قالsaid المسيكينthe humble little man ابنson of عبدʿAbd (servant of) الخالقal-Khaliq (the Creator)
قال المسيكين ابن عبد الخالق
علمهmay He teach him الرحمنthe All-Merciful بالحقائقwith the truths
علمه الرحمن بالحقائق
Said the humble little man, son of ʿAbd al-Khaliq—
Al-Masiki (son of Abd Al-Khaliq) said:
may the All-Merciful teach him the truths—
The Merciful taught him the truths,
منfrom بعدafter حمدpraise of الواحدthe One القهارthe All-Subduer
من بعد حمد الواحد القهار
تمthen (apparently ثم) الصلاةblessings للنبيupon the Prophet المختارthe chosen
تم الصلاة للنبي المختار
after praising the One, the All-Subduer:
After praising the One, the All-Powerful,
then blessings upon the chosen Prophet,
The prayer upon the Chosen Prophet,
محمدMuhammad والآلand his family والصحابةand the Companions
محمد والآل والصحابة
وتابعand a follower منwho طرقtrod الإصابهrightness
وتابع من طرق الإصابه
Muhammad, and his family and Companions,
Muhammad, his family, and companions,
and every follower who trod the path of rightness.
And those who followed the path of righteousness.
فقدfor indeed أردتI wished جمعto gather ماwhat عرفتI knew
فقد أردت جمع ما عرفت
بحسبaccording to ماwhat فهمتI understood أوor أطقتI could manage
بحسب ما فهمت أو أطقت
I wished to gather what I knew,
I wanted to gather what I knew,
according to what I understood or could manage,
According to what I understood and was able,
منof مذهبthe doctrine of التوحيدdivine unity فيin العقايدbeliefs
من مذهب التوحيد في العقايد
نظمتهI versified it فيin السبكthe casting كالفرايدlike precious gems
نظمته في السبك كالفرايد
of the doctrine of divine unity in matters of belief.
Of the doctrine of Divine Oneness in beliefs,
I cast it in verse like precious gems,
Arranging it in prose like pearls on a string,
معwith اعترافيmy admission بقصورof the shortcoming of باعىmy reach
مع اعترافي بقصور باعى
فيin مبحثthe investigation of العلومthe sciences واطلاعيand my learning
في مبحث العلوم واطلاعي
while admitting the short reach of my abilities
While acknowledging my shortcoming,
in investigating the sciences and in my learning.
In the realm of knowledge and my limited learning,
ولاand not أعدI count النفسmyself بينamong العيرthe caravan
ولا أعد النفس بين العير
فيin مسلكيmy course أيضاalso ولاnor النفيرthe mustered host
في مسلكي أيضا ولا النفير
I count myself neither among the caravan,
And I do not consider myself among the best,
in my course, nor among the mustered host.
Or the most eloquent in my path,
لكنماbut indeed الأعمالdeeds بالنياتby intentions
لكنما الأعمال بالنيات
كماas أتىwas transmitted عنfrom سيدthe master of الساداتmasters
كما أتى عن سيد السادات
Yet deeds are judged by intentions,
But rather deeds depend on intentions,
as reported from the master of masters.
As came from the Master of Masters.
صلىmay He bless عليهupon him ربناour Lord وسلماand grant peace
صلى عليه ربنا وسلما
وآلهand his family وصحبهand his companions والعلماand the learned
وآله وصحبه والعلما
May our Lord bless him and grant him peace,
May Allah pray upon and give him peace,
and his family, his companions, and the learned.
And his family and companions and knowledge.
فنيتيso my intention إفادتيbenefiting myself وصحبيand my companions
فنيتي إفادتي وصحبي
والمسلمينand the Muslims آنthen ذاكthat حسبيsuffices me
والمسلمين آن ذاك حسبي
My intention is to benefit myself and my companions,
My intention is to benefit myself and my companions,
and the Muslims; that, then, suffices me.
And all Muslims - that is enough for me.
وإنand indeed مماamong what أوجبnecessitated المقالهthe statement
وإن مما أوجب المقاله
لماfor what ترىyou see فيin هذهthis الرسالهepistle
لما ترى في هذه الرساله
Among the things that prompted these words
What called for these words,
which you see in this epistle,
Is what you see in this epistle,
حثencouragement منfrom الإخوانthe brethren أربابadherents of السننthe traditions
حث من الإخوان أرباب السنن
ومنand those who همthey are الأعيانthe notables فيin قطرthe land of اليمنYemen
ومن هم الأعيان في قطر اليمن
was encouragement from brethren, adherents of the traditions,
Encouragement from wise brothers,
and those who are notables in the land of Yemen,
And the prominent ones in Yemen,
فيin عامthe year تسعينninety أتتthat came بعدafter الألفthe thousand
في عام تسعين أتت بعد الألف
ومائتينand two hundred بالحسابby the reckoning المؤتلفcombined
ومائتين بالحساب المؤتلف
in the year ninety coming after one thousand
In the year ninety after the thousand,
and two hundred, by the combined reckoning.
