Sayyidunā Abū Umamah rađiyAllāhu ánhu has narrated that the Master of Both Worlds, the Noble Prophet śallAllāhu álayhi wa sallam has stated that,
Sadr as-Sharī’á rađiyAllāhu ánhu has stated,
Monday 17 May 2010
HOW MUCH FOOD SHOULD BE CONSUMED?
The Beloved Prophet śallAllāhu álayhi wa sallam has stated,
A person does not fill a container worse than his stomach. Merely a few morsels are sufficient for a person to maintain a straight back. If he cannot adhere to this, then one third (1/3) [of the stomach] should be for food, one third for water and one third for air.[1]
Friday 14 May 2010
Hadith: It is wajib (obligatory) upon my Ummah to love Abū Bakr
The Beloved Rasūl of Allâh Almighty şallAllāhu álayhi wa sallam stated,
It is wajib (obligatory) upon my Ummah to love Abū Bakr [rađiyAllāhu ánhu]
In another blessed Hadīth, the Beloved Prophet şallAllāhu álayhi wa sallam said,
It is wajib upon my Ummah to love Abū Bakr [rađiyAllāhu ánhu] and to be thankful to him
Reference:
Both Hadīths compiled in as-Sawaiq al-Muharriqa of Imām Ibn Hajar al-Haytamī rađiyAllāhu ánhu (d. 974h).
Both Hadīths compiled in as-Sawaiq al-Muharriqa of Imām Ibn Hajar al-Haytamī rađiyAllāhu ánhu (d. 974h).
Kissing the hands and feet of the Righteous and the Scholars
Hadīth 1
Usama ibn Sharik narrates: “I came to see the Beloved Prophet şallAllāhu álayhi wa sallam while his companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my salam and then sat down…The Beloved Prophet şallAllāhu álayhi wa sallam then stood up and the people stood up. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water.”
Recorded by Abu Dawud (#3357), Tirmidhi (#1961 hasan sahih), Ibn Majah (#3427), Hakim (4:400 Sahih), Hafiz al-Khatib in Kitab al-Jami’ (1:90 #314), Imam Ahmad (4:161 #16831) and Bayhaqi in his Shu’ab (#1528). See also Bukhari’s Sahih (#3289) and Tabarani’s Mu’jam al-Awsat (4:348-49 #4398).
Hadīth 2
Safwan ibn ‘Assal narrates that two Jews came to the Beloved Prophet şallAllāhu álayhi wa sallam and asked him some questions, which he answered. And then they kissed his hands and feet.
Recorded by Tirmidhi (#2657, #3069 Sahih), Ibn Majah (Kitab al-Adab, #3695), Nasa’i (7:111 #4010), Tabarani (M. Kabir, 8:69 #7396), Ibn Abi Shayba (8:436-37), Abu Nu’aym (5:97), Bayhaqi (Sunan 8:166, Dala’il 6:268), Tayalisi (#1260), and Hakim (1:9 Sahih), and it is Sahih (Nawawi’s Adhkar p. 336).
Hadīth 3
Ummul Mu’minīn Sayyidah A’isha rađiyAllāhu ánha narrated that Sayyidah Fatima rađiyAllāhu ánha, whenever the Beloved Prophet şallAllāhu álayhi wa sallam came to her house, would stand for him, kiss his hand, and then have him sit in her seat.
Abu Dawud (4:355 #4540), Nasa’i (Sunan al-Kubra: 5:96 #8369), Tirmidhi (5:700 #3807), Hakim (3:160; 4:272-73 Sahih), Tabarani (M. Awsat, 4:242 #4089), Bayhaqi in Shu’ab al-Iman (6:467 #8927) and Sunan al-Kubra (7:101), and Bukhari in his Adab al-Mufrad (#974), Ibn Muqri’ (Taqbil al-Yad, #26), and others. Imam Nawawi used it among other hadiths to prove the permissibility of standing for someone out of respect and love.
