Abu-Madyan Al-Ghawth |
أبو مَديَن الغَوث |
Abu-Madyan Shuayb Ibn Al-Hussein Al-Ansari (b. 509 AH / 1115-16 AD; d. 594 AH / 1197 AD |
A poet, teacher and Sufi mystic: called Sheikh of Sheikhs, Imam of the Ascetics and the Pious, Lord of the Gnostics, Exemplar of the Seekers, and The Aid or The Succor [Al-Ghawth]. He was one of the most influential Sufis of North Africa, and had a profound influence on the Qadiriya and Shadhuli [Shazleyya] Sufi tariqas. |
Abu-Madyan was born in Cantillana, Seville, in Muslim Spain. The future Sheikh was orphaned early in life and suffered cruel treatment and exploitation at the hands of his elder brothers. |
Abu-Madyan's own account of the often difficult, formative period of his intellectual development is available via the Sheikh's autobiographical comments in Kitab Al-tashawwuf ila rijal at-tasawwuf:
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On his way, he met a Sheikh, who told him: 'Return to the city, for God is not [properly] worshipped except with knowledge.' He drifted for several years in Maghreb, and finally, someone told him, 'If you want to devote yourself to religion, go to the city of Fez (Fas).' There he joined the Ghazalian tradition of Sufism and spent a number of years studying the works of Al-Ghazali, Al-Muhasibi, and Al-Qushayri |
After spending many years learning from the most famous Sufis of Morocco and being introduced to the Qadiriya at the hand of Imam Abdel-Qadir Al-Jilani (d. 563/1148), he had assimilating all of the major traditions of Moroccan mysticism. Abu-Madyan settled in the Algerian city of Bijaya, where he founded his own centre for Sufi instruction, Rabitat az-Zayyat (Hermitage of the Oil Seller). |
No other Sheikh in this period had a more electric spiritual and intellectual formation than did Abu-Madyan. He stands as the axial figure of early Maghribi Sufism, as proven by the popularity of his written works and the large number of his disciples. |
Abu-Madyan's widespread prominence and social engagement did not sit well with the authorities, who viewed his activities with suspicion. Due to accusations by his enemies, the caliph Al-Mansur summoned the aged Sufi master for questioning. It was on this forced journey to Marrakech in 594/1179 that Abu-Madyan died in the western Algerian city of Telmecen. His tomb became a major stop on the overland pilgrimage route from Morocco. The ornate mosque of Bu-Madyan stands as one of the finest examples of Hispano-Maghribi architecture in the Maghreb. |
Abu-Madyan's way followed a "middle path" between the sacred and the profane: a spiritual method in which all aspects of person's life (outer (dhahir) and inner (batin), public and private, worldly and spiritual) complemented each other as a part of a single reality. If Sufism is the essence of Islam, and if Islam is a way of life, then outer practice, (acts ['amal]), must complement, and not oppose, inner knowledge (['ilm]). Giving too much weight to either outer practice or inner knowledge might upset the balance required for spiritual growth. |
Like Al-Muhasibi, Abu-Madyan saw the ego ([nafs]) as the main obstacle to self-awareness. Because the nafs thrives on desire, the most effective weapon against it is hunger. An important component of the practice of his way to systematically practice hunger was repeated and prolonged fasting. |
Abu-Madyan advocated attaining complete quiescence ([khumul]), which meant the cessation of all-ego motivated thoughts and desires, so that the heart would open itself up to divine inspirations: "The heart has no more than one aspect at a time, such that when it is occupied with a certain thing, it is veiled from another. Take care that you are not attracted to anything but God, lest He deprives you of the delights of intimate converse [munajat] with Him." |