And two hundred by the known account,
فلمso not أجدI found عذراan excuse منfrom الإجابهthe response
فلم أجد عذرا من الإجابه
ونسألand we ask for التوفيقdivine guidance للإصابهtoward rightness
ونسأل التوفيق للإصابه
So I found no excuse for not answering,
So I found no excuse to refrain from answering,
and we ask for guidance toward what is right.
And we ask for success in accuracy,
وقدand indeed تبعتI followed طرقthe paths of الأئمهthe imams
وقد تبعت طرق الأئمه
فيin مسلكيmy course فيin البدءthe beginning والتتمهand the completion
في مسلكي في البدء والتتمه
I have followed the ways of the imams
And I followed the ways of the Imams,
in my course, from beginning to completion.
In my path, in the beginning and end.
ولمand not أعرضI address فيهin it للمذاهبconcerning the schools of doctrine
ولم أعرض فيه للمذاهب
لأنbecause ذاكthat جالبa bringer of المعاطبperils
لأن ذاك جالب المعاطب
I did not discuss the schools of doctrine in it,
I did not dispute over doctrines,
for that brings perils.
For that brings blame and trouble.
لأنهمbecause they are ائمةleaders of الطرائقthe paths
لأنهم ائمة الطرائق
وحججand proofs of اللّهGod علىbefore الخلائقthe creatures
وحجج اللّه على الخلائق
For they are the leaders of the paths,
They are the Imams of the spiritual paths,
and God's proofs before His creatures.
And the proofs of God over creation.
ماwhat اختلفواthey differed فيهover it فذاكthen that is نعمهa blessing
ما اختلفوا فيه فذاك نعمه
ورحمةand a mercy والاعتراضand objection نقمهa calamity
ورحمة والاعتراض نقمه
What they have differed over is a blessing,
Whatever they differed on is a blessing,
and a mercy; objection is a calamity.
Mercy, and objection is blame.
وهمand they علىon طريقةthe path of الصوابrightness
وهم على طريقة الصواب
أئمةimams of السنةthe Sunnah والكتابand the Book
أئمة السنة والكتاب
They follow the path of rightness,
They are on the path of truth,
the imams of the Sunnah and the Book.
Imams of the prophetic way and scripture.
فكلهمso all of them قدindeed أجمعواagreed unanimously وقالواand said
فكلهم قد أجمعوا وقالوا
إنindeed الإلهGod ماnot لهfor Him مثالa likeness
إن الإله ما له مثال
They have all agreed and said:
They all agreed and said,
God has no likeness,
That God has no likeness,
وأنهand that He فيin وصفهHis description قديمeternal
وأنه في وصفه قديم
حيliving مريدwilling قادرpowerful عليمall-knowing
حي مريد قادر عليم
and He is eternal in His attributes,
And that His attributes are eternal,
living, willing, powerful, all-knowing.
Living, willful, able, knowing.
والخيرand good والشرand evil علىaccording to الإرادهthe will
والخير والشر على الإراده
منfrom ربناour Lord فهذهso this is الافادهthe teaching
من ربنا فهذه الافاده
Good and evil are according to the will
Good and evil are by His will,
of our Lord; this is the teaching.
This is the knowledge from our Lord.
لكنهbut He لمdid not يرضapprove بالمحالof falsehood
لكنه لم يرض بالمحال
حتماcertainly علىconcerning الأقوالwords والإفعالand deeds
حتما على الأقوال والإفعال
Yet He does not approve of falsehood,
But the absurd is not necessitated,
most assuredly, in words and deeds.
In His attributes or actions.
وليستand are not الصفاتthe attributes عينidentical with ذاتthe Essence
وليست الصفات عين ذات
منزهtranscendent عنbeyond جملةall الجهاتdirections
منزه عن جملة الجهات
The attributes are not identical with the Essence.
The attributes are not the essence itself,
He is exalted beyond all directions.
Exalted above all directions.
وأنهand that He شيءa thing ولاكالأشياءand not like other things
وأنه شيء ولاكالأشياء
ولمand not مثالهHis likeness فيamong الأحياءthe living
ولم مثاله في الأحياء
He is a thing, but not like other things,
He is a thing unlike all things,
and has no likeness among living beings.
No likeness to Him among the living.
صفتهHis attribute كوصفهlike His description فيin القدمeternity
صفته كوصفه في القدم
قدindeed أوجدHe brought into existence العالمthe world بعدafter العدمnonexistence
قد أوجد العالم بعد العدم
His attribute, like His description, is eternal.
His attributes are like His essence in eternity,
He brought the world into being after nonexistence.
He originated the world after nothingness,
لاnot لاحتياجout of need هذهthis الإرادهwill
لا لاحتياج هذه الإراده
وإنماbut only لخالصfor sincere العبادهworship
وإنما لخالص العباده
This will is not out of need,
Not out of any need, but to purely worship Him,
but solely for sincere worship.