Description of who is the most eligible for leading prayer [imāmah].
Description of who is the most eligible for leading prayer [imāmah].
The free man is more eligible to lead the prayer [ awlā bi’l imāmah] than the slave;
the pious man [taqī] is more eligible than the impious [fāsiq];
the person who can see is more eligible than the blind;
the person with legitimate parentage is more eligible than the illegitimate child;
an urbanite is more eligible than a yokel [aárābī];
But the person who is most qualified amongst all mentioned, is the person who is the most knowledgeable about the sunnah;
and [then] the most godwary, scruplously pious [war’á];
and [then] the person who recites the Qur’ān best [aqra’uhum]
and [then] the eldest amongst them.
Undoubtedly, if all of these qualities can be found in one person, then he is the most qualified person to lead the prayer as we have explained that imamah or leadership in prayer is based upon superiority, and fullness of virtue [fađīlah, kamāl]; thus, whosoever combines these qualities is most meritorious among the people [akmalu’n nās].
[reasons for the above]
As for knowledge, piety, and reciting the Qur’ān – it is obvious; there is no need for further elaboration.
As for age: the older being more eligible – it is because whosoever has lived longer in Islām, then his obeidience and steadfastness in Islām is more [hence the precedence].
Further, the person who is most knowledgeable about the sunnah is more eligible when he can recite the Qur’ān properly [with minimum tajwīd] such that his prayer is valid. He [*] has mentioned this in the chapter of Prayer [kitābu’s şalāh] and he gave precedence to the person whose recitation is better; he said: ‘The leader in prayer should be the person who is the best in reciting the Book of Allāh, the person who is most knowledgeable about sunnah, and the most superior in piety, and the most elder amongst the group; the basis of this order is the ĥadīth of Ibn Masúūd al-Ansārī rađiyAllāhu ánhu reporting from RasūlAllāh şallAllāhu álayhi wa sallam that he said:
The free man is more eligible to lead the prayer [ awlā bi’l imāmah] than the slave;
the pious man [taqī] is more eligible than the impious [fāsiq];
the person who can see is more eligible than the blind;
the person with legitimate parentage is more eligible than the illegitimate child;
an urbanite is more eligible than a yokel [aárābī];
But the person who is most qualified amongst all mentioned, is the person who is the most knowledgeable about the sunnah;
and [then] the most godwary, scruplously pious [war’á];
and [then] the person who recites the Qur’ān best [aqra’uhum]
and [then] the eldest amongst them.
Undoubtedly, if all of these qualities can be found in one person, then he is the most qualified person to lead the prayer as we have explained that imamah or leadership in prayer is based upon superiority, and fullness of virtue [fađīlah, kamāl]; thus, whosoever combines these qualities is most meritorious among the people [akmalu’n nās].
[reasons for the above]
As for knowledge, piety, and reciting the Qur’ān – it is obvious; there is no need for further elaboration.
As for age: the older being more eligible – it is because whosoever has lived longer in Islām, then his obeidience and steadfastness in Islām is more [hence the precedence].
Further, the person who is most knowledgeable about the sunnah is more eligible when he can recite the Qur’ān properly [with minimum tajwīd] such that his prayer is valid. He [*] has mentioned this in the chapter of Prayer [kitābu’s şalāh] and he gave precedence to the person whose recitation is better; he said: ‘The leader in prayer should be the person who is the best in reciting the Book of Allāh, the person who is most knowledgeable about sunnah, and the most superior in piety, and the most elder amongst the group; the basis of this order is the ĥadīth of Ibn Masúūd al-Ansārī rađiyAllāhu ánhu reporting from RasūlAllāh şallAllāhu álayhi wa sallam that he said:
Let the person who best recites the Book of Allāh lead the community in prayer; if they are equal [in that quality] then, the person most knowledgeable of the sunnah; if they are equal, then the one who migrated earliest [aqdamuhum hijratan]; if they are equal [in it], then the eldest [in age] amongst them; if they are equal [in it], then the person with best morals, the most virtuous; if they are equal [in all these] then, the one with the more radiant face [aşbaĥahum waj’han].
