthewarnerofgreyhairandofdecrepitude.2ic.,thesoul.
3ie.,thegreyhair.4Thepoetmeanstosaythathissoulinhisoldagestillindulgesinthe
childishpranksoflove,whicharcbynomeansconsistentwiththegravityofoldage.5i.e.,the
guest.6Theideahereisthatifthepoethadknownthedifficultyofrespectinggreyhair,he
wouldhavetriedtoappearyoungbydyeinghisgreyhair.
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Whocanguaranteemetorestrainrefractorypassionsfromtheirerror,justas
Manageablehorsesarecurbedbybridles?
Donottrytosubdueitsappetitebymeansafillicitindulgencefor'verily,food
increasesmoreandmoretheappetiteofaglutton.
Andthesoulislikeachild,who,ifthouindulgesthim,willgrowupwiththe
loveofsucking,butwillkeepawayifyouweanhim.1
Then,checkitsinclinationsandtakecare,lestthouallowstitmasteryoverthee
forcertainly,thelust,wheneveritgetspower,giveseitheramortalblowor
tarnishesthecharacter.
Watchitwell,whileitispasturingonthefieldofitsactionsandshoulditmake
choiceofanypasture,2donotletitroamfree,lestthechoiceprove
unwholesome.
Howoftendoesitmakeamanapproveofadeadlypleasuresincehedoesnot
knowthatthereispoisoninthefat?
Andfearthesecretmachinationsbothofhungerandsatiety'3for,sometimes
hungerismoremischievousthanindigestion.
1Thepoetherecomparestheanimalsoultoachild.Justasachildwillsuckitsmother'sbreasts
solongasthemothersucklesitandwillnevergiveupitshabituntilitisforciblyweaned,sothe
soulwillgiveupitsevilhabitssolongasthepossessorofthesoulwillindulgeinthembutit
willkeeptoitsevilhabitsifmeasuresaretakentoweanitfromevilhabits.
2Lit.,consideraspleasant.
3Thepoetsays,"Bealwaystemperate,fortheextremesofhungerandsatictyarebothalike
injurious."
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Andshedtearsunsparinglyfromtheeye,whichhasbeenfullofforbiddensights,
andkeepstrictlytoabstinence,Intheshapeofpenitentialexercises.1
AndresistboththeselfandSatananddisobeythem,andshouldtheysincerely
offertheeanyadvice,regardthemwithsuspicion.
Anddonotlistentothemeitherasalitigantoranarbitratorfor,thouwell
knowestthetacticsofsuchalitigantandarbitrator.
IaskGodtopardonmeforpreachingwithoutpractice:forwearilytherebyI
claimoffspringforabarrenperson.
Irecommendedfeepracticeofvirtuetothee,butIdidnotmyselfconformtoitI
didnotkeeptoitwhat,then,canbetheeffectofmytellingtheetokeeptoit?
NorhaveIprovidedmyselfwithanyvoluntarydevotionsagainstthenextworld
beforetheapproachofdeathnorhaveIofferedanyotherthanthecompulsory
devotion,norhaveIobservedanyfasts.
1.Thepoetplaysthephysicianhere.Justasthephysicianrecommendstohispatientapurgative
forcleansinghissystemandputshimtoaparticulardietwithaviewtopreventinghimfrom
indulgingininjuriousfood,sothepoetrecommendshisreaderstoshedtearsandthuspurgetheir
eyesoftheevilsightstheymayhaveseenandtoindulgeinpenitentialexercises,andthereby
abstainfromevildeeds.
EULOGIESOFTHEPROPHETTOWHICHTHEPOETRESORTS
ASASUBTLEDIGRESSION
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ItransgressedthelawoftheProphet,whopassedthenightinadoration,untilhis
feetcomplainedofinjuryfrompain.
Hetiedhisbowelsonaccountofhunger,andboundhiswaistwithfoldsof
delicateskinwithastoneinit.1
Highmountainsofgoldtemptedhim,butheshowedthemextremehaughtiness.2
1.Lit,Hefoldedunderthestoneawaist,delicateofskin.
TheallusionhistothetraditionthattheProphetusedtopassisnightsinprayingsolongthathis
longstandingcausedswellingandpaininhisfeet.Heabstainedfromfood,beingindifferentto
worldlyluxury,andputtipwithhunger,sothathehadoftentosupporthimselfwithtyingastone
onhisabdomentodeadenthefeelingsofhunger.ThisstateofthingscontinueduntilGod
desiredhimtodiscontinuethepractice,andaddressedhimthus"OTaha,wedidnotsenddown
theKorantoyou,inorderthatyoumightbemiserable."(ViedKoran,Suraxx.v.1.)
Onbeingaskedwhyheexertedhimselfsovehementlyindevotion,whenGodhadalready
forgivenhimallhiscrimes,(ViedKoran,Suraxlviii.v.i.),hereplied:"ShallInotbeagrateful
servant?
2.ThisversealludestothetraditionthattheAngelGabrielsaidoncetotheProphet,God
presentscomplimentstoyou,andaskwhetheryouwishthemountainstobeturnedintogoldfor
you,toaccompanyyouwhereveryougo."
OGabriel,"repliedhe,"worldlywealthistobecourtedonlybyhimwhohasnogoodtoexpect
inthenextworld."
Hi'povertyurgedhimtobeindifferenttothem,'1forpovertyneverprevailsover
theimmaculate.
Andhowcouldpovertyinciteonetoworldlyprosperity,forwhomhaditnot
been,theworldshouldnothavecomeoutofnonentity?2
Mohammedisthelordofthetwoworldsandofthetwonoblecreations(men
andgenii)andofthetwonations,namely,ArabsandnonArabs.
HeisourProphet,whoenjoinedustodogood,andwhoprohibitedusfromdoing
wrong,becausethereisnonemoreveraciousthanheinsaying,'no'or'yes.'3
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HeisthefavouriteofGod,whoseintercessionistobehopedforineverykindof
surprisingdistress.
HecalledthepeopletoGodsothosewhoclingtohim,clingtoaropewhich
neversnaps.4
l.Hisindifferencetoworldlywealthandluxuryvasproverbial.Hisresourceswerealways
impoverishedbysupportingthepoorandtheneedy.Itissaidthatthegreatwealthhegotfrom
hiswifeKhudija,asagiftaltershismarriage,wassoonspentincharity.(Viceham.134.)
2.The:allusionistothedivineaddresstotheProphet,saying,(
beenforthee,Ishouldnothavecreatedtheheavens."
)haditnot
3.TheProphet,evenbeforehismission,waswellknowamongtheheathensforhisveracityand
wasgiventheappellation(
)hetrustworthy.'
4(ViceKoranSuraii,v.258)(
)thenhecertainlyholdsfastthe
stronghandlewhichshallnotbreak.
Hesurpassedalltheprophets,trothinphysicalandmoralqualities1whilethey
didnotapproachhimeitherinknowledgeorinnoblenature.
AllofthemobtainedfromtheMessengerofGodmerelyhandfulsofwaterfrom
theocean,orsippingsfromcontinuousrains
Theystopbeforehimattheirassignedlimits:eitherofapointofknowledgeorof
afigureofphilosophy
For,heisoneinwhomboththeinwardandtheoutwardformattainedto
perfection,2andthentheCreatorofthesoulchosehimasHisfavourite.