For Abu-Madyan, a [mureed]'s spiritual progress could never be separated from his social responsibility: "Sufism is not the [mere] observance of rules, nor does it consist of degrees or stages. Instead, Sufism consists of personal integrity, generosity of spirit, the emulation of what has been revealed, knowledge of the [Divine] Message, and adhering to the way of the prophets. He who deviates from these sources finds himself grazing in the gardens of Satan, submerged in the ocean of lusts, and wandering in the darkness of ignorance." |
A Sufi on the path of Abu-Madyan is no withdrawn ascetic, lost in the contemplation of God while ignoring the injustices that beset the Muslim community. Instead the Sufi is a full participant in social life, who uses discipline and detachment from the world to maintain a constant vigilance over oneself and becomes an example for his neighbors: "The true Sufi must be neither jealous, egotistical, nor arrogant with his knowledge nor miserly with his money. Rather, he must act as a guide: not confused, but merciful of heart and companionate with all of creation. He is an ascetic: everything is equal to him, whether it be praise or blame, receiving or giving, acceptance or rejection, wealth or poverty. He is neither joyful about what comes to him nor sad about what has been lost". |
Abu-Madyan was also renowned for comprising poetic odes on various aspects of Sufi doctrine. Several of his most famous odes are regarded as literary master pieces. Ibn Ata'Illah AsSakandary wrote a small manuscript ("The Address to Success in the Manners on the Way" [unwan al-tawfeeq fi aadaab al-tareeq]) dedicated to explaining his most renowned poem (the "R" poem of behavior [al-qaseeda al-ra'iyya fil selook]). Mohyeddin Ibn Arabi, the grandest Sheikh, wrote additions to the "R" poem, adding 3 of his own verses to every 2 verses of the poem (and act in Arabic poetry called "fiving" [takhmees], or changing a poem made of 2 verse paragraphs to one made up of five verse paragraphs by adding to the initial author's verses). |
Abu-Madyan left many successors. Among the most noted was Abu-Abdullah Ibn Harazem, who was the initial mentor and Sufi teacher of Abul Hassan Al-Shadhuli [Shazli], the figurehead of the Shadhuli [Shazleyya] Sufi tariqa. |
In this site, we present the first English translation of the "Askings for Forgiveness" or the "M" poem [meemeyya], and the "R" poem, with both Ibn Ata'Illah's explanation and Ibn Arabi's modification, the "say Allah" poem, and several of his smaller less known poems. |
Abu Madyan Al-Ghawth Askings for Forgiveness |
إِستِغْفَارَات أبُو مَدْيَن الغَوث |
Say Allah: By Abu Madyan Al-Ghawth |
الله قل: من شعر أبُو مَدْيَن الغَوث |
Say Allah! and leave existence and all it contains
if your aspiration is to reach completeness |
اللهَ قُلْ وذَرِ الْوُجُودَ وَمَا حَوى
إِنْ كُنْتَ مُرْتاداً بُلُوغَ كَمَالِ |
For everything other than Allah, if you verify its truth
is nothingness, in its detail and in its totality and summation |
فَالْكُلُّ دُونَ اللهِ إِنْ حَقَّقْتَهُ
عَدَمٌ عَلَى التَّفْصِيلِ وَالإِجْمَالِ |
And know that you, and all the worlds
if it were not for Him, would have been eliminated, fading and disappearing |
وَاعْلَمْ بِأَنَّكَ وَالْعَوَالِمَ كُلَّهَا
لَوْلاَهُ فِي مَحْوٍ وَفِي اضْمِحْلاَلِ |
He who does not exist because of himself by cause of himself
then his existence without Him is utter impossibility |
مَنْ لاَ وُجُودَ لِذَاتِهِ مِنْ ذَاتِهِ
فَوُجُودُهُ لَوْلاَهُ عَيْنُ مُحَالِ |
The gnostics [aarifeen] faded and did not witness
anything except The Supreme in Greatness, The Majestic, The Most Exalted |
فَالْعارِفُونَ فَنُوا وَلَمَّا يَشْهَدُوا
شَيْئاً سِوى الْمُتَكَبِّر الْمُتَعَالِ |
and they saw everything else other than Him in its truth as perishing
either immediately, in the past, and in the future to come |
وَرَأَوْا سِوَاهُ عَلى الْحَقِيقَةِ هَالِكاً
فِي الْحَالِ وَالْمَاضِي وَالْإسْتِقْبَالِ |
So glimpse with your mind or with your sight: do you see anything other than an act from among the acts? |