So whoever obeys God has Paradise,
فمنso whoever أطاعobeys اللّهGod للجنانfor the gardens
فمن أطاع اللّه للجنان
ومنand whoever عصاهdisobeys Him كانwas للنيرانfor the fires
ومن عصاه كان للنيران
Whoever obeys God is destined for the gardens,
And whoever disobeys has the fires.
and whoever disobeys Him is destined for the fires.
God is neither an essence nor a body,
واللّهand God ليسis not جوهراa substance أوor جسماa body
واللّه ليس جوهرا أو جسما
لكنهbut He جلis exalted العلىin loftiness اسمىmore exalted
لكنه جل العلى اسمى
God is neither a substance nor a body,
He is the Most High, the Supreme Name.
but He, majestic in loftiness, is most exalted.
He revealed clear verses in the Quran,
قدindeed أنزلHe sent down الآياتthe verses فيin القرآنthe Qur'an
قد أنزل الآيات في القرآن
بمعجزاتwith miracles defeating الخلقcreation فيin البرهانthe proof
بمعجزات الخلق في البرهان
He sent down the verses in the Qur'an,
With the miracles of creation as proof.
with miracles that leave creation powerless in proof.
The speech of my Lord is not created,
ليسis not بمخلوقcreated كلامthe speech of ربىmy Lord
ليس بمخلوق كلام ربى
أوor محدثnewly originated فافهمso understand وقلand say ذاthis حسبيsuffices me
أو محدث فافهم وقل ذا حسبي
My Lord's speech is not created,
Or originated - understand this and it suffices.
nor newly originated; understand, and say: 'This suffices me.'
In ruling, He is above the Throne,
وأنهand that He فيin الحكمsovereignty فوقabove العرشthe Throne
وأنه في الحكم فوق العرش
بالاتصالthrough contact أوor مكانa place مغشىenveloped
بالاتصال أو مكان مغشى
He is, in sovereignty, above the Throne,
By contact or however He wishes.
through contact, or an enveloped place.
He took no wife, child, parent or supporter,
لمnot يتخذHe has taken صاحبةa consort أوor ولداa child
لم يتخذ صاحبة أو ولدا
أوor والداa parent أوor دافعاًa defender أوor عضداa supporter
أو والدا أو دافعاً أو عضدا
He has taken neither a consort nor a child,
He gives life to creation for worship,
nor a parent, a defender, or a supporter.
And He takes life by His will.
حيliving فيحيىso He gives life to الخلقcreatures للعبادهfor worship
حي فيحيى الخلق للعباده
وهوand He مميتcauses death منهamong them بالإرادهby His will
وهو مميت منه بالإراده
He is living, and gives creatures life for worship,
Resurrection after death is the judgment of truth,
and He causes death among them by His will.
With recompense from Him for all people,
والبعثand resurrection بعدafter الموتdeath حكمthe decree of الحقthe True One
والبعث بعد الموت حكم الحق
معwith الجزاrecompense منهfrom Him لكلfor all الخلقcreation
مع الجزا منه لكل الخلق
Resurrection after death is the decree of the True One,
And Paradise, Hellfire and the Scale
with recompense from Him for all creation,
Are from our Lord in the creation of this affair.
وجنةand a Garden والنارand the Fire والميزانand the Balance
وجنة والنار والميزان
لربناto our Lord belongs فيin خلقcreating هذاthis الشانaffair
لربنا في خلق هذا الشان
and a Garden, the Fire, and the Balance.
He who is blissful was so before eternity,
This affair of creation belongs to our Lord.
As he who is wretched was not changed.
ومنand whoever هوis السعيدthe blessed عندat الأزلpre-eternity
ومن هو السعيد عند الأزل
كمنlike whoever هوis الشقىthe wretched لمnot يبدلis changed
كمن هو الشقى لم يبدل
Whoever was blessed in pre-eternity,
All are enabled to what they do.
like whoever was wretched, is not changed.
So strive and do not be negligent,
ميسرfacilitated كلeach إلىtoward ماwhat يعملhe does
ميسر كل إلى ما يعمل
فالجدso earnestness فيin الجدearnest effort ولاand do not تتكلمواyou all speak
فالجد في الجد ولا تتكلموا
Each is eased toward what he will do,
For deeds depend on their ends.
so strive in earnest, and do not talk.
My Lord was not unjust,
وإنماand only الأعمالdeeds بالخواتمby their endings
وإنما الأعمال بالخواتم
واللّهand God ربيmy Lord لمnot يكنis بظالمat all unjust
واللّه ربي لم يكن بظالم
Deeds are judged only by their endings,
Rewarding those who obey with bounty,
and God, my Lord, is never unjust.
And whom He wills He punishes with justice.
بثيبHe rewards (apparently يثيب) منwhoever أطاعهobeys Him بالفضلthrough bounty
بثيب من أطاعه بالفضل
ومنand whoever يشاHe wills عاقبهHe punishes him بالعدلwith justice
ومن يشا عاقبه بالعدل
He rewards whoever obeys Him through bounty,
He makes children and animals suffer,
and punishes whomever He wills with justice.
Yet He was not unjust in this act.