Hehasnocompetitorinhisnoblequalities,3for,thesubstanceofgoodnessinhis
natureisindivisible
DiscardwhattheChristiansclaimfortheirProphet,4andthendecideandjudge
asyoulikeofhimasamatterofpraise.
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1.ViedKoranSura[xviii.,v.4](
)Verilythouartofanobledisposition.
2.AccordingtoMahomedanphilosopherseverythinghastwoforms,(
)and(
)which
correspondtotheSubjectiveandObjectivephenomenaofWesternPhilosophy.
3.Lit,Heisfreefromacompetitor.
4i.e.,Jesus,ThepoetdenunciatestheChristiandoctrinesofUnionwithGodhead,incarnation,
TrinityTransmissionofDivinity,Emanationfromthe[father,andthelike,whichareinconsistent
withthedoctrineoftheDivineUnity.HeregardstheProphetastheincarnatebeauidealof
mankind,fallingshortonlyofdivinity.
Youmaythenascribetohispersonanynoblequalityyouwhichandyoumay
attributetohisdignityasmuchofgreatnessasyoudesire.
For,verily,theexcellenceoftheapostleofGodhasnoboundsfor,if,ithad,a
speakermightbeabletoexpressitwithhismortalmouth.
Ifhismiracleswereproportionatetohishighrankingreatness,hisnameshould,
wheninvoked,haveresuscitatedrottenbones.1
Hedidnottryuswithwhatshouldconfoundourmentalpowers,outofkeen
interestinus2andconsequently,neitherwerewesuspiciousaboutthe
genuinenessofhismission,norwerewedistractedbyhisdoctrines.
1.Jesusissaidtohaveresuscitatedamanlongdeadfromhistomb.Thepoetmeanstosaythat
theProphetissosuperiortoJesusthathisname,ratherthanhisperson,sufficestoresuscitatethe
dead,
2.ThefaithofIslamhasnomysteriesandnophilosophytoodeeportooabstruseforhuman
understanding.Nordoesitpresentanydoctrinesnotacceptabletocommonsense,or
irreconcilablewithscientificteachings.Nordoesitprescriberulesandobservancestoohardor
toofastforhumannature.
TheProphetsays(
)Ibroughtacodeoflawfreefromstraitnessandfair."
TheKoransays(Suraii.v.256),"Godwillnotforceanysoulbeyonditscapacityitwillhave
thegoodofwhatitgains,andsuffertheevilofwhatitcommits.OLord!donotpunishus,ifwe
forgetorfailOLord!donotlayonusaburdenliketheonethatThouhastlaidonthosebefore
us.NorOLord!makeusbearwhatisbeyondourstrength,butpardonus,forgiveus,andhave
mercyonus."
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Hisinnernaturekeptthepeopleawayfromapprehendingit,1andsotherewas
notfound,nearorfar,asinglemanwhowasabletoexpresshimselfregarding
it.2
Heislikethesun,whichappearssmalltotheeyesfromadistance,butdazzles
theeyefromnear.
Theintellectsofthepeoplewereperplexedregardinghisrealnature,andsotheir
descriptionsofhimweremerelyhypotheticalresemblingtheinterpretationsof
dreams.
Ididnotseeanythingremotefromtheirrealityorapproximatetoit,butwas
unintelligible.
Andcansleepypeopleinthisworld,whoneglectinghimcontentedthemselves
withvaguereveries,comprehendhisrealnature?
1Lit.Theapprehensionofhisinnernaturebaffledthepeople.
2.Lit,butoneunabletoexpresshimselfregardingit.Thepeopleofhistimewereperplexed
regardinghistruenature.Manyvagueandhazynotionswereformed,butnonetothemark.Itis
saidthatWaleed,sonofMugheera(thewisestmanofthetime),calledameetingofQuraishto
discusshowtheyshouldrepresenthimtothepeople,whocametoMeccaonpilgrimage,lestthey
shouldcontradictoneanother.Theyproposedtocallhima'soothsayer.'Hesaidthathecouldnot
besocalled,ashisrhymesdidnotresembletheirs.Theyofferedtocallhim'possessedbyadevil,'
whichhedisapproved,Theysuggestedtocallhim'apoet.'Hesaidthatitwouldnotservetheir
purpose,aspoetrywasknowntoall.Theysaidthathemightbecalleda'magician,'whichhedid
notapprove.Theysaidthattheyfailedtofindanyotherword.Hesaidthat,althoughnoneofthe
wordssuggestedjustlyrepresentedhim,yettheword'magician'wasthenearesttothetruth,as
hisdoctrinesledtodisunionbetweenthemembersofafamily.(ViceKoran,Sura[xxiv,v.11,)
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So,theextremerangeofourknowledgeregardinghimisthatheisamanandthat
heisthebestofthecreaturesofGod.
Andallthesigns,thatthenobleprophetshavebrought,havemerelybeenderived
bythemfromhislight.
For,heisthesunofexcellence1andtheyarethestars,whichshowtheirlightsto
thepeople,onlyinthedark.
Sothatwhenheshoneinthisworld,hislightspreadovertheworld,andgavelife
toallthenations.
Hownoblearethephysicalqualitiesofaprophet,adornedwithgoodnaturewho
wasinvestedwithbeauty,anddistinguishedbycheerfulness.2
Heisliketheflowerinitsfreshnessandtilesfullmooninitssplendourandthe
oceaninitscopiousnessandtimeinitsirresistiblecourage.
Evenwhenheisalone,itsappearsonaccountofhismajesticdignity,asifhe
wereinthemidstofalargearmyandretinue.
Andhewassoeloquentthatitseemedasiftherewerepearls,wellpreservedin
theoyster,inhistwominesofspeakingandsmiling.3
1.VideHam'135.
2.(ViceHam,126133.)
3i.e.,theteethinhismouth,whichwaslikeamineofeloquenceandcheerfulness,werelike
pearlsofthefirstwater,freshlyobtainedfromanoyster.
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Noperfumeequalsthedust,whichcontainshisbonesmaygoodluckcometo
himwhosmellsandkissesit!
ABOUTTHEBIRTHOFTHEPROPHETANDSOMEOFTHE
PROGNOSTICATIONS
HisbirthshoweddistinctlyhisgoodoriginOh!Theexcellenceofhisbeginning
andhisend.
ItwasadayfromwhichthePersiansdiscoveredthattheywerewarnedwiththe
approachofmisfortuneandpunishment.
AndthepalaceofKisrawasaffectedwithrentsinitswalls'1,justashisarmy
wasscatteredupnottouniteagain'2
Theflamesofhisfiresubsidedfromregretforhim'3whiletheriverhada
sleeplesseyefromexcessivegrief'4
1.ItissaidthatatthetimeofthebirthoftheProphet,thewellbuiltwallofthepalaceofCyrus
(asKisra,)KingofPersia,slit,andfourteenofitscornicesbrokedown,whichamazedhim
terribly.HesentamessengertoNu'man,sonofMunzirIII.,KingofYaman,askinghimaboutits
mysterioussignificance.HesenthimtoSateeh,afamoussoothsayer,whomhefoundjustonthe
pointofdeath.He,however,interpretedtheportentandsaidthatitforetoldtheapproaching
collapseofhisempireandthedeathofasmanyPersianKingsasthenumberofthefalling
cornicesthatfelldown.(VideHam.1518)
2.ThisalludestothesubsequentconquestofPersiabytheMohamedans,
3ThegreatfireofPersia,whichhadbeenburningfor1,000yearsandhadbeenunderthestrict
watchofalargenumberofMobids,wentoutsuddenlyonthebirthoftheProphet.
