THE DIWANS OF SHAYKH-AL-ISLAM IBRAHIM NIASSE (RA)
By: Imam Fakhruddin Owaisi (South Africa)
Introduction:
A Diwan is a collection of poems that end or start with all
or most letters of the Arabic alphabet. Arab poets have composed Diwans
from time immemorial.
The Diwans of our grand-master Mawlana Shaykh al-Islam Shaykh
Ibrahim Niasse (RA) are considered amongst the best, most eloquent and most
in-depth poetry ever composed in praise (Madih) of the Best of Creation,
our master Muhammad, the Prophet of Allah (SAW).
Shaykh Ibrahim (RA) himself called these Diwans “The
fruit of my life”. For the joy of his life was to praise the beloved Prophet
(SAW):
رأيت ثناء الهاشمي
تلذذي * و نعم ملاذي في الخطوب و منقذي
Praising the Hashemite (Prophet) is my enjoyment
And it is my best refuge and saviour in all difficulties
Indeed, it was the legacy he wanted to leave behind as he stated
in the last poem of Madih he composed:
ثقافة إبراهيم و العلم كله
* مديح الإمام الهاشمي و فضله
The legacy of Ibrahim
and all knowledge in fact…
Is to praise the
Hashemite Master and recognize his greatness!
Over a span of 50 years (approx. 1925-1975), Shaykh Ibrahim
Niasse (RA) composed 11 Diwans in praise of the Prophet (SAW), with a
total of 295 poems and thousands of couplets. He further composed 2 Diwans
in praise of the Seal of the Saints Mawlana Shaykh Ahmad al-Tijani (RA), a Diwan
in praise of his own teachers and shaykhs, a Diwan in Tawassul
through the Surahs of the Holy Qur’an, and a Diwan containing
advices for seekers (which includes the famous poem Ruh al-Adab as well).
The grand total is 16 Diwans. And there are many poems and poetic
compositions found outside of these Diwans as well.
These Diwans were composed by Shaykh Ibrahim (RA) in
Senegal, Madinah, and throughout the different lands he journeyed to and from.
In fact, he (RA) was proud of the fact that he even composed his Madih
poetry in the skies, on a plane:
أخاطبه بالشعر و القلم الذي
* يقرب أقصى ما أكن مترجما
I address him with my poetry and my pen
That expresses best my deepest feelings
ببر و بحر قد بعثت مدائحي و
* ذا اليوم أشدوا في الهوا متجمجما
On land and on sea, I have spread my praises
And today I sing them in the air!
Details
of the Diwans:
Herewith are the names of the 11 Diwans in praise of the
Best of Creation (SAW):
1- Taysir al-Wusul ila Hadrat al-Rasul (Easing the Access
to the Presence of the Messenger).
2- Iksir al-Sa’adat fi Mad’hi Sayyid al-Sadat (The Elixir
of Joys in praise of the Master of Masters).
3- Salwat al-Shujun fi Mad’hi al-Nabi al-Ma’mun (Consoling
the Sorrows by the praise of the Trusted Prophet).
4- Al-‘Urwat al-Wuthqa fi al-Istighathah bi-Sayyid al-Wara
(The Firm handhold in beseeching the Best of People).
This Diwan is popularly printed as Awthaq al-‘Ura fi
mad’hi Sayyid al-Wara (The Firmest handhold in praising the Best of People),
but the above name is what the most accurate Mauritanian edition affirms.
5- Shifa al-Asqam fi Mad’hi Sayyid al-Anam (The Cure of
Illnesses by the praise of the Master of Mankind).
6- Manasik Ahl al-Widad fi Mad’hi Khayr al-‘Ibad (The Rituals
of the People of Love in praise of the Best of - God’s - Servants).
7- Nur al-Haqq fi Mad’hi alladhi Ja’a bi al-Sidq (The
Divine Light in praise of the One who came with the Truth).
8- Kanz al-‘Arifin fi Madh’hi Sayyid al-Awwalin wa al-Akhirin
(The Treasure of the Gnostics in praise of the Chief of all those came Before
and all those who came After).