ويؤلمand He causes suffering to الأطفالchildren والبهائماand animals
ويؤلم الأطفال والبهائما
ولمand not يكنis فيin فعلdoing هذاthis ظالماunjust
ولم يكن في فعل هذا ظالما
He causes children and animals to suffer,
He forgives sins less than idolatry,
yet is not unjust in doing so.
So beware of associating others with Him!
ويغفرand He forgives الذنوبsins غيرexcept الشركassociating partners بهwith Him
ويغفر الذنوب غير الشرك به
فاحذرso beware منof الإشراكassociating partners ياذاO you وانتبهand take heed
فاحذر من الإشراك ياذا وانتبه
He forgives sins other than associating partners with Him,
It creeps into man subtly,
so beware of such association, O you, and take heed.
Like ants creeping in a field.
فإنهfor it يدبcreeps فيwithin الإنسانa person
فإنه يدب في الإنسان
كماas يدبcreep النملants فيin الميدانthe open ground
كما يدب النمل في الميدان
For it creeps within a person,
Both major and minor idolatry,
as ants creep upon the open ground.
Came to us - this is no invented tale.
وأنand that منهof it أصغراa lesser form وأكبراand a greater form
وأن منه أصغرا وأكبرا
كماas أتاناit reached us ليسis not قولاa saying يفترىfabricated
كما أتانا ليس قولا يفترى
There are lesser and greater forms of it,
Nothing is obligatory upon the Merciful,
as has come down to us—not a fabricated saying.
All that writers dictate,
وماand not علىupon الرحمنthe All-Merciful شيءanything واجبobligatory
وما على الرحمن شيء واجب
وكلand everything ماthat تلفظyou utter فيهfor it كاتبa recorder
وكل ما تلفظ فيه كاتب
Nothing is obligatory upon the All-Merciful,
So believe the verses and hadith,
and everything you utter has a recorder.
And do not reject what is new.
فصدقso affirm الآياتthe verses والحديثاand the hadith
فصدق الآيات والحديثا
ولاand do not تردreject قادماarriving حديثاa report
ولا ترد قادما حديثا
So affirm the verses and the hadith,
What the Speaker spoke to Moses
and do not reject a report that reaches you.
Was not created - remain knowing.
وليسand is not ماناجاwhat He spoke privately بهwith it الكليماthe one addressed by God
وليس ماناجا به الكليما
بمحدثnewly originated فلاso do not تزلcease to be عليماknowledgeable
بمحدث فلا تزل عليما
What He spoke privately to the one He addressed
That Taha (Muhammad) is the seal of messengers,
is not newly originated; remain knowledgeable.
What a blessing and what nobility!
وأنand that طهTa-Ha خاتمthe seal of الرسالهthe prophetic mission
وأن طه خاتم الرساله
فياso, O لهاfor it منof نعمةa blessing وياand O لهfor him
فيا لها من نعمة ويا له
Ta-Ha is the seal of the prophetic mission.
He praised pebbles in his palm,
What a blessing that is, and how wondrous he is—
And returned those who disobeyed, despite themselves.
منhe who سبحglorified God الحصاthe pebbles ببطنin the hollow of كفهhis palm
من سبح الحصا ببطن كفه
وردand repelled منwhoever عصىdisobeyed برغمdespite أنفهhis nose
ورد من عصى برغم أنفه
he in the hollow of whose palm the pebbles glorified God,
God took His Beloved on a night journey,
who repelled the disobedient against his will.
And water flowed from his hands in floods.
واللّهand God أسرىtook by night بالحبيبwith the Beloved ليلاby night
واللّه أسرى بالحبيب ليلا
والماءand water منfrom كفيهhis two palms سالflowed سيلاin a torrent
والماء من كفيه سال سيلا
God carried the Beloved by night,
Miracles like the moon splitting
and water poured in torrents from his two hands.
For the Master of Worlds are not denied.
والمعجزاتand miracles كانشقاقsuch as the splitting of القمرthe moon
والمعجزات كانشقاق القمر
لسيدfor the master of الكونينthe two worlds لمnot تستنكرwere denied
لسيد الكونين لم تستنكر
Miracles, such as the splitting of the moon,
Violations of custom are not shocking
were not denied to the master of the two worlds.
For prophets - do not accuse them of lies.
فوارقdepartures from العاداتcustomary laws لاdo not تستغربfind strange
فوارق العادات لا تستغرب
للأنبياءfor the prophets بلrather لاdo not تكذبdeny
للأنبياء بل لا تكذب
Do not find departures from customary laws strange
He and the prophets are protected
for the prophets; rather, do not deny them.
From sins and any blemish.
وأنهand that he والأنبياand the prophets فيin عصمهprotection
وأنه والأنبيا في عصمه
منfrom الذنوبsins بلindeed وكلand every وصمةblemish
من الذنوب بل وكل وصمة
He and the prophets are protected
No female attained prophethood,
from sins, indeed from every blemish.
Issuing rulings and jurisprudence.
