1. The words of Abu al-Abbas Ahmad that it
Is what is sound and supported in saying

2. And they have no third that came confirming
With the text of the Messenger of God, the best guide

3. As for what was excluded with urine and feces
The sound, straight saying rules

4. If less than two kurrs then it is
Carried upon that without hesitation

5. It is supported by the text of the well of Buda'ah
Refer to it, do not be lazy or apathetic

6. And to Abu al-Abbas that is pure
If the one encountering does not corrupt it

7. And Abu al-Abbas Ahmad said that it
Is purifying water in the soundest view

8. And there is no text dividing it between pure
And purifying from your prophet Ahmad

9. And to Abu al-Abbas the bones of a dead
Animal, sputum, horn, and nails are pure

10. As are feathers and wool, so that is pure
And no text renders them impure, so examine

11. Abu al-Abbas prohibited wiping
And nitre, as there is no text for one to follow

12. And this wiping causes a continuous flow
Which splits the thigh, by knowledge, from every guided one

13. And the hadith of nitre and wiping is not established
Nor did it authentically occur from the action of the Prophet Muhammad

14. And to Abu al-Abbas it is not permitted
Even from behind, what state, so forbid and fortify

15. So how many a lofty pillar is between the House of God
And surrounding walls and extended home

16. So for the side of prohibition, O friend, know
Take an explicit, authenticating text

17. And if they mention a day, a permitting hadith
For that in buildings, not nullified

18. Ibn al-Qayyim the scholar mentioned that it
Is an issue specifically particularized for Muhammad

19. And no text came regarding dislike that you
Direct the two openings to other than the best guide

20. If it were not the guidance of the Prophet Muhammad
And his command was not upon it, I would return it

21. Rather, a person touched a beardless youth
And from desire of that touch so understand

22. And this is the sound saying which
Abu al-Abbas indicated, O you who scrutinize

23. And know that dry ablution
Can pray with it like water, for all ritual worship

24. It is authentic from the infallible that our purification
If we do not find water is dust, so follow

25. So it suffices before the time, by the text, O youth
And in the time, supererogatory worship is forbidden for the worshipper

26. So guide me with the truth, do not imitate
So you may attain the guidance of the Prophet Muhammad

27. And do not do ablution for every duty
For this action is not authentic from the best guide

28. So leave it unrestricted like water in all its rulings
Pray with it at the different times

29. And to wipe with pure sand, O friend, is no harm
In this according to every guided one

30. If you are in a land abundant in its sands
Like the land of Tabuk, then wipe, do not restrict

31. And this description is not authentic from his own action
Nor his command, so understand and refer to guidance

32. Like your wiping from the palm of the fingers, O youth
For your face and hands in the palm of the hand

33. There is no evidence established for this
So leave it and do not act upon it, following

34. And enough for you is the action of Al-Mustafa, so restrict yourselves
To what he legislated, and beware violating him, transgressing

35. And purify from all impurity with the passing of a year
As well as wine, if not seeking vinegar intentionally

36. And this is the Shaykh’s choice, and the text did not come
Rendering it impure after a year from the best guide

37. And in Fajr, recite prolonged chapters
And shorten in Maghrib, then aim

38. And there is no evidence for this, and it was not
In the way of the best of mankind, Muhammad

39. And they denied - I mean the Companions - doing it
So refer to it in Zaad al-Ma'aad for guidance

40. So do not recite the short ones in Maghrib
Rather, recite them sometimes long and sometimes more

41. For our Prophet recited Al-A'raf in it
And An-Noor sometimes, and it was not restricted

42. And know that speech when it comes
Then listen to it attentively, comprehending knowledge, guided

43. On levels, I have mentioned three, I begin with it now
It indicates meaning by a placement for itself

44. Otherwise, with the utterance of another, so restrict it
That is enough for "know" and the like

45. Hand, blood, stand, then take in the enumeration
So this is speech, then the second of them which

46. Indicates meaning by innate disposition
Like the example of asking and sneezing

47. Crying and yawning, its interpretation lamenting
So this that I enumerated are things that did not come

48. Crying and its interpretation, lamenting
And it is not, in reality, speech nullifying

49. From blowing into the definitive, certain text
And if two letters appeared from it as came

50. With three b's in the certain hadith
If it is overwhelmed upon that, O youth

51. And what is not overwhelmed upon, then restrict it
So there is a conscious, established disagreement about it

52. And by my life, it is not nullified in the certain thing
So speech of words must have an indication

53. That indicates meaning by a placement, as begun
And what does not indicate meaning by its description

54. Or innate disposition, like clearing the throat, witness
For it came in the certain text, its action

55. And this is the summary of the statement from Ahmad's words
I mean Abu al-Abbas where I versified it

56. And this is the summary of the statement from Ahmad's words
And do not obsess in every thing left, O youth

57. And make it like the obligatory duty
And be devout sometimes and sometimes leaving

58. That, fortunate with evidence and guided
For both action and leaving are Sunnah

59. And both came from the Messenger of God, if you follow
Yes, so prostrate in an obligatory prayer secretly, for it

60. Is a Sunnah of the best of mankind, Muhammad
Refer to it in Al-A'lam if you are keen

61. You will find what satisfies and suffices one who is guided
Likewise a Sunnah after Fajr you do it

62. If you did not pray before it, so restrict yourself
But as for one who comes initially, he

63. Prays and does not sit greeting the mosque
So this is clear, established evidence

64. And it was at a time of prohibition, so follow
And what is approved in truth to one who rules

65. By specifying it as obligatory, and by a text following
Except one who came with an excuse, so the text came

66. Specifying it, not other - this is Ahmad's word
And Abu al-Abbas said but that is permitted

67. For the action of Mu'adh with the Companions of Ahmad
He prays the obligatory with them while they have an obligation