This particular Diwan was usually printed at the end of
the Dawawin al-Sitt (Compilation of the 6 main Diwans), and
consists of 6 poems only, 5 of which were selected from the other Diwans.
They were considered to be the “essence of those Diwans”. This would
make this particular Diwan un-original, except for one poem. However, in
the recent comprehensive Mauritanian edition of the Diwans, the learned
compiler Shaykh Muhammad Abd-Allah, added to this Diwan those Madih
poems of Shaykh Ibrahim (RA) not found in his other Diwans, and
scattered in various manuscripts and recordings. This made the total number of
original poems in this Diwan to be 25! May Allah reward him for his
effort!
9- Jabr al-Kasr fi Mad’hi Shafi’i Yawm al-Hashr (The
Healing of Injury through the praise of the Intercessor of the Day of
Resurrection). It is said that the following poem of this Diwan was the
first poem Shaykh Ibrahim (RA) wrote in praise of the Prophet (SAW):
فاسق مغنى بطيبة يا خليلي
بغروب الدموع و ارو غليلي
O my friend! Water that
garden in Taybah (Madinah)…
With my tears! And
quench my burning passion!
10- Miftah al-‘Atiyyah fi al-Istighathat
bi-Khayr al-Bariyyah (The Key of Bounty in beseeching the Best of Creation).
11- Sayr al-Qalb bi Mad’hi al-Mustafa al-Hibb ila Hadrat
al-Rabb (The Journey of the Heart to the Presence of the Lord through
praising the beloved Chosen One).
This was the last Diwan compiled by Shaykh-al-Islam (RA).
It doesn’t include the letter Za ظ in it as well. When
Shaykh Muhammad Abd-Allah Wuld al-Sayyid enquired from the author (RA) about
this, his reply indicated a mystical secret behind the omission of that letter
from that particular Diwan at that time. Some scholars of the Tijani
Faydah, such as the learned Shaykh Ibrahim Mahmud Diop (aka Joob) maintain that
the original name of this Diwan does not include the word “mad’hi”
in it. Thus the recent brilliantly annotated Moroccan edition of his son Shaykh
Ibrahim Diop (Junior), omits that word from the cover. On the other hand, in
his well-researched Mauritanian edition, Shaykh Muhammad bin al-Shaykh
Abd-Allah has titled this Diwan in a third way: Sayr al-Qalb ila
Hadrat al-Rab bi Mad’hi al-Mustafa al-Hibb.
The two Diwans of Shaykh Ibrahim (RA) in praise of the
Supreme-Saint Mawlana Shaykh Ahmad al-Tijani (RA) are named:
1- Tib al-Anfas fi Mada’ih al-Khatm Abi al-Abbas (The
Fragrant Breaths in the praises of the Seal Abu al-Abbas): Consists of 29
poems, as per each letter of the Arabic alphabet.
2- Tuhfat Atayib al-Anfas fi Mad’hi al-Qutb Abi al-Abbas (A
Gift of Fragrant Breaths in praise of the Supreme-Saint Abu al-Abbas): Consists
of 27 poems, including a 118 couplet one.
In addition to these, Shaykh Ibrahim (RA) also authored other
poetic compositions such as his detailed travelogues to the Hijaz, Morocco,
Mauritania, Nigeria, Ghana, Mali, Guinea Conakry and other places. But these do
not concern us here.
With regards to his poetry in praise of the Messenger of Allah
(SAW), it basically revolves around 4 essential themes:
1- Describing his physical attributes and their beauty
2- Highlighting his spiritual ranks and miracles
3- Yearning for him and his blessed resting place
4- Seeking his intercession and protection
The
Publication of the Diwans:
Shaykh Ibrahim (RA) would usually write down these poems as they
were inspired to him, in various notebooks and pages. Many of these are still
preserved in his house in Medina-Baye. His trusted servant, son-in-law and
Khalifah Saydi Ali Cisse (RA) would copy them as well. It is Saydi Ali Cisse
(RA) in fact, who compiled all these scattered poems together in the form of Diwans,
which were then given a name by Shaykh Ibrahim (RA).