ولمand not تكنhas been أنثىa woman لهاfor her نبوهprophethood
ولم تكن أنثى لها نبوه
يردrejects ذاthat الأحكامthe rulings والفتوهand the legal opinion (apparently الفتوى)
يرد ذا الأحكام والفتوه
No woman has had prophethood;
Al-Khidr and Luqman are unknown
the rulings and legal opinion reject that.
In the path of prophets, it is obscured,
وأنand that ذاDhu (possessor of) القرنينthe two horns معwith لقمانLuqman
وأن ذا القرنين مع لقمان
فيamong طرقthe paths of الأنبياءthe prophets مجهولانboth unknown
في طرق الأنبياء مجهولان
Dhu al-Qarnayn, together with Luqman,
Whether they were angels,
are of unknown standing among the prophets.
Or had assured prophethood.
لمnot يعرفاare the two known هلwhether ملكانtwo kings (or angels) كاناthey were
لم يعرفا هل ملكان كانا
أوor نبّئاthey were made prophets نبوةprophethood إيقاناwith certainty
أو نبّئا نبوة إيقانا
It is not known whether the two were kings,
Or were they of the saintly path,
or had certainly been granted prophethood,
Traveling the ways of divine care?
أمor هلwhether هماthe two فيon طرقthe paths of الولايهsainthood
أم هل هما في طرق الولايه
قدindeed سلكاthey both followed مسالكthe ways of العنايهdivine care
قد سلكا مسالك العنايه
or whether, on the paths of sainthood,
About preferring prophets over angels,
they had followed the ways of divine care.
Al-Nu'man suspended judgement,
والأنبياand the prophets فيin الفضلmerit والملائكهand the angels
والأنبيا في الفضل والملائكه
توقفwithheld judgment النعمانal-Nuʿman فيconcerning أولئكهthose
توقف النعمان في أولئكه
On the relative merit of prophets and angels,
As well as sons who associated others with God -
al-Nuʿman withheld judgment concerning them,
A good approach indeed!
أيضاًalso وفيand concerning أولادthe children of منthose who قدindeed أشركاassociated partners with God
أيضاً وفي أولاد من قد أشركا
معalong with غيرهاother matters فنعمso excellent is ذاكthat مسلكاas a course
مع غيرها فنعم ذاك مسلكا
and also concerning the children of those who associated partners with God,
Jesus will kill the Antichrist
along with other matters; excellent is that course.
At the end of time, certainty.
وأنand that عيسىJesus آخرat the end of الأزمانtime
وأن عيسى آخر الأزمان
سيقتلwill kill الدجالthe Dajjal بالإيقانwith certainty
سيقتل الدجال بالإيقان
Jesus, at the end of time,
Saints have miraculous gifts and ranks,
will assuredly kill the Dajjal.
Denied only by the complacent and indolent.
والأولياand the saints ذووpossessors of كراماتmiraculous gifts رتبranks
والأوليا ذوو كرامات رتب
منكرهاtheir denier لهfor him are التوانيslackness والتببand ruin
منكرها له التواني والتبب
The saints possess miraculous gifts and ranks;
They have varying ranks of sainthood,
their denier is marked by slackness and ruin.
As the companions were of varying merit.
متفاضلونdiffering in merit رتبin the degrees of الإنابهreturning to God
متفاضلون رتب الإنابه
تفاضلlike the gradation of التفضيلprecedence للصحابهamong the Companions
تفاضل التفضيل للصحابه
They differ in degrees of turning back to God,
Some were preferred over others,
as precedence differs among the Companions.
Not from dismissing or rejecting others.
فبعضهمso some of them مقدمgiven precedence منover بعضothers
فبعضهم مقدم من بعض
لاعنnot out of جفاًestrangement لآخرtoward another أوor رفضrejection
لاعن جفاً لآخر أو رفض
Some of them are given precedence over others,
Do you not see the preference
not out of estrangement from another or rejection.
Of the Truthful over the Intimate Friend?
أماdo you not ترىsee التفضيلprecedence للصديقfor al-Siddiq
أما ترى التفضيل للصديق
حتماcertainly لذىto Dhu (possessor of) النورينthe two lights والفاروقand al-Faruq
حتما لذى النورين والفاروق
Do you not see the precedence of al-Siddiq,
The Intimate Friend was preferred
assuredly over Dhu al-Nurayn and al-Faruq?
Over Uthman, just as
والفضلand precedence للفاروقfor al-Faruq عنover عثماناʿUthman
والفضل للفاروق عن عثمانا
كفضلlike the precedence of عثمانʿUthman علىover أقصاناthe last of us
كفضل عثمان على أقصانا
Al-Faruq has precedence over ʿUthman,
Uthman was preferred over our latter ones.
as ʿUthman has precedence over the last of ours.