4.TheriverEuphrateswassorestlesswithBriefthatitceasedtoflowandchangeditscourse.
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Sawahwastroubledwiththesubsidenceofthewatersofitslake,whileevery
one,whowenttherethirsty'hadtoreturnangrywiththedisappointment.]
Asifthefirewasstruckwiththemoistureofthewateroutofgrief,whilethe
waterwasaffectedbytheblazingofthefire.
Whilethegeniiwereshouting2andlightswereglistening3andtruthwas
displayingitselfbothliterallyandmetaphorically'4
Theywereblindandtheyweredeaftheexplicitgoodtidingsofhisbirthwere
notheard,andthelightningofwarningwasnotseenbythem
1.AcountrybetweenRai,(ie.,Tehran)andHamazanwhichhadaverylargelakenearly6miles
inlength.Itwassurroundedbyalargenumberofchurches,synagogues'andgardenswhichall
wenttoruinatthesuddendryingupofthelakeatthetimeofthebirthoftheProphet.
Lit.anditscomerwasturnedbackwithmuchwrathwhenhewasthirsty.
2.DuringthenightofthebirthoftheProphetsupernaturalvoicesofthegeniiwereheard
announcingthebirthoftheProphetonthemountsofHujunandAbuQubais.(VideHam.I4.)
3.ManystrangelightswereseenatthetimeofthebirthoftheProphet.Asforinstance,the
motherofAbdoolRehmanbin'Aufsays.WhentheProphetwasborn,andhecriedwheninmy
lap,Iheardsomeoneblessme,andshowmewithalightallbetweentheEastandWest,untilI
couldseethepalacesofRomeVidei&(Ham.(12627)
ItisalsosaidthattheplacewheretheProphetwasbornwasilluminatedbysupernaturallights.
AlightwasalsoalwaysseenbetweenthetwoeyesofthefatheroftheProphettillitceasedwith
theconceptionofhismother.
4.Hereareferenceismadetothewordsofpreviousprophets,suchasDavid,Isaiah,Joshua,
Ezekiel,Daniel,Jesusandthelike,prophesyingtheadventoftheProphetandalludingtohim
withthewordPharaclates,whichwereverifiednowliterallyaswellasmetaphorically.(Vide
Ham.line7.)AlsothemysticauguriesofthesoothsayersregardingtheProphetbasedon
informationobtainedfromtheoverhearingdevilswerenowfulfilled,
Afterthatthesoothsayerhadinformedthepeoplethattheircrookedcreedwould
standnolonger'1
Andafterthattheyhadwitnessedshootingstarsonthehorizon,falling,justas
idolswerefallingontheearth'2
Untilthedevilsfledoneafteranotherawayfromthetrackofthedescentofthe
Revelation,fromheaven.3
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ABOUTTHEMIRACLESOFTHEPROPHETAND
THEREVELATION.
IntheirflighttheyseemedasiftheywerethebravewarriorsofAbrahah,4oran
armyputtoflightwhenshotwithpebblesfromhishands5
1.Thisalludestothegeniiwho,beforethebirthoftheProphet,usedtoascendtoheavento
overheartheconversationoftheangelsaboutfutureevents.Theysubsequentlyinstructedthe
soothsayers,whogavethemouttothepeopleasprophecies.(ViceKoran,Suraxxxvii,v.7and
SuraIxxii.)
2.onthebirthoftheProphetshootingstarswereappointedtoguardtheheavensagainstthe
devils.Theresultwasthatsoothesayingfailed,andthesoothsayershadnoaccesstothe
mysteriesoftheheavens.(VideHam,4648.)
3.i.e.,thepathbywhichtheAngelGabrielusedtocometotheProphetfromheaven.Itwasnow
shutagainstthedevils,andsuchasventuredtoapproachweredrivenheadlongbytheshooting
stars.
4.VideKoran,SuraCV.IntheveryyearthattheProphetwasborn,Abrahah,ViceroyofYaman,
invadedMeccawithalargearmyofelephantswithaviewtodestroytheKabah.Theywere
miraculouslykilledbyalargeflockofswallowsthatcameflyingfromtheseacoastwiththree
stones,oneineachfootandoneinthebill,whichtheyhurledattheelephants.(ViceHam.,62.)
5.VideKoran,Suraviii.,v.15.DuringthewellknownbattleofBadr,hetookahandfulof
pebblesanddustandthrewthemattheidolaters,whonumbered1,000.Noneescapedbeing
struckintheeye,andalltooktoflight.(VideHam.145.)
Whichhethrewaftertheirprayinginhishands'1justasfonaswhenhepraised
Godwasthrownoutfromthestomachoftheswallowingfish.2
Donotdenyhisdreamstobeakindofrevelation'3for,surely,hehad,aheart,
whichneversleptwhiletheeyeswereasleep.4
Thatwasatthetimeofhisattainingmaturityinhisprophetship5and
consequently,theconditionofanadultinmentalpower,cannotbedeniedtoexist
inhim.
Godbeblessedrevelationisnotaqualitytobeacquired'6noristheProphetto
besuspectedregardingthemysteries,heknewbyrevelation.
1.ItissaidthatpebblesinhishandsusedtoutterpraisesofGod.(VideHam.63)
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2.I.e.,theProphetJonas,who,onhisleavinghispeopletiredoftheirobstinacy,andangrywith
thepardontheyobtainedfromGodontheirrepenwasthrownoverboardandwasswallowedbya
largewhalewhileinthebellyofthewhale,heprayedtoGod,Whoinducedthewhaletovomit
himoutonthecoast.
Lit.Donotdenytherevelationtobefromhisdream.
3.ItisintheHadeeth(Traditions)thathisdreamswereamonghismiracles.Itisalsosaidthata
truedreamisoneofthefortysixpartsofprophetship.
4.(VideHam,126.)
5.I.e.,at40yearsofhisage,whenhismentalfacultieswerefullydeveloped,andhisexperience
oftheworldwasperfectandmature,whichthepoetmetaphoricallyconsiderstobethestageof
pubertyforaprophet.
6.I.e.,itisnotarank,positionordegree,tobeacquiredbyanyone,butagiftbestowedbyGod
onthosewhomheselectsforhismission.((VideKoran,Suravi.v.124)
Howoftenhashishandgrantedfreedomfromdiseaseswiththetouch1andset
idiotsfreefromthefettersofmadness'2
Andhisprayerrevivedthestarlingsyearoffamine'4whichaboundedinharvest
untilitresembledinitsfameawhiteconspicuousspotontheforeheadofblack
times'5
Bymeansofacloudwhichrainedsoabundantly,thatyouwouldthinkthelarge
valleyswereinundatedbytheoceanorbyatorrentoverflowingtheDam'6
1.Asaninstance,itissaidthataboilingcauldronfellonthehandsofMohammedsonofHatib
andhurthimseriously.AtouchofthehandoftheProphetcuredhimatonce.
2.Ibn'AbbasrelatedthatawomanbroughthersontotheProphet,complainingthathewas
affectedwithmadness.TheProphetrubbedhisbreastwithhishand,whentheinfantvomitedout
somethinglikeablackwhoopandwasatoncecured.(Sidetam.'7176.touch,1)
3.Whichhasnorainingcloudstoconcealthestarsfromview.