Shaykh Ibrahim (RA) specifically praised Saydi Ali Cisse (RA)
for this great service of his stating:
علي خديمي خازن السر كاتبي
بتزيين مدحي قد علا كل فائق
Ali! My beloved servant and scribe! The keeper of my secrets!
By compiling my poems in praise of the Prophet, he has surpassed
all in excellence!
(From: Diwan Awthaq al-Ura)
The first 8 of the above-mentioned Diwans were printed
together in one compendium, in Nigeria, during the lifetime of Mawlana Shaykh
Ibrahim (RA), and entitled as “al-Dawawin al-Sitt” i.e. “The 6
Diwans”, as the other two smaller Diwans were considered later
additions to it. This edition also included explanatory notes by two of Shaykh
Ibrahim (RA)’s senior most Khalifahs in Nigeria and renowned scholars, Shaykh
Abu-Bakr Atiqu (RA) and Shaykh Muhammad Thani Kafanga (RA). Without their
footnotes, the Diwans would be inaccessible to most readers, as the
Arabic words and terminologies used by Shaykh Ibrahim (RA) are very
sophisticated. Both Shaykhs had the permission and blessing of Shaykh Ibrahim
(RA) in their explanatory work on the Diwans.
Diwans 9 and 10 mentioned above, were printed in another volume
entitled “Jami‘ Jawami‘ al-Dawawin” i.e. “The Compilation of the Comprehensive
Diwans”, also in Nigeria and during the lifetime of the Shaykh (RA), under
the supervision of Saydi Ali Cisse (RA). This edition also included the Diwans
of the Shaykh (RA) in praise of Mawlana Shaykh Ahmad al-Tijani (RA), the Diwan
in praise of his own teachers and shaykhs, the Diwan in Tawassul
through the Holy Qur’an, and a Diwan containing advices for seekers.
The subsequent Lebanese prints of al-Dawawin al-Sitt and Jam‘
Jawami‘ al-Dawawin spread far and wide and are memorized and recited by
millions.
Diwan number 11 mentioned above (Sayr al-Qalb) has always been
published separately, as it’s a fairly late Diwan; in fact the last to
be composed by Mawlana Shaykh-al-Islam (RA). It’s most popular edition is the
one printed in Kaolack Senegal, under the auspices of the author’s noble son
Shaykh Muhammad al-Amin (Baba Lamine) Niasse, and with the penmanship of the
famous Senegalese calligrapher Muhammad al-Amin Tahir Njaye.
Typos
in the current Diwans:
While much care was given in the compilation of these blessed Diwans,
the most popularly circulated editions contain many typing errors, which affect
the meanings of the poems sometimes. Most of these errors are when one letter or
word is mistakenly printed as another similar letter or word. There are also
errors in Tashkil (the vowel signs of Fat’hah, Kasrah, Dammah…etc).
Readers and reciters of the Diwan are therefore advised
to refer to senior Muqaddams of Shaykh Ibrahim (RA) or older handwritten copies
of the Diwan, when confused about a particular wording or it's meaning.
The handwritten copies of the Diwan (in Ajami script)
prevalent in Nigeria usually contain fewer errors, as I have noticed.
My own copies of the Diwans have numerous corrections,
made over the years, particularly during renditions of the blessed Diwan
in front of the learned Shaykh Baye Haiba of Mauritania, who knows these Diwans
by heart, from direct oral transmission going back to Shaykh Ibrahim (RA).
Here, it gives me great pleasure to announce that the latest
comprehensive print of all the Diwans entitled من آفاق الشعر (1439 AH) has
corrected nearly all these errors.
This edition was diligently prepared by the renowned Mauritanian
Muqaddam of Shaykh Ibrahim (RA), and the compiler of his famed Tafsir,
Shaykh Muhammad bin al-Shaykh Abd-Allah al-Jayjabi, may Allah reward him.
I request everyone to refer to this latest Mauritanian edition,
for any serious study of the Diwans of Shaykh Ibrahim Niasse (RA).
Do note however, that while the new Mauritanian print has
corrected these typos as per the original wording of Mawlana Shaykh Ibrahim
(RA), it has not highlighted those corrections or outlined them in a list
(which would have been very beneficial).