فَالْمَحْ بِعَقْلِكَ أَوْ بِطَرْفِكَ هَلْ تَرى
شَيْئاً سِوى فِعْلٍ مِنَ الْأَفْعَالِ |
And look at the height of existence and at its base
with a sight that you support by reasoning and interpretation, |
وَانْظُرْ إِلى عُلْوِ الْوُجُودِ وَسُفْلِهِ
نَظَراً تُؤَيِّدُهُ بِالْإِسْتِدْلاَلِ |
you find everything pointing towards His Majesty with what it displays by its status or by its words |
تَجِدِ الْجَمِيعَ يُشِيرُ نَحْوَ جَلاَلِهِ
بِلِسَانِ حَالٍ أَوْ لِسَانِ مَقَالِ |
while He is holding everything from its top to
its bottom, and creating them, without a similar or an equal |
هُوَ مُمْسِكُ الْأَشْيَاءِ مِنْ عُلْوٍ إلى |
Abu Madyan "R" Poem of Conduct |
القصيدةُ الرَّائية في السُّلوكِ لأبي مَدْين الغوث |
The "R" poem (each verse rhymes with an ending with the letters 'ra") is a poem describing proper conduct to be adopted by the [mureed] on the path of Sufism, explaining the proper manners {adab] of the Path, and the relation of the [mureed] and the [salik] to the learned Gnostics and their Sheikhs along the path.The "R" is a greatly valued poem by the Sufis over all ages: Ibn Arabi added verses to it in a manner known as the "fiving" [takhmees] or changing the two line verse structure to a five line verse structure by adding three new lines that rhyme with the first line to the 2 original lines. Ibn Ata'Illah AsSakandary wrote a manuscript explaining titled: "The Address to Success in the Manners on the Path" | |
There is no pleasure in life except accompanying the [fuqara] for they are the sultans and the masters and the princes [umara] |
ما لذة العيش إلا صحبة الفقرا هم السلاطين و السادات والأمرا |
So accompany them and show proper manners in their councils and leave your fortunes behind, no matter how much they offer to bring you upfront |
فاصحبهموا وتأدب في مجالسهم وخل حظك مهما قدموك ورا |
And seize the time and always attend with them and know that pleasure and content distinguish who attended |
واستغنم الوقت واحضر دائما معهم واعلم بأن الرضا يختص من حضرا |
And abide by silence, except if you are asked, then say I have no knowledge, and conceal yourself in ignorance |
ولازم الصمت إلا إن سئلت فقل لا علم عندي وكن بالجهل مستترا |
And see defects only in you; and have faith that your have a flaw that would have been apparent, but was concealed |
ولا تَرَ العيب إلا فيك معتقداً عيباً بدا بيِّناً لكنه استترا |
And lay down your head and ask for forgiveness for no reason and stand up on the feet of fairness apologizing |
وحط رأسك واستغفر بلا سبب وقف على قدم الإنصاف معتذرا |
If you commit a fault, apologize, and hold up your apology for what you committed and what happened from you |
إن بدا منك عيب فاعتذر وأقم وجه اعتذارك عما فيك منك جرى |
And say: your slave is more deserving of your pardon so pardon and be lenient and clement, O [fuqara] |
وقل عبيدكموا أولى بصفحكموا فسامحوا وخذوا بالرفق يا فقرا |
They are more deserving of kindness, which is their character so do not feel or expect from them any evil or harm |
هم بالتفضل أولى وهو شيمتهم فلا تخف دركا منهم ولا ضررا |
Always be generous in giving to the companions actually and figuratively; and overlook if they slip |
وبالتغني على الإخوان جد أبداً حساً ومعنى وغض الطرف إن عثرا |
Observe the Sheikh carefully in his states, and hopefully a trace of his achievement might appear in you. |
وراقب الشيخ في أحواله فعسى يرى عليك من استحسانه أثرا |
Wholeheartedly do the effort, and strive to serve him, perhaps you please him, and take care not to become bored |
وقَدِّمِ الجِدِّ وانهض عند خدمته عساه يرضى وحاذر أن تكن ضجرا |
For his pleasure begets The Lord's pleasure and begets obedience He will be pleased with you, so be cautious not to leave him |
ففي رضاه رضا الباري وطاعته يرضى عليك فكن من تركه حذرا |
And know that the people's Path needs study and the state who claims it today is as you see. |
واعلم بأن طريق القوم دارسة وحال من يدعيها اليوم كيف ترى |