4.BeforetheadventoftheProphet,theheathensregardedhisfaceasanauspiciousone,andhis
presenceaspromisinggoodlucktothem.Whenevertheywerethreatenedbyfamine,theyusedto
takehimtoadesertwitharequesttoaskGodforrainontheirbehalf,andtheyweresuretoget
abundanceofrain.
ItissaidthatthepeopleofMadeenawereoncesorelytriedbyaseverefamine.TheProphetwent
withthepeopletoanopendesertforprayer.Hehadhardlyfinished,whentheheavenwas
overcastbydenseclouds,whichsentdownsuchhardshowersthatthepeoplewereafraidof
beinginundated.TheProphetbeckonedatthecloudssayingNolongeruponus,butnowabout
us.Thecloudsatoncedispersed.Thisyearyieldedasplentifulaharvestasany.
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Accordingtoanothertradition,whiletheProphetwasoncedeliveringtheusualorationona
FridayaBedouinArabcameandcomplainedoffamine.AttheprayeroftheProphethispeople
wereblessedwithabundantrain.TheArabreturnedonasimilaroccasionnextFriday,
complainingofaruinousinundationcausedbytheincessantrain.AttheprayeroftheProphet,
thecloudsdispersedandtheskybecamefair.(ViceHam.146153.)
5.BlackhorseswithabrilliantwhitespotontheforeheadarehighlyappreciatedbytheArabs.
Hence,awhitespotontheforeheadofahorseisoftenmetaphoricallyusedbyArabicpoetsfora
conspicuousandnotableeventorthing.
6.ArimastupendousmoundordamformingavastreservoirabovetheprosperouscityofSabain
Yaman,theinhabitantsofwhichfortheirgreatimpiety,prideandinsolence,werepunishedwitha
terriblefloodcausedbythesuddenbreakofthedam.(VideKoran,Suraxxxiv,13.)
Thetreescameathisbidding,prostratingthemselves,whiletheywalkedtowards
himonstemswithoutfeet.)
Theywereeffacingalongtheirwayofwalkingthemarksoftheirprostration,but
theirveryobliterationbetrayedthetracesontheirmiddlepath
Asthoughtheydrewrulinglinesforthewonderfulwritingswrittenbytheboughs
asiftheywerepens
Justastheclouddid,whichfollowedhimwhereverhewent'2shelteringhim
fromtheintenseheat,asthatofanoven,blazinginthehighnoon.
1.Asaninstance,itisrelatedthatattherequestofanArabofthedeserttheProphetbadeatree
cometohim.Thetreemovedand,drawingupitsrootfromtheground,walkedtowardsthe
Prophet,draggingitsrootsandsheddingtears,untilitstoodbeforehimandsalutedhimwith.
`'Peacebeonyou,ApostleofGod."AttherequestoftheArab,itwasbidtoreturntoitsplace,
whichitdidatonce.TheArabaskedtheProphettobepermittedtoprostratehimselfbeforehim.
Heforbadehisdoingso,sayingthatifheweretopermitanyonetoprostratehimselfbeforeany
creature,heshouldhaveorderedawomantodo50beforeherhusband.
ItisalsorelatedthattheProphet,havingoncecomplainedtoGodoftheapathyofhispeople,
andofhisbeingafraidoftheirdoingmischieftohim,wasbidtogotoavalley,whereathis
biddingabranchoftree,whichwasthere,cametohimasatokenoftheprotectionofGod.It
stoppedbeforehimforatimeandthenreturnedtoitsplaceathisbidding.
Lit,forwhattheirbrancheswroteofwonderfulwritingwithpen.
2Acloudissaidtohavealwaysgonewiththeprophet,shelteringhimfromthesun.Many
peopleofthetimewhohadstudiedthebooksoftheancientProphetsrecognisedtheProphet
fromthissign.(ViceHam,50and136139
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IswearbytheMoon,whichsplits1intotwoathisbidding,andverthatverily,it
bearsasimilaritytohisheart,2whichshowstheveracityofmyoath.
WhattheCave3containedofexcellentqualitiesandnobledeedsinhisperson
kepthisenemiesof,whileeveryeyeoftheinfidelswasblindtohim.
ThentheTruthandtheTruewereattheCave,whichtheydidnotquitwhile
peoplesaidthattherewasnobodyintheCave.4
1.Thisallusionreferstothefamousmiracle,exhibitedonthedemandoftheheathens.Ibn
Mas'udrelatesthattheMoonwassplitintotwoatthebiddingoftheProphet,onehalfappearing
abovethetopofthemountHiraandtheotherataboutitsmiddle.Theheathenssaidthatitwas
butamagicalperformance,andoninquiringofthepeopleofothercountriestheyweretoldthat
thelatteralsohadseenitsplitintotwo.(VideKoran,Suraliv,V.T.andHam.144.)
2.ThereferenceistothefollowingrevelationbytheProphet."WhileIwasoncegrazingcattle,
whenyoung,withafosterbrotherofminefromBaniSaidbinBakr,twomen,cladinwhitecame
tomewithabasinofgoldfullofsnowTheytookmeandcuttingmychestandheart,tookouta
blackpieceofblood.whichtheythrewaway.Thentheywashedthemcleanwiththesnow.Then
one,ofthemtooksomethingandsealedmyheartwithasealofasplendidlustreandlightwhich
waswithhim,fillingitwithknowledge,wisdomandphilosophy,andrestoredittoitsproper
place.Thentheotheronepassedhishandonmychestanditunitedasbefore.(VideHam.4143.)
3ThefamouscaveatthetopofMountThawr,wheretheProphetresortedIforshelterwhen
pursuedbyhisenemiesontheirbecomingawareofhis!startingfromMeccaforMadeenah.They
passedbythecave.buttheysawnoonethere.(ViceHam.6871)
Someinterpretthelinethus,"Andsingofwhatthecavecontained,etc."|4By'Truth,'thepoet
meanstheProphethimselfandby'True'AbuBakrthe,1stKhaleefah,surnamedSiddeeq(true),
whowasincompanywiththeProphetandwhocriedoutofgriefatthelikelihoodoftheirbeing
exposedinsuchanunshelteredandsolitaryplace.HewaspacifiedbytheProphetandwastold
thathehadnoreasonforgrief,sinceGodandHisprotectionwerewiththem.(ViceKoran,Sura
ix.,y,40)
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Thepeoplethoughtthatthedovesandthespidersdidnotweavewebsanddidnot
hoverovertheProphet,thebestofmankind'1
TheprotectionofClodmadehimdispensewithdoublearmoursandhighcastles.
TimenevercausedmeanywrongwhileIsoughthisprotection,butIreceiveda
shelterfromhim,whichwerenotabused2
Ididnotbegforthewealthofthetwoworldsfromhishand,butIreceivedan
ampledonationfromthebesthandthatwaseverkissed.
Leavemetodescribe3hismanymiraclesthatappearedasconspicuousasthe
fireofhospitalityatnightonahighmountain.
Forthepearlindeeddisplaysgreaterbeautywhenitisstrung,butitlosesnothing
invaluewhenunstrung.
For,theaspirationsofeulogydarenotaimatthenobledispositionsandtheinnate
qualities,whichhepossessed.