Then, there are some among the masters [mashāyikh] who applied the ĥadīth literally and gave precedence to the better reciter upon the scholar of the sunnah because the Prophet şallAllāhu álayhi wa sallam stated the order likewise.
But the most correct position is that the scholar of the sunnah is more eligible IF he can recite the Qur’ān atleast as properly as his prayer remains valid. And thus it is mentioned in reports [āthār] of Abū Ĥanīfah because the [state of] prayer depends upon knowledge after the minimum requirement of acceptable recitation is met; because any issue during prayer can be more easily resolved with knowledge. Even proper recitation depends upon knowledge so that one can discern the mistake which invalidates the şalah. Therefore, the higher the person is in knowledge, the more qualified he is to lead prayer.
This principle is so extensive that some have said that choosing between a scholar who abstains only from the obvious abominations [fawahish az-zahirah] and the reciter who is far more pious [who abstains from makruhs and further] – the former still is more eligible to lead the prayer.
Except that the Prophet şallAllāhu álayhi wa sallam gave precedence to the reciter, because in that age, those who were better reciters were also the most knowledgeable among the people with regards to the meanings of the Qur’ān and its rulings. But in our time, a man can be highly skilled in recitation, but has no knowledge at all; therefore [in such case as ours] the scholar is more eligible to lead the prayer.
If there are scholars, then the most pious amongst them; because after the minimum degree of acceptable recitation and knowledge, comes piety, which is very much desired [in a leader].
The Prophet şallAllāhu álayhi wa sallam said: ‘Whosoever prayed behind a pious scholar is like the one who has prayed behind a Prophet’.
In the ĥadīth, the next in order are those who migrated [hijrah] because, emigration to Madinah was obligatory in those times. It was then abrogated by his saying şallAllāhu álayhi wa sallam: ‘There is no emigration after the Victory’. Also, the pious get precedence because of their ‘migration’ from sins and vice [towards righteousness].
If they are equal in piety, then the person who can recite the Book of Allāh in the best manner takes precedence because of the Prophet’s saying şallAllāhu álayhi wa sallam: ‘The people of Qur’ān are the people of Allāh and His elite’.
If they are equal in their ability to recite, then the eldest among them is preferred because of the Prophet’s saying şallAllāhu álayhi wa sallam: ‘The elders, the elders’.
If they are equal in age, then the one with the most beautiful character is preferred because bearing good character is meritorious and the leadership in prayer is based on merit.
If they are equal [in having a lofty character], then the more handsome amongst them, because people like handsome folk [and hence will like] to pray behind them. Some have said: ‘The meaning of the ĥadīth ‘the more beautiful in face’ actually means the person who knows many facets of a particular issue. As the idiom goes, ‘one facet [wajh] of this particular matter is thus..’ etc.
Some others said: [it actually means] that a person who prays supererogatory prayers in the night as it has been reported in the ĥadīth: ‘whosoever multiplied his prayers in the night, his face becomes more radiant in the day’.
It is not necessary to find a constrained explanation because the obvious meaning is sufficient as we explained earlier [it is natural for people to be attracted towards handsome folk]. One of the reasons for giving precedence to imāms [in order], is that a better person will be the cause for a bigger congregation, hence [a more handsome person] will be a better a choice.
It is disliked for a guest to lead prayer in another man’s home without the host’s permission. The Prophet şallAllāhu álayhi wa sallam said: ‘A man should not lead another in the latter’s dominion; and let him not sit in his brother’s place [without his permission] because he knows those matters of his own home obscured to others’
Because a man knows what his family and relatives feel and it does not befit a person with a lofty character to do otherwise. Yes, if he gives the permission, there is nothing wrong in that case. Imām Muĥammad mentioned this somewhere else: If the guest is the king, then it is permissible for him to lead the prayer without permission of the host; because permission for such a guest is already proven and as if it is a permission by documentary evidence. Because the king has the right to be the leader wherever he goes [in his dominion], which is not true for others; therefore a king can lead the prayer as a guest without the host’s permission.