68. And he had prayed the obligatory behind Muhammad
Likewise, one who prays Dhuhr continues with one who

69. Prays 'Asr prayer, not yet performed
And the Companions shortened, less than what

70. One can estimate of farsakhs in enumeration
For the infallible did not specify a distance

71. For breakfast or shortening, are you following?
And a condition for permissibility of shortening is intending its shortness

72. So a condition of one distant from guidance, not sound
And has it come without intending its shortness?

73. And no text limits it when one begins
His ihram for shortening, from the Master of Messengers

74. So leave it and do not act upon it, you will be guided
And a Sunnah to combine Dhuhr and 'Asr, O youth

75. As well as combining 'Isha and Maghrib, witness
Then oppose if you find a journey heading

76. So if you do not find a journey, rather stand for tomorrow
Then the Sunnah of shortening, if you follow

77. Order it, so know that, you will be guided
And from him, and in the two Dhuhrs also, and that it

78. Is the word of Abu Al-Abbas with every master
And in it an authentic, established hadith

79. From the Master of Messengers, the best guide
And what was of the Prophet's guidance, his

80. Reliance on the sword, for there is no text for one guided
Rather, reliance would be on a staff

81. Or a bow, that is the guidance of Prophet Muhammad
And what the ignorant suppose, that his

82. Reliance on the sword, in what they claim for a purpose
A sign of displaying the religion he came with

83. A claim of one distant from guidance, unsound
And placing the praying one in mosques is an innovation

84. And not from the straight guidance
And preceding him in a row usurps the garden

85. And seizes it from one entering worshipping
And it resembles placing a staff and its ruling

86. Like the ruling of the praying one in innovated worship
Rather, it is recommended that they both be folded and raised

87. From those entering bowing in a mosque
If it was not by an established text

88. Nor action of the Companions of Prophet Muhammad
The best of matters are the old ways upon guidance

89. And worst matters are the new innovations, so enough
And fasting the day of clouds is not obligatory

90. Nor recommended in the authentic
For authentic narrations have come in this

91. So take narrations of Al-Mustafa and restrict yourself
And beware opinions, do not accept them

92. And an authentic text has come from your Prophet Ahmad
And if they interpret a day, they valued for it

93. By squeezing, thirty complete days in enumeration
So whoever recommends fasting the day our clouds cover

94. That is disobeying the Messenger Muhammad
And what might they value for Ahmad?

95. And from a follower or companion, do not imitate
For no human has an argument

96. With the Master Infallible, the best guide
And Abu Al-Abbas said: Rather, that is permitted

97. And from Ahmad a text permits, so mention
If he is distracted from loving barley for its price

98. Then there is no harm in this to every master
It is narrated from the scholar ibn 'Abbas that

99. It is permitted and no opponent is known
As for the hadith of prohibition from exchanging it

100. For another, then in the chain is criticism for study
And if this is authentic, then the intent of exchanging it

101. Is for a sale in other than that, so restrict yourself
To profit in what he does not guarantee, so present

102. For this, the prohibition is in it, so understand, be guided
And the correct word is that it belongs

103. To the father in his circumstances and affection
And this is apparent in the Qur'an, so read about Joseph

104. You will see the grandfather by the father's name, O you who scrutinize
So from the apparent of the Qur'an, your taking, O youth

105. Is more right and proper than an imitated imam
Whose deduction is intended when no transmitted text comes

106. From the Guide, Trustworthy, Muhammad
And a father has no compulsion upon a man

107. Other than his father, if he dislikes and does not consent, if you follow
And this opposes the pure Sunnah that

108. Came to us from the Infallible, the most perfect master
So if she dislikes, return her with a choice

109. And if she does not want, then annul and do not restrict yourself
And this is the correct saying which with it

110. You worship the God of all worlds and we follow
O people! Beware desires

111. And imitating scholars' opinions, so imitate
And do not be biased for schools of law openly

112. And cast behind your back the Sunnah of Ahmad
For teaching the Qur'an is a virtue

113. By the text of the Messenger of God, the best guide
So benefit, O friend, from what you

114. Learn of the verses of the Exalted Book
And whoever said this particularizes the Prophet

115. Then an unsound, distant claim from guidance
And whoever said no teaching except what

116. One is able from money, he does not excel
And the correct approved is for the one who came

117. Authentically from the Guiding Prophet Muhammad
With this we worship God, Most High

118. So ask your Lord for success, O monotheist