1.SpidersaresaidtohavewoventhickwebsattheentranceoftheCave,wheredovessat
cooingthusmisleadingthosewhodrewnearbygivingthemtheappearanceofadesolateplace,
wheretherewasnoone.(VideHam.6667)
2.ThereferenceistotheescapeofthepoetfromthediseaseofParalysisonhisaskingforthe
blessingoftheProphet.(VideIntro.)
3.Lit.Leavemeandmydescribing,etc.
ABOUTTHEGLORIOUSKORAN
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TheversesarethesignsoftruthdescendedfromGod,newlycreatedaswellas
eternal1,whichisanattributeofGod,WhoisdescribedasEternal.2
Theyarenotconnectedwithanyperiodoftime,3whiletheytellusofthefuture
oftheworld,aswellasof'AdandofIram.4
1.TheMohamedansdifferverymuchintheirviewsastotheageoftheKoran.Somesayit
existedineternityattheEternalTablealongwithGod,whileotherssaythatitwasnewlycreated
byGod.Thelatterarguethatthedoctrineoftheformerisquiteinconsistentwiththatofdivine
unity,buttheyintheirownturnareaccusedoftheirviewsbeingnolessinconsistentwiththe
doctrineofunity,inasmuchastheirviewsinvolvethehypothesisofthesusceptibilityofGodto
differentactions.Thepoetheretriestoreconcileboththeviewsandsaysthatsofarasthe
languageandtheexternalformareconcerned,theKoranisnewlycomposedbutasregardsthe
ideasandnotions,itiseternalwithGodjustashisotherattributesare.
2Lit.,On'describedasbeingeternal.
3HemeanstosaythatthoughtheKoranisindependentoftime,whichcameintoexistenceonly
afterthecreationoftheheavenandtheearth,yetitcantellusofallperiodsoftime,ofour
futurelotafterdeathaswellasofthestoriesofsuchancientnationsas'AdandIram.
4ThetribeofAdwerethedescendantsof'Ad,grandsonofIram,grandsonofNoah.Theylivedat
Ahkaf,orwindingsandsnearHadramut.TheirKingShaddad,sonof'Ad,builtinimitationofthe
ParadiseinHeaven,averysplendidpalaceandabeautifulandgorgeousgarden,whichhecalled
{ram,notsparinganycostorlabourtoadornthem.Butasheclaimedtobeveneratedbyhis
subjectsasGod,hewaspunishedwithasuddendestructionjustasheapproachedthegardenin
greattriumph.(ViceKoranSura,lxxxix.,v.6.)
TheAdites,havingincourseoftimelefttheworshipofGodandfallenintoidolatry,werelong
warnedbytheirprophetHud,buttonopurpose.Theywouldnotacceptthetruthofhismission,
andwerepunishedwithascorchingandchokingwind,whichblewuponthemforsevennights
andeightdays.
(ViceKoranSara,xi,v.52xlvi2425andlxi.1516.)
Theyremainedforeverwithus,andsotheyexcelledeverymiracleoftheother
prophets,sincethelatterappeared,butlastednot'1
Theywereneveropposedbyanyeloquentwriters,butthemostbitterofthe
opponentsturnedawayfromthecontest,tenderingsubmissiontothem'2
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Theireloquencerejectedtheclaimsoftheiropponent,justasajealoushusband
keepsoffthehandofatransgressorfromhisharem.
Theyhaveinnateideas,whicharelikethewavesoftheseaintheirabundant
flow'3butsuperiortoitspearlsinbeautyandvalue.
ThewondersoftheKorancannotbecomputedandcomprehendedcompletely
noraretheygivenupindisgust,notwithstandingrepetitionofreading.
Theyareconfirmedandperspicuous'4leavingnoroomforambiguitiestothe
advantageofanyadversary,nordotheyrequireanyjudgetodecidetheir
significance
1.Allthelawsandthebooksofthepreviousprophetswereabrogatedbythesubsequentones.
ButtheKoranandthefaithofIslambeingthelastofthemarenottobeabrogatedbyanyother,
butwillcontinuetobeinforcetillthedayofjudgement.
2.TheKoraninitselfisregardedasorconsideredtobeasgreatamiracleasanyforitis
remarkableforitsinimitablepurityoflanguageandeloquentstyle.Manyeloquentspeakersand
writersofthehighestgeniusbothinandafterthetimeoftheProphetmadebutfutileattemptsat
theimitation,andhadatlasttogivethemupconfessingtheirsheerinability.Theywereeven
challengedtoproduceevenoneverselikeit,butnonedaredtocomeforward.(ViceKoran,Sure,
ii.v.21.)
3.VideKoran,Sura,xviii.v.110
4.VideKoran,Sura,iii.v.5.
Theeyeoftheirreaderwascontentedwiththem,andIsaidtohimVerily,you
havewontheropeofGood,andsoholditfast.
'IfyoubeingafraidoftheflameofthefireofHellreadthem,youwillputoutthe
flamewiththeircoldwater.'
TheyareasclearandpureasPondoftheProphet,1thewashingatwhichgivesa
faircomplexiontothefacesofthedisobedient,whentheycometoitasblackas
coals2
TheyareliketheStraightBridge3andliketheBalance4intheirexact
equilibriumandrectitudesothatequalitycannotbeestablishedamongthe
peoplewithoutthem.
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1.ThefamousPondinParadise,suppliedbyarivercalledKauthar,(VideKoran,Sura,cviii.),
whichitwillbethelotoftheblessedtodrinkofwhenenteringtheParadise.Accordingtoa
traditionoftheProphet,Godhaspromisedhimabundantgoodinit.Itswaterissweeterthan
honey,whiterthanmilk,coolerthansnow,andsmootherthancreamitsbanksareofchrysalides,
andthevesselstodrinkthewaterthereofareofsilver,shiningasstarsitsperfumeismore
fragrantthanmuskandthosewhodrinkofitshallneverthirst.
2.TheallusionhereistothestoryoftheMoslemsinners,ontheircomingoutofthefireatthe
intercessionoftheProphethavingbeenburntblackascoals,theywillgotothepond,where
theywilldrinkofitswaterandwashthemselves.Theirfaceswillgetafairandbrightcomplexion
andtheirfleshwillgrowafresh.
3.TheBridge,extendedoverthemidstofHell,sharperthantheedgeofasword,andthinnerthan
ahair,overwhichthepeoplewillhavetopassonthedayofjudgement,thepeopleofParadise
passingoveritwiththeirdeeds,somelikeadazzlinglightning,somelikeaviolentwind,some
likeafleethorse,somerunning,somewalking,andsomedraggingthemselvesalong,according
tothesumtotaloftheirgooddeeds.Thefirewillallowthegoodtopass,whileitwillcausethe
feetoftheunbelieverstoslipandwillhurlthemheadlongintothefire.
4.ThefamousBalanceinwhichthedeedsofmankindwillbeweighedbytheAngelGabrielon
thedayofjudgement,thegooddeedsbeingplacedinonescaleandtheevilonesintheother,
andtheirfateswillbedecidedaccordingastheoneortheotherscalepreponderates,Thescales
arelargeenoughtocontainbothheavenandearth.
Donotwonderatanenviousopponentwhodeniesthem,pretendingignorance
whileheismostshrewdandintelligent.
TheeyefailstoseethelightoftheSunfromophthalmia,andthemouthdenies
thetasteofwaterfromillness."