Allāh táālā knows best.
* probably the author of the original Tuĥfatu’l Fuqahā, of which this book is an exegesis.
[Badāyiý as-Şanāyiý fī Tartīb ash-Sharāyiý, Imām Kāsānī, vol.1/pg.234,235]
But the most correct position is that the scholar of the sunnah is more eligible IF he can recite the Qur’ān atleast as properly as his prayer remains valid. And thus it is mentioned in reports [āthār] of Abū Ĥanīfah because the [state of] prayer depends upon knowledge after the minimum requirement of acceptable recitation is met; because any issue during prayer can be more easily resolved with knowledge. Even proper recitation depends upon knowledge so that one can discern the mistake which invalidates the şalah. Therefore, the higher the person is in knowledge, the more qualified he is to lead prayer.
This principle is so extensive that some have said that choosing between a scholar who abstains only from the obvious abominations [fawahish az-zahirah] and the reciter who is far more pious [who abstains from makruhs and further] – the former still is more eligible to lead the prayer.
Except that the Prophet şallAllāhu álayhi wa sallam gave precedence to the reciter, because in that age, those who were better reciters were also the most knowledgeable among the people with regards to the meanings of the Qur’ān and its rulings. But in our time, a man can be highly skilled in recitation, but has no knowledge at all; therefore [in such case as ours] the scholar is more eligible to lead the prayer.
If there are scholars, then the most pious amongst them; because after the minimum degree of acceptable recitation and knowledge, comes piety, which is very much desired [in a leader].
The Prophet şallAllāhu álayhi wa sallam said: ‘Whosoever prayed behind a pious scholar is like the one who has prayed behind a Prophet’.
In the ĥadīth, the next in order are those who migrated [hijrah] because, emigration to Madinah was obligatory in those times. It was then abrogated by his saying şallAllāhu álayhi wa sallam: ‘There is no emigration after the Victory’. Also, the pious get precedence because of their ‘migration’ from sins and vice [towards righteousness].
If they are equal in piety, then the person who can recite the Book of Allāh in the best manner takes precedence because of the Prophet’s saying şallAllāhu álayhi wa sallam: ‘The people of Qur’ān are the people of Allāh and His elite’.
If they are equal in their ability to recite, then the eldest among them is preferred because of the Prophet’s saying şallAllāhu álayhi wa sallam: ‘The elders, the elders’.
If they are equal in age, then the one with the most beautiful character is preferred because bearing good character is meritorious and the leadership in prayer is based on merit.
If they are equal [in having a lofty character], then the more handsome amongst them, because people like handsome folk [and hence will like] to pray behind them. Some have said: ‘The meaning of the ĥadīth ‘the more beautiful in face’ actually means the person who knows many facets of a particular issue. As the idiom goes, ‘one facet [wajh] of this particular matter is thus..’ etc.
Some others said: [it actually means] that a person who prays supererogatory prayers in the night as it has been reported in the ĥadīth: ‘whosoever multiplied his prayers in the night, his face becomes more radiant in the day’.
It is not necessary to find a constrained explanation because the obvious meaning is sufficient as we explained earlier [it is natural for people to be attracted towards handsome folk]. One of the reasons for giving precedence to imāms [in order], is that a better person will be the cause for a bigger congregation, hence [a more handsome person] will be a better a choice.
It is disliked for a guest to lead prayer in another man’s home without the host’s permission. The Prophet şallAllāhu álayhi wa sallam said: ‘A man should not lead another in the latter’s dominion; and let him not sit in his brother’s place [without his permission] because he knows those matters of his own home obscured to others’
Because a man knows what his family and relatives feel and it does not befit a person with a lofty character to do otherwise. Yes, if he gives the permission, there is nothing wrong in that case. Imām Muĥammad mentioned this somewhere else: If the guest is the king, then it is permissible for him to lead the prayer without permission of the host; because permission for such a guest is already proven and as if it is a permission by documentary evidence. Because the king has the right to be the leader wherever he goes [in his dominion], which is not true for others; therefore a king can lead the prayer as a guest without the host’s permission.