I mean the oft-wed, the warrior,
أعنىI mean بهby him الكرارthe repeated charger للقتالinto battle
أعنى به الكرار للقتال
وهازمand the vanquisher of الراياتbanners والأبطالand champions
وهازم الرايات والأبطال
By him I mean the one who charges repeatedly into battle,
Vanquisher of banners and heroes.
the vanquisher of banners and champions,
Husband of the maiden, the Prophet's cousin -
زوجhusband of البتولal-Batul (the chaste one) وابنand son of عمthe paternal uncle of المصطفىthe Chosen One
زوج البتول وابن عم المصطفى
كفاهsufficed him هذاthis فيamong البراياcreated beings شرفاas honor
كفاه هذا في البرايا شرفا
husband of al-Batul, and cousin of the Chosen One.
This alone was enough glory in creation!
This alone suffices him for honor among humankind.
The other six, then the ten
والستةand the six الباقونremaining ثمthen العشرهthe ten
والستة الباقون ثم العشره
منthose who بايعpledged allegiance to المختارthe Chosen One تحتbeneath الشجرهthe tree
من بايع المختار تحت الشجره
And the remaining six, then the ten,
Who pledged under the tree.
those who pledged allegiance to the Chosen One beneath the tree.
The people of Badr may do as they please,
وأهلand the people of بدرBadr يعملواmay do ماwhat شاءواthey wish
وأهل بدر يعملوا ما شاءوا
فماso not علىupon شاهدهاone who witnessed it عناءhardship
فما على شاهدها عناء
Those of Badr may do whatever they wish,
No toil comes to its veterans.
for no hardship rests on anyone who witnessed it.
So they are preferred
فهؤلاءso these لهمfor them is التفضيلprecedence
فهؤلاء لهم التفضيل
عنover غيرهمothers كماas أتىcame التنزيلrevelation
عن غيرهم كما أتى التنزيل
These have precedence
Over others, as revelation came.
over others, as revelation has stated.
All the Prophet's wives, they said,
وكلand all أزواجthe wives of النبيthe Prophet قالواthey said
وكل أزواج النبي قالوا
قدindeed فضلواwere favored لكنbut لهit has أحوالcircumstances
قد فضلوا لكن له أحوال
Of all the Prophet's wives, they said,
Were of merit, but he had wisdom:
they have been favored, though the matter has differing circumstances.
They gave precedence in rank to Khadija
فقدمواso they gave precedence to خديجةKhadijah فيin الفضلmerit
فقدموا خديجة في الفضل
لأنهاbecause she is أهلٌworthy وأىand what أهلa worthy one
لأنها أهلٌ وأى أهل
So they gave Khadijah precedence in merit,
For she was his family, and what a family!
for she is worthy—how worthy!
Revelation came while he lay wrapped
قدindeed نزلdescended الوحيrevelation وأنwhile indeed المصطفىthe Chosen One
قد نزل الوحي وأن المصطفى
علىon لحافthe coverlet of ذاتهاherself ملتحفاwrapped
على لحاف ذاتها ملتحفا
Revelation descended while the Chosen One
In her cloak, when the Chosen One summoned his companions.
was wrapped in her own coverlet,
She was preferred over women of her time
وخالطتand she mingled بريقهاwith her saliva فيin ريقهhis saliva
وخالطت بريقها في ريقه
لماwhen دعىwas called المختارthe Chosen One فيto رفيقهhis Companion
لما دعى المختار في رفيقه
and she mingled her saliva with his
Like a delicious meal over plain fare.
when the Chosen One was called to his Companion.
After her in superiority and greatness
وفضلهاand her superiority علىover نساءthe women of عصرهاher age
وفضلها على نساء عصرها
فضلthe superiority of الثريدtharid (bread in broth) لطعامover the food of دهرهاher time
فضل الثريد لطعام دهرها
Her superiority over the women of her age
Was Fatima the Radiant, undoubtedly,
is that of tharid over the food of her time.
The Prophet's daughter, his cousin's wife,
وبعدهاand after her فيin الفضلmerit والعظيمand greatness
وبعدها في الفضل والعظيم
فاطمةFatimah الزهراal-Zahra (the radiant) بلاwithout توهيمmisgiving
فاطمة الزهرا بلا توهيم
After her, in merit and greatness,
Whose knowledge, when combined with his, was complete.
comes Fatimah al-Zahra, without misgiving:
Mother of the two martyred ones - enough glory!
بنتdaughter of الرسولthe Messenger زوجهwife of ابنthe son of عمهhis paternal uncle
بنت الرسول زوجه ابن عمه
منone whose علمهhis knowledge مجتمعis gathered فيin علمهhis knowledge
من علمه مجتمع في علمه
the Messenger's daughter, wife of his cousin,
She will be called on Judgment Day to stand and proclaim:
whose knowledge is gathered within his knowledge.
Rise for the day of sorting and increase,
أمmother of الشهيدينthe two martyrs كفاهاsuffices her فخراas glory
أم الشهيدين كفاها فخرا
يومon the day of القصاصretribution أنthat تنادىshe is called جهراaloud
يوم القصاص أن تنادى جهرا
Mother of the two martyrs—sufficient is her glory
And taking just vengeance on Yazid!
that, on the day of retribution, she will be called aloud:
For the murder of Hussein and his family and companions openly,
قومىrise ليومfor the Day of الفصلJudgment والمزيدand increase
قومى ليوم الفصل والمزيد
وأخذand taking ثأرthe vengeance of الحقthe right منfrom يزيدYazid
وأخذ ثأر الحق من يزيد
'Rise for the Day of Judgment and increase,
And what transpired against the companions in ignorance -
and for taking rightful vengeance upon Yazid,
It deserves silence and repentance.