When will I see them, and how will I reach seeing them or reach my ear hearing news about them? |
متى أراهم وأنى لي برؤيتهم أو تسمع الأذن مني عنهموا خبرا |
I have no one, and how is it possible for the like of me to compete with them over resources in which I did not know impurity? |
من لي وأنى لمثلي أن يزاحمهم على موارد لم آلف بها كدرا |
I love them and shelter them and prefer them in my heart; specially a group of them. |
أحبهم وأداريهم وأوثرهم بمهجتي وخصوصا منهم نفرا |
A people with noble characteristics – wherever they sit, the place continues to be fragrant with their traces |
قوم كرام السجايا حيث ما جلسوا يبقى المكان على آثارهم عطرا |
Sufism presents gifts from their manners and traits. Their perfect harmony from them delights the eye |
يهدي التصوف من أخلاقهم طرفا حسن التألف منهم راقني نظرا |
They are the people I love and my loved ones who proudly boast dragging the tails of honor |
هم أهل ودي وأحبابي الذين هموا ممن يجر ذيول العز مفتخرا |
I am still united with and connected to them in Allah, and our sins there by Him forgiven and pardoned |
لا زال شملي بهم في الله مجتمعا وذنبنا فيه مغفورا ومغتفرا |
And then prayers upon the selected one, Sayyidina Mohammed, the best of whoever fulfilled and whoever pledged |
ثم الصلاة على المختار سيدنا محمد خير من أوفى ومن نذرا |
Ibn Arabi: Modification of the "R" Poem of Coduct by Abu Madyan |
ابن عربى - تخميس رائية السلوك لأبى مدين الغوث |
The "R" poem (each verse rhymes with an ending with the letters 'ra") is a poem describing proper conduct to be adopted by the [mureed] on the path of Sufism, explaining the proper manners {adab] of the Path, and the relation of the [mureed] and the [salik] to the learned Gnostics and their Sheikhs along the path.The "R" is a greatly valued poem by the Sufis over all ages: Ibn Arabi added verses to it in a manner known as the "fiving" [takhmees] or changing the two line verse structure to a five line verse structure by adding three new lines that rhyme with the first line to the 2 original lines. The 3 lines of Ibn Arabi are added below before each of the 2 original lines: | |
O who wants a share of the pleasure of closeness If you want all goodness to appear in you The councillor is honest, so heed this news: |
يَا طالِباً مِن لَذاذاتِ الدُّنَا وَطَرا إذا أردتَّ جميع الخَير فيكَ يُرى المُستشارُ أمينٌ فاسمَع الخَبرا |
There is no pleasure in life except accompanying the [fuqara] for they are the sultans and the masters and the princes [umara] |
ما لذة العيش إلا صحبة الفقرا هم السلاطين و السادات والأمرا |
They are people who are satisfied with little, of clothing and food, and care not for the world. Their hearts are free of whispering temptations |
قَومٌ رَضُوا بيَسِيرٍ مِن مَلابسِهم والقُوتِ لا تخطُر الدنيا بهاجِسِهم صُدورهُم خالِياتٍ مِن وسَاوِسِهم |
So accompany them and show proper manners in their councils and leave your fortunes behind, no matter how much they offer to bring you upfront |
فاصحبهموا وتأدب في مجالسهم وخل حظك مهما قدموك ورا |
Take their Path if you want to follow them And leave your claims, and be careful not to question them abut their purpose, and let their benefit be your intention |
اسْلُك طريقَهموا إنْ كُنتَ تابِعهُم واتْرُك دعَاويكَ واحْذَرْ أن تراجعهم فِيما يُريدونه واقصُد منافِعهُم |
And seize the time and always attend with them and know that pleasure and content distinguish who attended |
واستغنم الوقت واحضر دائما معهم واعلم بأن الرضا يختص من حضرا |
Be content with them, they elevate you, and you reach. If they register you, hang on; and if they erase you, vanish; and if they don't feed you, starve; and if they feed you, then eat. |
كُنْ راضِياً بهِمُوا تَسْمُ بهم وتَصِلْ إن أثبتُوكَ أقِمْ أو إنْ مَحَوكَ فَزُل وإنْ أجاعوكَ جُعْ و إنْ أطعَمُوك فكُلْ |
And abide by silence, except if you are asked, then say I have no knowledge, and conceal yourself in ignorance |
ولازم الصمت إلا إن سئلت فقل لا علم عندي وكن بالجهل مستترا |