Allāh táālā knows best.
* probably the author of the original Tuĥfatu’l Fuqahā, of which this book is an exegesis.
[Badāyiý as-Şanāyiý fī Tartīb ash-Sharāyiý, Imām Kāsānī, vol.1/pg.234,235]
Holy Ka'ba on prayer mats
One should try to avoid using prayer mats that have pictures of the Holy Ka'ba or the blessed Ghumbad-e Khazra [blessed Green Dome] printed upon them as there is a good chance of them being treaded upon by ones feet or knees, which would be counted as severe disrespect.
Sealed Heart
It is recorded in Imâm al-Hâkim’s, Sahīh:
The Beloved of Allâh şallAllāhu álayhi wa sallam warned, 'If anyone misses three Friday Salah due to negligence, Allâh Almighty will seal his heart.'
Imâm Ibn Abidīn al-Shâmī states in Radd Ul-Muhtâr Sharh Durr Ul-Mukhtār that:
Performing Friday Salâh is Fardh Ul-Ayn and its Fardiyyah (obligation) is more stressed than that of Salât Ul-Duhr and to deny its Fardiyyah is Kufr (disbelief).
The excellence of wearing a blessed ‘Imâmah on Jumm’ah
It is recorded in Majma az-Zawâ’id:
The Beloved Rasūl şallAllāhu álayhi wa sallam said, Indeed, Allâh Almighty and His Angels send Durūd [blessings] upon those who wear an ‘Imâmah on Friday.
Protected from calamities for ten days
Sadr-as Sharī’á Mawlana Amjad Alī Aazmi rađiyAllāhu ánhu says,
A blessed Hadīth mentions that if an individual trims his nails on a Friday then Allâh Almighty protects him from calamities until the following Friday plus three extra days, ten days in total. (Tadkira-tul-Mawdu'aat li ibnil Qaisrani, Hadīth 765)
Another narration mentions that if an individual trims his nails on a Friday, mercy will arrive and sins will depart. (Tanziya-tush-Sharia-til-Marfu'ah, vol. 2, pp. 269, Dar U-Kutubul Ilmiyyah Beirut & Bahar-e Shari'ah, Part 16, pp. 195, Madīnah-tul-Murshid Bareilly Sharif)
It is further stated in Radd Ul-Muhtâr:
It is further stated in Radd Ul-Muhtâr:
It is preferable to have ones hair cut and nails trimmed after the completion of Friday Salâh.
Wudū: What nullifies Wudū
The following acts (or incidents) would nullify one’s ablution:
· Excretion of any matter from the frontal or posterior excretory organs.
· Vomiting in a mouthful quantity.
· Discharge of blood, pus or yellowish liquid from the body - which makes the discharge flow.
· Sleeping whilst taking the support of any object.
· Flow of water from an infected eye.
· Laughing out loud whilst in Prayer.
· Loss of consciousness, or onset of insanity.
Salāt al-Janāzah of a Wahābī
From al-Malfūdh, Pg 95:
Question
What is the ruling of the Shari’ah on a person who performed the Salāt al-Janāzah of a Wahābī that prescribed to anti-Islamic beliefs?
Answer
There is no Salāt al-Janāzah for a Wahābī, Rāfdī, Qadiyānī all heretics whose Kufr has been established, Salāt al-Janāzah is for a Muslim who holds correct Islamic beliefs and not for the Kuf’fār or an apostate. After knowing this fact and to still read Salāt al-Janāzah for such a person is kufr.