Therefore, I provide here 27 examples of words that were distorted in
the older popular prints that most people have, which I personally noted.
I strongly urge everyone to manually correct their copies of the
Diwan from this list:
1- Under the Harf al-Ha‘ in the Diwan Taysir al-Wusul,
the word للرقيق has been wrongly
typed as للرفيق in the following
line:
أعلل نفسي بالوصال فعله
* يجود بوصل للرقيق المحرر
This typo changes the meaning completely.
2- Under the Harf al-Ta‘ in the same Diwan,
the word صلنيوا has been wrongly
typed as وصلنيأ in the following
line:
قد استأصل المحبوب كلي و جملتي
* و واصلني و الغيريات تولت
3- In the same poem, the word العبد has been wrongly typed as الحب in the following line:
و ها إن هذا العبد غيب إلهنا
* و قلب الورى و الذات فيه تجلت
4- Under the Harf al-Qaf in the Diwan Iksir al-Sa’adat,
the word الغير has been wrongly
typed as الغيد in the following line:
ألا جالس المختار بالحب معرضا
* عن الغير تأت للمطالب من فوق
This typo changes the meaning completely.
5- Under the Harf al-Mim in the Diwan Salwat al-Shujun,
the word بذينكhas been wrongly
typed as بذنبك in the following line:
عليه مع الآل الكرام و صحبه
* صلاة و تسليم بذينك أختم
This typo changes the meaning completely.
6- In the same poem, the word عقيقهhas been wrongly typed as صقيعهin the following
line:
يذكرني وادي النقا و عقيقه
* و للصخرة الملساء وداد و مغرم
This typo also changes the meaning completely.
7- Under the Harf al-Ra in the Diwan Salwat al-Shujun,
the word لطه has been omitted
in the first line:
أجير لمن يأوي إلي لأنني *
خديم لطه الهاشمي أجير
This typo affects the rhyming of the couplet.
8- In the same poem, the word تكن has been wrongly typed as تكلin the following
line:
تراني و إني غائب فيه حاضرا
* و فات لسانا ما تكن صدور
This typo also changes the meaning completely.
9- Also in the same poem, the word ذلك has been wrongly typed as ذاكin the following
line:
فبيعي و حرثي ثم كسبي بذكره
* و ذلك بيع لا تراه يبور
This typo affects the grammar of the sentence.
10- Also in the same poem, the word يعزز has been wrongly typed as يعزin the following
line:
يعزز من قد شاء و هو يذله
* فمنه العطا و المنع و هو خبير
This typo affects the rhyming of the couplet.
11- Also in the same poem, the word فشمسهم has been wrongly been typed as شمسهمin the following
line:
فشمسهم خير الأنام و كلهم
* كواكبه وسط الصفاء تدور
This typo affects the rhyming of the couplet.
12- Under the Harf al-Ya’ in the Diwan Awthaq al-‘Ura,
the word الماسكين has wrongly been
typed as المالكينin the following line:
وصول جميع الماسكين بحبليا
* تحققه من لم يكذب بربيا
This typo changes the meaning completely.
13- Under the Harf al-Ha in the Diwan Awthaq al-‘Ura, the word الخلق has been wrongly typed as الخالق in the following
line:
محى حب خير الخلق حب سواه * بقلبي الذي أحياه سر سناه
This typo also changes the meaning completely.
14- Under the Harf al-Hamzah in the Diwan Awthaq
al-‘Ura, the word الله has been
mistakenly omitted in the following line:
عليه صلاة الله ثم سلامه
* و آل و صحب مصطفين صفاءا
This typo also changes the meaning completely.
15- Under the Harf al-‘Ayn in the same Diwan, the
word هويت has been wrongly
typed as سويت in the following line:
هويت رسول الله طه المشفعا
* لدى الحق من قصر الضلالة زعزعا
This typo also changes the meaning completely.