And don't be critical of people's flaws even if it is apparent to existence and look with an eye that sees only goodness and that does not see defects in anyone |
ولا تكُن لعُيوبِ الناس مُنتقِدا وإن يَكن ظاهِرا بين الوجود بدا وانظُرْ بعَينِ كَمَالٍ لا تُعِبْ أحَدا |
And see defects only in you; and have faith that your have a flaw that would have been apparent, but was concealed |
ولا تَرَ العيب إلا فيك معتقداً عيباً بدا بيِّناً لكنه استترا |
With this you attain what you hope for of proper manners [adab] Humble your self [nafs] to them in doubtless humility a humility that takes the place of proper manners [adab] |
تنَلْ بذلِكَ ما تَرجُوه من أدبٍ والنفسُ ذَلِّلْ لهم ذلاً بلا ريب بلْ كلُّ ذلك ذُلٌّ نَابَ عن أدبٍ |
And lay down your head and ask for forgiveness for no reason and stand up on the feet of fairness apologizing |
وحط رأسك واستغفر بلا سبب وقف على قدم الإنصاف معتذرا |
If you want a light for the Path from them then elevate above everything they hate of your actions and make your self [nafs] persist in doing good |
إن شئتَ منهم بريْقاً للطَّريق تشُمْ عن كلِّ ما يَكرهُوهُ مِن فِعالكَ ذُم والنفسُ منكَ على حُسنِ الفِعالِ أدِم |
If you commit a fault, apologize, and hold up your apology for what you committed and what happened from you |
إن بدا منك عيب فاعتذر وأقم وجه اعتذارك عما فيك منك جرى |
Flatter them, and say: heal with your piety with the cream of your pardon, the injury of your wound It is me who is wrong, so grant me your pure advise |
لهُم تمَلَّقْ وقُلْ داوُوُ بصُلحِكُمُوا بمَرْهَمِ العَفْوِ مِنكمْ داء جُرحِكُمُوا أنا المُسِيءُ هِبُوا لي مَحْضَ نِصْحِكُمُوا |
And say: your slave is more deserving of your pardon so pardon and be lenient and clement, O [fuqara] |
وقل عبيدكموا أولى بصفحكموا فسامحوا وخذوا بالرفق يا فقرا |
If you transgress, don't fear their enthusiasm they are more sublime than you be harmed by their company they are not the mighty whose power harm you |
لا تخْشَ مِنهم إذا أذنَبتَ هِمَّتَهُم أسنَى وأعظَمُ أن تُردِيكَ عِشْرَتهُم ليسُوا جَبَابِرة تُؤذِيكَ سَطْوَتهُم |
They are more deserving of kindness, which is their character so do not feel or expect from them any evil or harm |
هم بالتفضل أولى وهو شيمتهم فلا تخف دركا منهم ولا ضررا |
If you want want them to guide you along the Path of piety strive to fulfill what they request of you immediately and don't delay it saying tomorrow |
إذا أردتَّ بهِم تسْلُكْ طَريقَ هُدى كنْ في الذي يَطلُبُوه مِنكَ مُجتهِدا في نُور يومِكَ واحذَرْ أن تقُول غداً |
Always be generous in giving to the companions actually and figuratively; and overlook if they slip |
وبالتغني على الإخوان جد أبداً حساً ومعنى وغض الطرف إن عثرا |
Always be truthful with them, and don't be dishonest because they are truthful people, masters and chiefs and pardon anyone of them who ever offended you |
أصدِقهُم الحَق لا تسْتعمِل الدنَسَا لأنهم أهْلُ صِدقٍ سادَةٌ رُؤَسَا واسمَح لِكلِّ امْرئٍ مِنهم إليكَ أسَا |
Observe the Sheikh carefully in his states, and hopefully a trace of his achievement might appear in you. |
وراقب الشيخ في أحواله فعسى يرى عليك من استحسانه أثرا |
Ask him to pray for you, you profit from his prayer and through it you attain what you hope for of his blessing and improve your assumption of him, and realize his sanctity |
وأسْألهُ دَعوَتهُ تحْظَ بِدَعوَتِهِ تنَلْ بذَلكَ مَا ترجُوا ببَركَتِهِ وحَسِّنْ الظَّنَّ واعْرفْ حَقَّ حُرمَتِهِ |
Wholeheartedly do the effort, and strive to serve him, perhaps you please him, and take care not to become bored |
وقَدِّمِ الجِدِّ وانهض عند خدمته عساه يرضى وحاذر أن تكن ضجرا |
And memorize his advise, and increase your attending to him and answer him immediately if he calls you and lower your voice in confounding out of obedience |
واحْفظْ وصِيَّتهُ زِدْ مِن رِعَايَتِهِ ولَبِّهِ إنْ دَعَا فَوراً لِسَاعَتِهِ وغُضَّ صَوتكَ بالنَّجْوى لِطاعَتِهِ |
For his pleasure begets The Lord's pleasure and begets obedience He will be pleased with you, so be cautious not to leave him |
ففي رضاه رضا الباري وطاعته يرضى عليك فكن من تركه حذرا |