Imāms of Tafsīr
From al-Malfudh, pp. 326,
Question
There are many places where the comment of the Imāms of Tafsīr are not accepted, e.g. Qādī Baydāwī and Khā’zin both have specified that Towrāt still has comprehensive details of everything.
Answer
Qādī Baydāwī and Imām Khā’zin rađiyAllāhu ánhuma are not Imāms of Tafsīr. To be an Imām of Tafsīr is one thing and to compile a book on the subject of Tafsīr is totally a different thing altogether. The Imāms of Tafsīr are the illustrious Sahāba rađiyAllāhu ánhum and only the distinguished ‘Ulamā amongst the Tāba’īn rađiyAllāhu ánhum. Not every Tāba’ī is an Imām of Tafsīr, only the most knowledgeable amongst them who have specialised in this field are regarded as Imams of Tafsīr. Imām Mujāhid rađiyAllāhu ánhu was certainly an Imām of Tafsīr and he perfected the field under the tutorship of Sayyid al-Mufassirīn Jabar al-‘Ummah, Sayyidunā ‘Abdullāh ibn Abbās rađiyAllāhu ánhu. His commentary will certainly be accepted as authentic and unquestionable.
Ladies attending the Mosque
From al-Malfudh , pg 350 – 351:
Question
If there are women performing salāh and behind theme there is a wall. What is the condition of the salāh of the men standing behind this wall?
Answer
If the wall is so low that the men are able to see the heads or chest of the women in front, then salāh [performed by the men] is not accepted.
Question
What if the women are elderly?
Answer
Old or young, it is forbidden for women to go to the Masjid. It is stated in a blessed Hadith, “For women, salāh performed in a [secluded] cellar is better than that performed in their [private] room. Salāh performed in her room is better than that performed by her in the veranda [of her home]. Salāh in her veranda is better than the salāh performed in the courtyard [of her home]. And the salāh performed in the courtyard is better than the salāh performed in my Masjid [Masjid al-Nabawi Sharif].”[1]
Thus, women are exempted from performing salāh with the congregation in a Masjid. In fact, it is forbidden by the Sharī’āh for women to perform salāh in a Masjid. Their association and intermingling with men is never empty of Fitnah. Look around you today! What is the moral situation of the Muslim society? Does this not open the eyes of the Muslim?
[1] In this hadîth, Sayyiduna RasulAllah sallallahu alayhi wasallam emphasises that the more a woman hides herself in performing salāh, the better and more excellent it is for her.
A reason for decrease in ones provision
Sadr-as Sharia' Mawlana Mufti Muhammad Amjad Ali Aazmi radi Allahu anhu says,
'It is desirable to trim one's nails on Friday but if they are very long one should not wait for Friday because letting one's nails grow in length is a cause for decrease in one's provisions.' (Bahar-e Shariah, Part 4, Pg 195, Madina-tul-Murshid Bareilly Sharif)
Reward of celebrating the birth of the Beloved Prophet şallAllāhu álayhi wa sallam
Sayyidunā Shaykh Ul-Muhaqqiq Abd-al Haq, the great Muhaddith of Delhi rađiyAllāhu ánhu says,
The reward of celebrating the birth of the Beloved Prophet şallAllāhu álayhi wa sallam is that through his mercy, Allâh Almighty enters these people into Jannah-tun-Naeem. Muslims have always celebrated the birth of the Beloved Prophet şallAllāhu álayhi wa sallam by cooking feasts, inviting guests and by giving charity in abundance. They express their happiness and spend open-heartedly. Through the blessing of this, Allâh Almighty showers his blessings upon them.[1]
Human with a dog’s face
Hujjatul Islam, Qutbul Wujūd, Imām Muhammad al-Ghazāli states in Kimiye Sa-ā’dat:
Sayyidunā Ibrahīm Bin Maisarah rađiyAllāhu ánhu has said that those individuals who take part in obscene talk, on the Day of Judgement will appear with faces as dogs.