لقاءin return for تقتيلthe slaughter of الحسينHusayn أولاfirst
لقاء تقتيل الحسين أولا
وأهلهand his family وصحبهand his companions بينamong الملاthe multitude
وأهله وصحبه بين الملا
in return for the slaughter of Husayn first,
Rulers must be obeyed as duty,
and his family and companions before the multitude.'
No listening to disobedience against God.
وماand what جرىhappened منfrom قبلbefore فيamong الصحابهthe Companions
وما جرى من قبل في الصحابه
فيستحقso it calls for الصمتsilence والإنابهand returning to God
فيستحق الصمت والإنابه
As for what happened earlier among the Companions,
Is there one to forbid it?
it calls for silence and turning back to God.
What agrees with the lawful is truly upheld,
وإنماand indeed منwhoever كانis ذاpossessed of سلطانauthority
وإنما من كان ذا سلطان
طاعتهobedience to him فرضan obligation علىupon الإنسانa person
طاعته فرض على الإنسان
Whoever possesses authority,
All that opposes it, openly rejected.
obedience to him is incumbent upon a person.
Whoever knows this, let him ask,
ولاand no سماعheeding فيin معاصىacts of disobedience to اللّهGod
ولا سماع في معاصى اللّه
لآمرto one who commands فهلso is there لهاfor them منany ناهىforbidder
لآمر فهل لها من ناهى
There is no heeding, in disobedience to God,
As the clear Quran says:
one who commands it; is there anyone to forbid it?
The ignorant are not excused if they do not ask the scholars,
ماwhat وافقaccords with المشروعthe prescribed law حقّاtruly يعتمدis upheld
ما وافق المشروع حقّا يعتمد
وكلand all ماthat خالفهcontradicts it جهراopenly يردis rejected
وكل ما خالفه جهرا يرد
What truly accords with the prescribed law is upheld,
Just as scholars are not excused if they do not act.
and all that contradicts it is openly rejected.
Whoever acts in ignorance
منwhoever يكنis يعلمknowing ذاthis فليسألthen let him ask
من يكن يعلم ذا فليسأل
كماas أتىhas come فيin محكمthe definitive text of التنزيلrevelation
كما أتى في محكم التنزيل
Whoever knows this should ask,
Nullifies his deeds in principle,
as has come in the definitive revelation.
Even if agreeing with the lawful,
لاnot يعذرis excused الجاهلthe ignorant person إنif لمnot يعلمنhe learns
لا يعذر الجاهل إن لم يعلمن
كعالمlike a scholar بعلمهupon his knowledge لمnot يعملنhe acts
كعالم بعلمه لم يعملن
The ignorant person is not excused if he does not learn,
His reward is void.
like a scholar who does not act upon his knowledge.
A scholar who does not act on his knowledge
فمنso whoever يكنis يعملacting فيin جهالهignorance
فمن يكن يعمل في جهاله
يردis rejected ماwhat يعملhe does بالأصالهin principle
يرد ما يعمل بالأصاله
Whoever acts in ignorance,
Is tormented for the sins he enjoyed.
what he does is rejected in principle.
But lastly, sins can be forgiven
لوeven if وافقit accords with المشروعthe prescribed law فيin الإصابهcorrectness
لو وافق المشروع في الإصابه
فهوthen it is هباءdust لمnot ينلhe attains ثوابهits reward
فهو هباء لم ينل ثوابه
Even if it correctly accords with the prescribed law,
And salvation for the faithful.
it is dust; he does not attain its reward.
The grace of the Generous Lord is vast,
وعالمand a scholar لمnot يعملنacts بالعلمon knowledge
وعالم لم يعملن بالعلم
معذبpunished بماfor what جنىhe committed منof غثمwrongdoing (unclear reading)
معذب بما جنى من غثم
A scholar who does not act on his knowledge
Near for the virtuous all together.
is punished for the wrongdoing he has committed.
The faithful will not stay
وآخرand the end of الذنوبsins للغفرانis forgiveness
وآخر الذنوب للغفران
ثمthen النجاةsalvation لذوىfor those possessing الإيمانfaith
ثم النجاة لذوى الإيمان
The final end of sins is forgiveness,
Eternally in the fires - certainty.
then salvation for those who believe.
So call upon God for all to be saved,
ورحمةand the mercy of المولىthe Master الكريمthe noble واسعهvast
ورحمة المولى الكريم واسعه
قريبةnear للمحسنينto those who do good جامعهall-embracing
قريبة للمحسنين جامعه
The noble Master's mercy is vast,
For the call to the Generous Lord is beneficial.
near to those who do good, all-embracing.