And accompany whose self [nafs] is a gentle self [nafs] in this time, for the selves [nafs] are generally despairing of them, and their craft is underestimated by the people |
والزَمْ بمَنْ نفسُهُ نفْسٌ مُسَايسَة في ذا الزَّمانِ فإنَّ النَّفسَ آيسَة منهُم وحِرفتُهُم في النَّاسِ باخِسَة |
And know that the people's Path needs study and the state who claims it today is as you see. |
واعلم بأن طريق القوم دارسة وحال من يدعيها اليوم كيف ترى |
If they distance me, because of their affection, I should grieve for what I suffer due to parting with them due to my breaking from them after accompanying them |
يَحِقُّ لي إنْ نَأوْا عَني لأٌلفتِهِم ألازمُ الحُزنَ ممَّا بي لِفُرقَتِهم على انقِطاعِي عنهُم بَعدَ صُحبتِهم |
When will I see them, and how will I reach seeing them or reach my ear hearing news about them? |
متى أراهم وأنى لي برؤيتهم أو تسمع الأذن مني عنهموا خبرا |
My lagging behind prevents me from being suitable for them My origins are from them, so blame me, I do not blame them O Lord, please grant me piety to be suitable to befriend them |
تخَلُّفِي مَانِعِي مِن أنْ ألائِمُهُم منهُم أتيتُ فلُمنِي لسْتُ لائِمُهُم يا ربِّ هَبْ لي صَلاحاً كي أنَادِمُهُم |
I have no one, and how is it possible for the like of me to compete with them over resources in which I did not know impurity? |
من لي وأنى لمثلي أن يزاحمهم على موارد لم آلف بها كدرا |
Their traits are venerated beyond being countable their appearances have pointed to their hidden inners their glory is through obeying The Lord in this world |
جَلَّتْ عن الوصْفِ أن تحصَى مآثِرهُم عَلى البَواطِنِ قدْ دَلَّتْ ظَواهِرهُم بطَاعةِ الله في الدنيا مفَاخِرهُم |
I love them and shelter them and prefer them in my heart; specially a group of them. |
أحبهم وأداريهم وأوثرهم بمهجتي وخصوصا منهم نفرا |
They have become superior above other people by obediences their companion adopts proper manners [adab] from them and how unlucky is he who misses their company |
قَومٌ عَلى الخَلقِ بالطَّاعاتِ قدْ رُؤِسُوا منهُم جَلِيسهُم الآدابَ يَقْتَبسُ ومَن تخَلَّفَ عنهُم حَظَّهُ التعِسُ |
A people with noble characteristics – wherever they sit, the place continues to be fragrant with their traces |
قوم كرام السجايا حيث ما جلسوا يبقى المكان على آثارهم عطرا |
So devote to them and do not part with them and increase in attachment and if you miss them, then weep out of sorrow They are a clan who honor whoever relates to them |
فهُم بهِم لا تفَارِقهُم وَزِدْ شَغَفا وإن تخلَّفتَ عنهُم فانتحِب أسَفَا عصَابةٌ بهِم يُكسَى الفتى شَرَفَا |
Sufism presents gifts from their manners and traits. Their perfect harmony from them delights the eye |
يهدي التصوف من أخلاقهم طرفا حسن التألف منهم راقني نظرا |
I "wagged the tail" of pride of love because of them when they accepted me as a slave of their love and their right to their love I never forget |
جَرَرتُ بهِم ذَيلُ افتِخَاري فِي الهَوى بهِمُوا لمَّا رضُوني عُبَيداً فِي الهَوى لَهمُوا وحَقِّهم في هَواهم لسْتُ أنسَهُم |
They are the people I love and my loved ones who proudly boast dragging the tails of honor |
هم أهل ودي وأحبابي الذين هموا ممن يجر ذيول العز مفتخرا |
I cut my heart to pieces composing poetry in their love and I have begged The Lord by them, desiring that The Lord forgives me together with all the Muslims |
قطَعتُ فِي النظمِ قلبِي فِي الهَوى قطْعا وقد توسَّلتُ للمَولى بهِم طَمعا أن يغفِرَ الله لِي والمسلمين معا |
I am still united with and connected to them in Allah, and our sins there by Him forgiven and pardoned |
لا زال شملي بهم في الله مجتمعا وذنبنا فيه مغفورا ومغتفرا |
O whoever was in this council with us please ask The Lord to wipe our sins, and pray for the one who "fived" the beautiful original |
يا كلَّ مَن ضَمَّه النادِي بمَجْلِسِنا أدعُ الإله بهِم يمحُو الذنوبَ لنَا وادعُ لِمنْ خَمِّسَ الأصْلَ الذي حَسُنَا |
And then prayers upon the selected one, Sayyidina Mohammed, the best of whoever fulfilled and whoever pledged |
ثم الصلاة على المختار سيدنا محمد خير من أوفى ومن نذرا |