Meaning of the word Jumm’ah
The renowned Mufassir, Hakīm Ul-Ummah Muftī Ahmad Yâr Naeemī raĥimahullah states in Mirâ’at Sharh al-Mishkāt,
This day (Friday) is called Jumm’ah because this is the day that the whole of creation was gathered (mujtama’) together, and the clay of Sayyidunā Adam Safiyyullâh álayhis salâm was collected (jam’), and because people gather (jam’) and perform the Friday Salâh on this day. Before the advent of Islam, the Arabs called this day Arūbah.
A request presented before the tongue
The Beloved Prophet şallAllāhu álayhi wa sallam has said:
When a person wakes in the morning, the different parts of the body warn the tongue and say that think about us and be scared of Allâh Almighty because we are connected with you, and if you remain straight we will also remain straight, but if you deviate we will also deviate.
The benefit of speaking about good
The Beloved Messenger of Allâh şallAllāhu álayhi wa sallam has said: In heaven there are huge palaces whose interior can be seen from outside the palace and the exterior from inside the palace. Somebody asked: O Prophet of Allâh şallAllāhu álayhi wa sallam for who are these made? The reply was: For those who talk about good things.
Narrated by Imâm at-Tirmizī
The dead will intercede
The Beloved Messenger of Allâh şallAllāhu álayhi wa sallam has stated that if someone passes by a cemetery and recites Sūrah al-Fâteha, Sūrah Ikhlâs and Sūrah Takathur and then does Du’ā,
Oh Allâh Almighty! Send the reward of whatever I have recited to the believing men and women
The blessings of Du’â (supplication)
The Beloved Prophet şallAllāhu álayhi wa sallam has said,
The people of my Ummah will enter their graves carrying the burden of their sins but when they rise [the day of judgement], they will be sinless because their sins would have been forgiven due to the Du’â of believers.[1]
Being deprived of blessings in one's provisions
Unlimited blessings on the Seal of Prophethood
Unlimited blessings on the Seal of Prophethood
Millions of salutations on the end of the era of Messengers
Millions of salutations on one crowned with success
Before whom the kings silently stood to attention
The bridegroom garlanded with powers of intercession
Millions of salutations on his immensely good nature
Millions of salutations on that enriching glance
Which brought life in whichever direction it turned
The blessed mouth whose every word was a revelation from Allah
Millions of salutations on the fountain of knowledge and wisdom
The tongue which was the key to all the orders of Allah
Millions of salutations on its well-established governance
Millions of salutations on the seal of Prophethood
Which abides like the Black Stone of the Ka'ba in the heart
He owned the whole world yet fed on barley bread alone
Millions of salutations on that contented appetite
The beautiful moment when Tayba's moon shone bright
Millions of salutations on that joy-filling moment of his birth
A billion salutations on him from his Lord
Millions of salutations on his companions and offspring
Complete blessings on those who tread the spiritual Path
Millions of salutations on those who live by the Sacred Law
I am not the only one with a claim in his mercy
Millions of salutations on all the followers of that king
Millions of salutations on the end of the era of Messengers
Millions of salutations on one crowned with success
Before whom the kings silently stood to attention
The bridegroom garlanded with powers of intercession
Millions of salutations on his immensely good nature
Millions of salutations on that enriching glance
Which brought life in whichever direction it turned
The blessed mouth whose every word was a revelation from Allah
Millions of salutations on the fountain of knowledge and wisdom
The tongue which was the key to all the orders of Allah
Millions of salutations on its well-established governance
Millions of salutations on the seal of Prophethood
Which abides like the Black Stone of the Ka'ba in the heart
He owned the whole world yet fed on barley bread alone
Millions of salutations on that contented appetite
The beautiful moment when Tayba's moon shone bright
Millions of salutations on that joy-filling moment of his birth
A billion salutations on him from his Lord
Millions of salutations on his companions and offspring
Complete blessings on those who tread the spiritual Path
Millions of salutations on those who live by the Sacred Law
I am not the only one with a claim in his mercy
Millions of salutations on all the followers of that king
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