ABOUTTHEASCENSIONANDITSACCOMPANYINGCIRCUMSTANCES.
Othoubestofthose,towhosecourttheseekersofmunificenceresort,running
andmountedonthebacksoffleetcamels'2
WhoartthegreatestsignofGodforaconsideratethinker,andwhoartthenoblest
bountyofGodforonewhoavailshimselfofit.Thoutravelledstatnightfromone
sacredplacetoanother'3
Justasthefullmoontravelsthroughintensedarkness1"
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1.ComparetheparalleldescriptionoftheKoraninHam.11.184197.
2ie,thepilgrims,whocontinuallygoonvisittotheholyshrineatMadeenaheitheronfootor
ridingoncamels.
3ThelinereferstothetravellingoftheProphetfromtheholyshrineatMeccatothatof
Jerusalemadistanceof40days'travellingontheoccasionofhisascensiontotheheaven,which
tookplaceinthenightof27thofRajab,fiveyears,andaccordingtoothers,oneyearbeforethe
Hijra(ViceKoran,Suraxvii.,v.i).
TheAngelGabrielbroughttheProphettheBuraq,acertainridingbeastsmallerthanamulebut
biggerthananass,andlikethelightning,bothinintensebrightnessofitshueanditsgreatspeed.
(ViceHam.74).HerodeonittoJerusalem,wherehefoundallthepastprophetsandapostle,
assembled.Athisdesiretheyformedthemselvesinlinesandheledashortprayeroftwo
bowings,(i.e.twoRakatViveLine113)TheAngelGabrielthenbroughtthreevessels,one
containingwine,anothermilk,andthethirdhoney.Hemadechoiceofmilk,whichwasapproved
bytheangelsbeingaproductionofnature.Inthemeanwhile,theprophetsandapostlesleftfor
theirrespectiveplacesintheheavens.
Thoucontinuedstascendinguntilthouattainedstapositionatthedistanceoftwo
cubit'slength2fromGod,suchashasneitherbeenattainednorsoughtbyany
other.
Inthatposition,alltheprophetsandapostlesgavetheetheprecedenceofa
suzerainoverfeudatories'3
Whilethouwestpassingbythem,throughthesevenheavens,inaprocession,
whereinthouwesttheleaderofthestandard'4
UntilwhenthouleftstnogoalofapproachforanycompetitortoPrecede'1nor
anyplaceofascentforanyadvancer'2
2TheProphetcontinuedhisjourneyfromJerusalemupwardsthroughtheheavens,untilhe
approachedthecurtainofglorythatveilstheDivinitywithintwocubits',orbows',distanceof
him'andevennearer75adistinctionandaprivilegeneverallowedtoanyotherofthepreceding
Prophets.(ViceKor.Suraliii.v.7).
3.TheProphettravelledinasplendidprocessionconsistingofAngelsthroughtheseven
heavens,andwhilepassinghewasreceived,welcomedandgreetedbythevariousprophetsin
eachheaven.ItissaidthathemetAdaminthelowestheavenJesusendJohninthenexthigher:
JosephinthethirdIdressinthefourthAaroninthefifthMosesinthesixthandAbrahamin
theseventh
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4.TheallusionistothearrivaloftheProphetattheendofhisheavenlyjourneyattheLotetree,
beyondwhichnobeingisallowedtopass,nordoesanyhumanknowledgeextend.Itisatreein
theseventhheavenontherightsideoftheThroneofsuchanextentthatafastridertakes70
yearstotravelunderitsshade.Whilepassingthroughtheheavens,theangelsseparatedfromthe
procession,eachstoppingattheheaventowhichhewaspermittedtoascend,thusleavingthe
Prophetalonewhenhereachedthelotetree
1.i.e.,theangelGabrielactingathisguide,ortheangelsintheprocession.2.i.e,thespiritsofthe
prophets,apostlesandsaints.3.Itreferstothefollowingtraditions:
Thouadvancedstrenderingeverypositioninferiorincomparisontoshinewhen
thouwestaddressedbyGodinexaltedterms,astheunequalledlordofmankind
3
Inorderthatthoumightstwinaunion'4withGod,deeplyconcealedfromthe
eyesofothers,andamystery,extremelyabstruse.
(1)Theprophetsays:"TheangelGabrielleftme,andallsoundsgrewinaudible.Ithenheardthe
wordsofmyLordsaying'Letyourheartheatrest,OMuhammad.Drawnear,drawneat'!1then
drewneareruntilIheardthecreakingofhispen."
(2)OnhisapproachtheProphetgreetedGodwith
(GreetingandpureblessingsuntoGod).Godgreetedhimwith
(Peacebetoyou,OMuhammad).Hesaidinreply
(PeacebewithusandwiththevirtuousservantsofGod).
(3)GodaskedtheProphetwhetherhehadanyobjecttoaskfor.Hereplied:`'Thoumadest
AbrahamafriendandMosesadiscourserThougayestDavidandSolomonalargekingdom'and
Jesuspowertohealtheblindandtheleper."Godsaid:"Itakeyouasmyfavouriteandsendyou
asmyapostletoallmankind."Thepositionofafavouriteisevidentlythehighesttobeaimedat.
(4)ThereferencehereistotheProphet'sseeingGodandhiscommunionwithHimThe
theologiansdifferintheirviewsastowhethertheinterviewwasbodily,spiritual,orbyGod's
assumingtheformoftheangel(Gabriel.Thepoetseemstobeoftheopinionthattheinterview
andtheunionwerenotcorporealandtangible,butthattheProphetsawhishighramwithGod,
thedisplayofthelightsofHisknowledge,andtherevelationofthesecretsofHismysteryand
Hisgreatpower.ItisrelatedoftheProphetthathesaid:MyLordputThyhandonmyback,and
IcontinuetofeelitscoolingpleasureasyetAllthemysteriesoftheearth,heavenandhellwere
revealedtome."
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So,thouacquiredsteveryglory,unsharedbybothers'1andthoupassedstevery
position,notcontestedbyothers'2
Itwashardlypossibleforanyothertoattaintheranksconferredontheeandthe
dimensionofthebountiesbestowedupontheewasgreat.
ABOUTHISCAMPAIGNSANDHISFOLLOWERS.
Happynewsforus,OpeopleofIslam!Wehaveastrongandunyieldingsupport
fromtheprovidentialfavour.
SinceGodhasnominatedtheProphet,whocalledustoHisworship,asthe
noblestoftheprophets,weare,consequently,thenoblestofthenations.
Thenewsofhisadventstrucktheheartsofhisenemieswithterror,justasa
suddenalarmscaresawayheedlesssheep.
Heneverceasedtoencounterthemineverysceneofbattle,untiltheywereleftby
theeffectsoflanceslikefleshonshambles.
Theychoseflight,insomuchsothattheywouldalmostenvythelotofthose
mangledcorpses,whichhadbeencarriedbyvulturesandeagles.
1.i.e.,thespecialdistinctionsconferredontheProphet,suchas,hishighrank,hisexcellent
qualities,theprivilegeoffreeintercession,theriverofKauthar(abundance)inparadise,the
Standardofpraise,andthelike.
2.i.e.theraredistinctiverankswonbytheprophets,suchasfriendship,discoursingorthoseof
thesaints,towhomthedivinesecretsaredisclosed.