16 – In the same poem, the word مترعا has been wrongly
typed as منزعاin the following
line:
عليه صلاة الله ثم سلامه
* صلاة تصير العبد دهرا مترعا
17 – Also in the same poem, the word لمن has been omitted
in the following line:
عليه صلاة الله ثم سلامه
* بها ندم لمن لذا الفيض شنعا
18- Under the Harf al-Lam in the Diwan
Manasik Ahl al-Widad, the word بجل has been wrongly typed as يحلin the following
line:
و حسبي أرى شيئا رآه محمدا
* و أنزل أرضا كان فيها و ذا بجل
This typo also changes the meaning completely.
19- Under the Harf al-Ba in the Diwan Manasik Ahl
al-Widad, the word حفت has been wrongly
typed as جفتin the following
line:
كئيب عليل مغرم و متيم
* به حفت الأجناس و هو غريب
This typo also changes the meaning completely.
20-
In the
same poem, the word القيود has been wrongly
typed as الغيودin the following
line:
بحقك فاشفع في فإنني مقيد * مع
العرج خلفا و القيود ذنوب
This typo also changes the meaning completely.
21- Under the Harf al-Dal in the same Diwan, the
word عراني has been wrongly
typed as عرتني in the following line:
دليل على ما قد دهاني و إنني
* عراني حال في الوداد شديد
This typo also changes the meaning completely.
22- Under the Harf
al-Nun in the Diwan آNur al-Haqq, the word أجزني has been wrongly typed as أجرني in the following
line:
فلابن
زهير قد أجزت ببردة * أجزني ببرد و أقبل المدح و أقبلن
23- Under the Bahr al-Khafif in the Diwan
Jabr al-Kasr, the word ارو has been wrongly typed as ارمin the following
line:
بغروب الدموع و ارو غليلي فاسق مغنى بطيبة يا خليلي
*
This typo changes the meaning completely.
24- Under the Harf
al-Lam in the Diwan Sayr al-Qalb, the word بجل has been wrongly typed as يحلin the following
line:
و حسبي أرى شيئا رآه محمدا
* و أنزل أرضا كان فيها و ذا بجل
This typo also changes the meaning completely.
25- Under the Harf al-Ha‘ in the Diwan
Sayr al-Qalb, the word من has been wrongly typed as مل in the following line:
و من برياض من جمال و خضرة
* و طيب هواء و هي في الرتبة
القصوى
26- Under the Harf al-Waw in the Diwan
Sayr al-Qalb, the word القرم has been wrongly typed as القوم in the following line:
إن سألوا قد زرتم القرم عاقبا
* و هل أتحف الزوار منه مواهبا
In the same poem, the word كل has wrongly been vowelled with a dammah than a fathah,
thus changing the meaning. This is in the following line: و يحمل كل الكل للضيف مكرما.
27- Under the Harf
al-Dad in the Diwan Sayr al-Qalb, the word سكان has been wrongly typed as مكان in the following
line:
أروني كأمثال العتيق و من غدا
* سراجا لسكان العلا من تخلفا
28- Under the Harf al-Sad in the Diwan Taysir al-Wusul, the word مخصص has been wrongly typed as مخصض in the following line:
لقدجال قبل الكون في الغيب
وحده * بعز و تشريف و سر مخصص
Final
words
Just like Shaykh Ibrahim (RA) wrote Diwans in praise of his
beloved Prophet (SAW), some of his muqaddams also wrote Diwans in praise
of him. Most prominent amongst them was the Mauritanian Khalifah, al-Shaykhan,
whose poetic prowess was exceptional.
It is narrated that one day al-Shaykhan recited one of his poems
to Shaykh Ibrahim (RA) and asked his opinion of it. So Shaykh Ibrahim (RA)
replied:
“Your poetry is better
than mine. But the one I praise is greater than the one you praise…….لكن ممدوحي خيرا من ممدوحك”!!!
Mawlana
Shaykh Ibrahim Niasse (RA) considered his poems in praise of the Messenger (SAW)
as an eternal calling upon him. He states:
ضمنت مديح الهاشمي و قد رشا *
قديما بقلبي نور أمداحه رشا
I
have been guaranteed to compose his praises
For
eternally, the light of his praises was showered upon my heart!