Glorified is He, the Majestic,
ولاand no بقاءlasting stay لذوىfor those possessing الإيمانfaith
ولا بقاء لذوى الإيمان
حتماcertainly علىunder التعذيبpunishment بالنيرانby the fires
حتما على التعذيب بالنيران
There is no lasting stay for those who believe,
Possessor of bounty, beneficence and power!
assuredly, in the torment of the fires.
Calling upon Him definitely has impact,
فادعواso call upon الإلهGod فيfor نجاةsalvation جامعهall-embracing
فادعوا الإله في نجاة جامعه
فدعوةfor calling upon الربthe Lord الكريمthe noble نافعهbeneficial
فدعوة الرب الكريم نافعه
So call upon God for salvation embracing all,
As the Messenger informed us.
for calling upon the noble Lord brings benefit.
Call upon God for my salvation,
سبحانهglory be to Him جلHe is exalted عظيمimmense in الشانstation
سبحانه جل عظيم الشان
ذوpossessor of الجودbounty والإحسانand beneficence والسلطانand sovereignty
ذو الجود والإحسان والسلطان
Glory be to Him, majestic, immense in His station,
And the Muslims from calamity affecting honor.
possessor of bounty, beneficence, and sovereignty.
And for my parents and all the nation -
إنindeed الدعاsupplication قطعاcertainly لهit has تأثيرan effect
إن الدعا قطعا له تأثير
حتماassuredly كماas أخبرناhe told us البشيرthe bringer of glad tidings
حتما كما أخبرنا البشير
Supplication certainly has an effect,
Remove grief from all completely!
assuredly, as the bringer of glad tidings told us.
I have taken the path of concision,
وادعوand call upon الإلهGod لنجاةfor the salvation of الحفظىal-Hifzi
وادعو الإله لنجاة الحفظى
والمسلمينand the Muslims منfrom عذابthe torment of العرضthe presentation before God
والمسلمين من عذاب العرض
Pray to God for the salvation of al-Hifzi,
Fearing boredom from lengthiness.
and the Muslims, from the torment of the presentation before Him,
May the critic overlook the faults,
ووالديهand his parents وجميعand all الأمهthe community
ووالديه وجميع الأمه
فاكشفso lift عنfrom الكلeveryone جميعall الغمهaffliction
فاكشف عن الكل جميع الغمه
and his parents and the entire community:
Sublime is He in whom no flaw resides.
'Lift every affliction from them all.'
I made it sincere advice, recited,
وقدand indeed سلكتI followed الاختصارbrevity فيin العملthe work
وقد سلكت الاختصار في العمل
خوفاًfearing فيin التطويلprolongation فيهin it فيملso one grows weary
خوفاً في التطويل فيه فيمل
I have followed brevity in this work,
Deeming it like divinely revealed books.
fearing that prolonging it would weary the reader.
For faith in it is an obligation,
فليسترso let conceal الناظلthe reader (apparently الناظر) فيهin it الخللاthe flaws
فليستر الناظل فيه الخللا
فجلfor exalted is منHe who لاno عيبfault فيهin Him وعلاand He is lofty
فجل من لا عيب فيه وعلا
Let the reader conceal its flaws,
So oppose the sickened hearts!
for exalted and lofty is He in whom there is no fault.
Then prayer upon Allah's Messenger,
جعلتهاI made it نصيحةa counsel مرتلهrecited in measured form
جعلتها نصيحة مرتله
عدتهاits number كالكتبlike the books المنزّلهrevealed
عدتها كالكتب المنزّله
I have made it a counsel recited in measured form,
Muhammad, the guide of vast renown.
its number like that of the revealed books,
The commander urging righteous deeds,
لأنbecause إيماناًfaith بهاin them فريضهan obligation
لأن إيماناً بها فريضه
فخالفواso oppose الأفئدةthe hearts المريضهdiseased
فخالفوا الأفئدة المريضه
for faith in them is obligatory.
Releasing those imprisoned by fetters.
So oppose diseased hearts.
And his companions after his family's mention,
ثمthen الصلاةblessings لرسولupon the Messenger of اللّهGod
ثم الصلاة لرسول اللّه
محمدMuhammad الهادىthe guide عريضvast in الجاهstanding
محمد الهادى عريض الجاه
Then blessings upon God's Messenger,
And praise to Allah for perfection!
Muhammad, the guide, of vast standing,
الآمرthe commander الحاثthe exhorter بفعلto perform الأمرthe command
الآمر الحاث بفعل الأمر
يطلقhe frees منwhoever كانis حليفbound to الأسرcaptivity
يطلق من كان حليف الأسر
who commands and urges fulfillment of the command,
and frees whoever is bound in captivity,
وصحبهand his companions منfrom بعدafter ذكرmention of الآلhis family
وصحبه من بعد ذكر الآل
والحمدand praise للّهbe to God علىupon الكمالcompletion
والحمد للّه على الكمال
and upon his companions, after mention of his family.
And praise be to God upon completion.
Partial English translation: 203 of 208 Arabic lines translated.