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Theyweresoverymatchterrified,thatnightswouldpassawaywithouttheir
knowingthenumbersopassedsolongastheywerenotthenightsofthesacred
months'1
Asifitwere,thatthefaithofIslamwasaguest,thatalightattheirquarterwith
everybravewarrior,greedyofthefleshoftheenemies.
Heusedtoleadanoceanofanarmymountedonfleethorsesandwouldstrike
theenemywithadashingwaveofbravewarriors
EachofthemvolunteeringhimselfforthecauseofGod,lookingforareward
fromHim,fightingwitharesolutions,exterminatinganddestroyinginfidelity
UntilthefaithofIslambecame,throughtheirexertions,afterherestrangement,
honouredandexaltinsociety,withhertiesofrelationshipfirmlystrengthened'2
ShewasalwaystakencareofbytheProphetashermostaffectionatefatherand
asherhusband,andsoshehadtosufferneitherorphanagenorwidowhood.
They(i.e.,thefollowersoftheProphet)werelikemountains,andyoumay
inquireaboutthemofhimwhofoughtwiththem,astowhathisexperiencewas
ineachcontest.
1.Thefourmonths,ZulKa'dah,ZulHijjah,Moharram,andRajab,duringwhichtheArabs
refrainedfromfighting.ThisusagewasrigorouslyobservedsincethetimeofAbrahamandIsmail
andwascontinuedinIslam.
2.HerethefaithofIslamispersonifiedandmetaphoricallyrepresentedasaladymiserlycastina
foreigncountry,andsubsequentlyrestoredtothehappinessofthesocietyofherrelations.
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YoumayaskHunain'1,YoumayaskBadrandyoumayaskOhod3whichwere
reasonsofdestructionfortheheathenmoremischievousthananepidemic.
Theybroughtouttheirswords,redwithblood,aftertheywereplungedintoevery
blacklockofhairoftheirenemies.
1.Avalley,tenmilesfromMecca,whichwasthesceneofagreatbattleintheyear8A.H.
betweentheProphetandthetribeofHawazin.TheMoslemarmywas12,000strongwhilethe
heathensmustered4,ooo.Theformer,however,presumingupontheirsuperiornumber,gavethe
heathenstheadvantageofmakingafierceattack,whichstruckthemwithasuddenpanic.Butthe
presenceofmindoftheProphetandhisbravery,andtheheroicdeedsofhisfollowerswonhim
thevictoryatlast
(viceKor.,Suraix.,v.25).
2.AwateringplacebetweenMeccaandMadeenahwhichwasthesceneofafamousbattleinthe
2ndyearofHijra.Acaravan,belongingtoQuraish,underAbuSufian,onitsreturnfromSyriato
Mecca,wasafraidofanattackbytheProphet,andconsistedonlyof30or40unarmedmen.At
thedesireofAbuSufianapartyofsuccour,1.000menstrong,setoutfullyarmedandequipped
underAbuJehl.TheMoslemsweregivenchoicebetweentheinterceptingofthecaravanand
gainingavictoryagainstthesuccours,Somechosetheformeronaccountofeasybooty,but
otherschosethelatterinspiteofthedisparityofnumbersandequipment.TheProphet,deciding
infavourofthelatterchoice,setouttomeetthesuccours.Theheathenshadtheadvantageof
betterpositionandwater,whiletheMoslemssufferedfromtheinconveniencesofadrysand
withoutwater,whichwere,however,soonremovedbyagoodrain.Afterahardfight,the
Moslems,assistedbyangels,hadasignalvictoryovertheheathens,wholostheavily(VideKor.
Sura,viii.,v,7&8).
3.Amountain,aboutfourmilesnorthofMadeenah,whichwagthesceneofafiercebattleinthe
thirdyearofHijra.ThepeopleofQuraish,whowereeitherdefeatedatBadr,orhadlosttheir
relatives,burningwithakeendesireforrevenge,setoutinalargeretaliativeexpeditionagainst
theProphetatMadeenah.TheyhadalltheadvantagesovertheMoslems,andwere3,ooostrong
with200horses.AtfirsttheProphetthoughtofremainingatMadeenah,butatthedesireofsome
ofhispeople,hesetoutattheheadofaboutl,oooinfantry.Notwithstandingalldisadvantagesof
inferiornumberandinadequateequipment,hisbattlearrangementswereperfectbuthisarchers,
desirousofbooty,committedamistake,whichturnedtheoddsofbattleinfavouroftheheathens.
HamzahuncleoftheProphet,wasslain,andtheProphetwaswoundedwithanarrow,which
pulledouthisfortieth,andwasevenverynearlosinghislife(Vide.Kor.Suraiii.,130,&131.)
TimelyassistancefromGoddeclaredthevictoryatlastagainsttheinfidels,whoretreatedto
Meccawithaheavyloss.
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Theywrote,witharrowsmarkedwithbrownlines,onthosepartsofthebodiesof
theenemieswhichleftuntouchedbylikelettersnotdottedbypanes'1
Theywerecompletelycladinweaponstheyhadcharacteristicmarksto
distinguishthemastheroseisdistinguishedbycharacteristicmarks'2froma
thornytree.
Thewindsofvictorywouldbringtoyoutheirfragrancesothatyouwouldthink
everybravemantobeaflowerinthebuddiffusingperfume.
Asthoughtheywere,whenmountedonhorseback,theplantsofhills,onaccount
ofthestrengthoftheirresolution,andnotofthetightnessoftheirgirths.
Theheartsoftheenemiesflewwithfearoftheirprowesssothattheycouldmake
nodistinctionbetweenlambsandmightywarriors.
Iflionsencounterhim'whoseassistanceisfromtheApostleofGod,intheirown
dens,theywouldhavetogrieveseriously.
Youwillneverfindanyfriendbutconqueringwithhisassistance,noranyfoebut
sustainingdiscomfiture
1.Theywrote,witharrowsmarkedwithbrownlines,on`shattheirlanceslikepenshadleftofthe
undottedlettersoftheirbodiesThepoet,inametaphoricallanguage,borrowedfromtheartof
calligraphy,meanstosaythatthefollowersoftheProphetusedtoreducetheirenemieswith
arrows,whentheywerenotnearenoughtopiercethemwithlances.Someinterpretthus,"They
wrotewithbrownlancesofKhat,whichlikepensleavenopartofthebodiesoftheenemies
blank."
2.Italludes,perhaps,toKoran,Suraxlviii.,v.29.wherethefollowersoftheProphetaresaidto
beardistinctivemarksofpietyandprowessontheirforehead`'
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Helodgedhispeopleinthestrongholdofhisowncreed,aslionlodgesinthe
forestwithitscubs.
ThewordsofGodbaffledmanyastubbornlitigantregardinghim,andtheir
argumentovercame'1manyacontendingantagonist.
SuchavastknowledgeintheIlliterate'2intheTimeofIgnorance'3andalsosuch
anaccomplishmentinastateoforphanage'4sufficeyouasamiracle.
IThelinereferstotherefutationgivenbytheProphetandtheKorantothedisruptiveand
litigiousquestionsandcontroversiesbytheIdolaters,Jews,Christiansandothersofthetimeand
totheexplicitproofsandevidencesgiven,whendemandedinsupportofthetruthofhismission,
intheshapeofmiracles,cogentarguments,revelationofmysteries,givinginformationofabsent
things,foretellingfutureevents,andspreadofknowledge.Theinstancesaretoomanytobe
quotedinaworkofsuchalimitedcompass.