عليه صلاة الله
ثم سلامه * أرى الدهر قرطاسي لمدحك بصبصا
May
the blessings and greetings of Allah be upon him
And
may I always turn my papers in praising you!
(From: Diwan Manasik Ahl al-Widad)
As he also said in another poem:
إنني قبل البرايا * حبه شغل الجنان
Before all creation
My heart was busy with his love
لا
ترى ذكر سواه * في فؤادي أو لساني
You
will not see the mention of other than him
In
my heart or my tongue
و
امتداح لسواه * طيف جن لا عراني
And
praising other than him (SAW)
Is
an inspiration of demons, which I am not afflicted with
(From: Diwan Jabr al-Kasr)
Mawlana Shaykh Ibrahim (RA) firmly believed that his spiritual openings came from his sincere praise
of the Prophet (SAW). He states:
و قد جاءني منه البشارات أنني
* بمدحي أفوق فوق كل الشوامخ
And I have received
glad-tidings from him that…
by praising him I have
risen above all heights
(From: Diwan Awthaq al-Ura)
And he also says:
حريص
على إهدا الثناء و المدائح * لجانب من سكناه بين جوانحي
Eager am I to gift praises and eulogies
To the one who lives in
my heart!
طويت
مقامات الرجال بحبه * دنا و تدلى لي رغم قبائحي
I cut short all the
ranks of the (Saintly) men through his love
And he brought me
close despite my sins
و
في الحج يوم العيد بالخيف من منى * جهارا أتاني المصطفى بالمنائح
And during the Hajj, on
the Day of Eid, in the Khif (Mosque) in Mina!
The Chosen One (SAW)
publicly appeared to me with Gifts
(From: Diwan Manasik Ahl al-Widad)
Mawlana Shaykh Ibrahim (RA) would happily spend his nights and
days in praising his beloved:
إذا
طربوا من ذكر سلمى و فرتنى * فلي في مدح الهاشمي حبور
And
if they are ecstatic from the mention of Salma and Fartana (i.e. pretty women)
Then
I find my joy in the praise of the Hashemite (Prophet)
أنست
به يومي و أنسج مدحه * فيومي بيمن الهاشمي قصير
He
enlivens my days, as I weave his praises
And
through him, my days are short (i.e. not tiresome)
و
ليلي من قربي إليه ملذة * به طاب أعوامي و طاب شهور
And my nights are pleasurable due to
his proximity
And by him, my months and years are
all joyous!
And he (RA) states passionately:
أخاطبه
بالمدح و هو بطيبة * و شد اشتياقي و الدموع غزير
I address him with
my praise, and he is in Taybah (Madinah)
And my yearning for
him grows and my tears continue to flow
أخاطبه
بالمدح ليلي بكولخ * و قد نام جاراتي و سد ثغور
I address him with
praises, from my night in Kaolack (in Senegal)
While my wives are
asleep and my doors are locked!
أخاطبه
بالمدح ليلي مسرة * إليه مسيري و الفؤاد قرير
I address him with
praises, and that makes my night joyous!
To him is my journey
(of the heart), and my heart is indeed content!
(From: Diwan Manasik Ahl al-Widad)
Indeed, Mawlana Shaykh (RA) had no
rest and joy except in remembering his beloved (SAW). And he considered
mentioning others as a humiliation and abomination:
لساني
ذكر المصطفى سيناله * مديح ذكي العرف دهرا مشيعا
My tongue is busy
with the mention of the Chosen One!
And he will always receive
pure and fragrant praises from me, spread all over!
و
ترداد ذكر المصطفى الدهر راحتي * و روحي و روحي سامعا و مسمعا
For repeating the
praises of the Chosen One is my relief forever
And my soul and my
comfort! Both listening and reciting!
و
مدح سوى الهادي المقفى مذلة * و مين فكل المدح فيه مجمعا
And praising other
than the Followed Guide (SAW) is indeed a humiliation…
and falsehood! For
all (that is worthy of) praise is combined in him!