2.Hewascalled,theUnlettered,'(viceKoran.Suravii156)becausehehadnotreceivedany
formaltrainingoreducationhehad.Noadvantageofseeingorhearinganylearnedpeopleand
hewasnotborninaplacewhereanylearningwasobtainable.
3.ThetimeofPaganismbeforethemissionoftheProphetwassocalledbecauseofthe
effacementofthetracesofthereligionsoftheformerProphets,thespreadofmoraldarkness,the
absenceoftheworshipofGod,thedisappearanceofthetruedoctrinesandthefallofthepeople
intoIdolatry,
4.TheProphetlosthisfatherwhenonlyaninfant,andhismotherwhen4.Or6yearsold.Hewas
broughtupbyhisgrandfather'Abdulmuttalib,who,however,didnotliveverylong.Onhisdeath
helefttheProphet,whowas8yearsold,underthecareofhisuncleAbuTalib,whobroughthim
upwithgreatcareandkindnesstillhereceivedhismissionfromGod(viesPart2,II.)
ItwasnolessamiracleoftheProphetthatinspiteofallsuchdisadvantagesandwantofproper
educationandconvenientliving,heacquiredallthenoblequalities,mentalandmoral,requisite
foraProphetofhistype.Itmustevidentlybetheworkofasuperhumanandsupernaturalagency,
thatwasalwaysatworktobringhismore]andmentalcoursetosuchahighperfection,todirect
himtomoralrectitudeeversincehischildhood,toinfuseinhismindallthegermsofknowledge
andscienceofthehighestorder,andtocreateinhimanextremeaversion,eversincehecameto
theageofdiscretion,forthefoolishusagesofthepagans,theirworshipofidols,theirinhuman
cruelties,barbarismand,inshort,everythingthatrevoltedagainstNature,divinelaw,moral
doctrine,andcivilisedwaysofsociety.
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ONTHEIMPLORATIONOFFORGIVENESSANDTHE
ASKINGOFFAVOURS
IservetheProphetwithaneulogy,bymeansofwhichIasktobepardonedfor
thesinsofmylife,thatpassedinwritingversesonothersubjectsandinserving
others
Sincemyservicestoothershaveburdenedmewithatrouble,oftheevil
consequencesofwhichIamafraid,asthoughIwere,ontheaccount,acamelled
asavictimtoesacrifice'1
Iyieldedtothemisleadingpassionsofyouth,andIhitonnothingbutsinand
remorse.
Ah!Thelosssustainedbymysoulinhisdealing,forheneitherexchangedfaith
forworldlygoodsnornegotiatedforit.
He,whosellshisfuturelotinthenextworldforhispresentworldlygoods,will
findhimself,defrauded'2bothinthesaleandinthenegotiation.
IfIhavecommittedanycrime,mycovenant'3withtheProphetisnotlikelytobe
violatednorisevermyropeofrelationtohimlikelytobesevered.
1.ByoneoftheritesofthepilgrimagetoMeccaanumberofcamelsareledtobesacrificedat
Mina.Theyhaveacollar,apieceofanoldshoeandthelike,putroundtheirnecktodistinguish
them.
2.Lit.fraudwillappeartohim.
3.ThelinereferstothepromiseoftheProphettointercedeforthosewhoembraceIslamand
acknowledgesincerelythetruthoftheDivineunityandhismission.
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For,IhaveasecurityfromhiminmybeingcalledMohammed'1
Whileheisthemostfaithfulofmankindasregardsthefulfilmentofhispromises.
Ifheshouldnotatmyresurrectionliftmeupwiththehand,outofkindnessthenI
shallhavetosaytomyself2."O.Howperilousistheslipofthefoot!"3
He,theProphet,isfarfromdenyinghisprotectiontohimwhohopescogetIt
fromhim,orallowinghisprotegetoreturnfromhimdishonoured.
SinceIdevotedmythoughtstohispraises,Ihavefoundhimtobethebest
asylumformysalvation.
Hisbountywillneverescapefrommyhand,whichhasruineditselfwithsins,for
theraincausesflowerstobloomonrocks.
Ididnotcovettheacquisitionoftheflowerywealthoftheworld,whichthe
handsofZuhairpluckedthroughhispraisesofHaram'4
INCOMMUNION,
Othou,mostgenerousofmankind,Ihavenoonetotakerefugewith,exceptthee,
ontheoccurrenceoftheuniversalcalamity'5
1.Thepoet,havingthesamenameMohammadtheProphet,considersthe
Coincidenceasabondofhissalvation.
2.Lit.'Orelse,say.'Theaddressisdirectedtohimself,ellipticalfororelse,Ishallhaveafirm
footing.
3.FromtheBridgeintoHell.
4ZuhairbinAbiSulma,oneofthefamouspoets,whocomposedthethirdpoemoftheMo'allaqat
wasverymunificentlyrewardedbyHaram,oneofthekingsofthetime,forpraisinghim.
5.i.e.,DeathorResurrection.
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AndOMessengerofGod!ThydignitywillnotgrudgemySalvationwhenthe
BountifulGodwillappearinthecapacityofthePunisher,onthedayof
judgement.
For,amongyourbounties,arethisLowerWorld,anditsrival,theNext:end
amongyourvarietiesofknowledge,istheknowledgeoftheTable'1andofthe
Pen'2
Omysoul!Donotdespondonaccountofanyseriousfaultthatmaybegreatfor,
enormouscrimes,whenpardoned?dwindleinfo
smallone.
Perchance,theMercyofGod,``henHewilldistributeit!willfalltothylotin
proportiontothydiaobedience'3
OmyLord,savemyhopesfromtheefrombeingfrutrated'4andmakemy
accountofdeedsfreefromfaults'5
Bekindtothyservantinboththeworldsfor,hispatienceisapttorunawayfrom
dangers,whenevertheycallitforth,
1.ThePreservedTablet,inwhichthedivinedecreesbothpastandfuturearerecorded.Itisa
tabletveryvastandextensiveindimension'.InitwhoalsopreservedtheKoranwhichiseternal.
andacopyfromitwastakenbytheagencyoftheAngellgebriltothelowestheavenduringthe
NightofQadrinRamadin,whenceitwasrevealedtotheProphetinparts.
2.ThePen,withGod'sdecreeswaswrittenonthePreservedTablet
2.CompareHam.II.400429.
3.4.Lit,,'makemyhopeotherthanperverted.'
5.Lit.,'otherthanbroken.
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AndorderperpetualcloudsofblessingtodescendfromtheeontheProphet,
chargedwitheverykindofrain,abundantandgentle
Andontheposterity,andthecompanionsandtheirfollowers,peopleofpiety,
clemency,andgenerosity
Aslongastheeastwindmakesthebranchesofthecypresswaveandthecamel
driversmakethecamelsmerrywiththeirthrillingsongs.
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ANTHOLOGY OF ARABIC POEMS

THE POEM OF THE SCARF

WITH AN ENGLISH VERSION AND NOTES

TAJ COMPANY LTD.

Christ, and merely remodelled now according to the wants of the

A SHORT BIOGRAPHICAL SKETCH OF THE POET

THE POEM OF THE SCARF

AN ANALYSIS OF THE POEM

own people against any calamities and in helping them in their

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