(From: Diwan Taysir al-Wusul)
The
praises of the Prophet (SAW) were also his medicine and cure:
مديحي
له طبي و روضي و راحتي * و كنزي و أعدادي لكل مقام
My praises for him
are my medicine, my exercise and my rest
And my treasure, and
my preparation for every situation
ألا حبذا حب الأمين و حبذا * مدائحه تشفي جميع سقامي
Welcome always to
his love and his praises!
Welcome to his
praises that cure all my ailments!
متى نابني أمر مدحت إمامنا * فتمسي حروب الكل سبل سلام
Whenever
anything troubles me, I praise our master!
And
all the my battles become pathways of peace
و
أرجو من المختار كوني خديمه * لخادمه
تعنو ملوك الأنام
I hope from the
Chosen One (SAW), that he accepts me as his servant
All the kings of the
world, submit to his servant!!
(From: Diwan Jabr
al-Kasr)
Despite
composing thousands of lines of praises, Shaykh Ibrahim (RA) always considered
his poems to be inadequate in doing justice to the sublime status of the Best
of Creation (SAW). For him, the benefit in these praises was his only. He
states:
درأت
فسادي بالمدائح جالبا * صلاحي فإن المدح جلب المصالح
It
warded off all harm from me, and gained me all benefits
For
praising him (SAW) is the key to benefiting yourself!
و
مدحي له مزجي البضاعة قاصرا * عن الشأو هل يرضي بذكر مدائحي
For my praises are
poor and inadequate to his Rank
Would
he even be pleased by the mention of my praises?!
(From: Diwan Manasik Ahl
al-Widad)
And
in other verses he says, mentioning the great praisers and lovers of the past:
فما
ترك البوصير قولا لقائل * و كعب و حسان المديح تكلموا
For
Busiri has left nothing for anyone else to say!
And
Ka’ab and Hassan spoke in his praise (before me)
و
قد نطق القرآن بالحق مادحا * سجايا رسول الله و الذكر أحكم
And
the Qur’an itself spoke the truth, in praising
The
qualities of the Messenger of Allah! And it’s words are final!
و
تكفيه مدحا ذاته و سماته * محمد وضع جامع المدح مبرم
And
sufficient praise for him is his own being and character
(His
name) Muhammad (the Praised One)! Is the most comprehensive & decisive
praise!
(From:
Diwan Salwat al-Shujun)
On
another note, Shaykh Ibrahim (RA) firmly hoped that his poems were accepted in
the Court of the Prophet (SAW) and that he will sing them on the Day of
Judgement:
يبشره
الباري بمدحي و زورتي * اسير معي الابرار ذلك أفلح
Indeed, Our Creator
will present to him (SAW) the glad-tiding of my poems and my visits
I will travel with
the pious ones, and that is the way to success
و
إني محب خادم الباب شاعر * و أرجو التفاتا لا اذل و أكلح
For I am but a lover
of his, a poet, and a servant of his Door
All I seek is his
Glance! And that I am not humiliated and rebuked
متي
قمت وسط الأنبياء مشفعا * هنالك أشدو بالثنا و ألوح
And when you shall stand out amongst
the prophets to Intercede (on the Day of Judgement)
There I will openly sing your praises
and proclaim them!
هناك
تذكر يا شفيع مقصرا * أسير
غرام فيك يشدو و يمدح
On that day O my intercessor! Remember
this poor follower
A prisoner of your love! A singer of
your glories and praises
(From: Diwan Shifa al-Asqam)
Like all true lovers, he also
wished to present his praises to the Beloved One (SAW) and receive his reward and
approval as well:
بلى
ألقى رسول الله ألفي مدائحي * لديه و يعليني الى المنصب الحسن
Surely, I shall meet
the Messenger of Allah and present my praises to him!
And then he shall
raises me to a most beautiful position (by him)
فلابن
زهير قد أجزت ببردة * أجزني ببرد و أقبل المدح و أقبلن
As you rewarded
(Ka’ab) Ibn-Zuhayr with your Burdah (Cloak)
Reward me as well with
a Cloak and accept me and my praise!
(From: Diwan Nur al-Haqq)
By: Imam Fakhruddin Owaisi
****************************************
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