Translation of Mustafa jane rahmat

salam
I don't know about India, but in Pakistan and a lot of the Pakistani masajid in England, they read another salam when close to finishing the recitation of the salam, after jumu'ah. I don't know all the ash'ar but some of the lines are as follows
assalam aey sabz gumbad ke makeen
assalam aey naqsh e hub e kibriya
assalam aey peshwa e jibrail
assalam aey khuda ke ladle pyare rasool
ye salam e aajizana ho qabool

These are not ash'ar as I don't remember any full she of this salam
1) Does anyone know who this salam is by?
2) Is it permissible to read this salam as well: after salam e raza?

 

binbaz says:
فالواجب على العاقل أن يميز بين الأمرين، وأن يكون على بصيرة، فإذا قلت لأخيك: يا أخي، ناولني هذه السجادة، أو ناولني هذا الإناء، أو أقرضني كذا، هذا حاضر يسمع كلامك؛ لا بأس بإجماع المسلمين، لا حرج في ذلك

it is necessary for a rational person to make the difference between these two scenarios, and reflect upon it.
if you told your brother: "o brother, give me this prayer rug" or "hand me the cup" or "give me a loan"
then, he is present - he hears your speech - there is no problem with this according to unanimous agreement of muslims.
nothing wrong with it.
​

when did bin baz get knowledge of unseen that it is impossible for anbiya or awliya to hear from afar? or that it is a sharayi or rational impossibility? which hadith or aayat explicitly says this?

and the irony, he appeals to one's intelligence - after making moronic judgements!

the wahabi should first prove from nass that it is impossible for anyone to hear from afar and that it is a divine attribute. isn't that the illah, he cited for making it shirk?

if not, admit that you are so ignorant that you don't even know the basic definition of "shirk" even though you keep chanting it 24/7. mindless mumbling of meaningless matter.

 

one more point remained.

that the ability to hear from near and far - is a karamat for non-prophets as well. in the narration about sayyiduna umar who called out from afar and sayyiduna sariyah heard him. "o sariyah look towards the mountain".

and of course, istighatha - that he hears from afar and helps.

----
the wahabi and devbandi deniers were fixated on this aspect and claimed this to be shirk. look at the heretic benbozo's fatwa [doing his taqlid is shirk]: https://binbaz.org.sa/fatwas/15495/حكم-الاستغاثة-بالاموات [link]

according to him "calling from afar is shirk akbar" - any sahih hadith that describes this? i am not interested in the interpretations or "ijtihad" of intellectually challenged but parrot-learners with blinded insight. he was blind in this world and will be raised blind in the akhirah, mubtadiy.

which hadith or aayat says that "calling the dead from afar is shirk akbar?" this is extreme audacity in the Presence of Allah ta'ala only an ignorant wahabi can spout.

binbaz says: even calling a living person from afar, such as makkah or egypt - from somewhere else is the hukm of mayyit, so it is shirk akbar.

and citing verses which clearly mean "worship" alongside Allah, he says "du'a" / calling is therefore shirk.
he cannot make it absolute (muTlaq) because then, any kind of "calling/dua'a" would become shirk. and their da'wah centre would become shirk center. but there is no specification in the aayah that only absent people or dead people are the subject of the aayah.

the moronic exception: "if the person is present in front of you, then there is no problem" - which portion of the ayah or the hadith specifies this? this is YOUR interpretation, because you had to reconcile two verses - and you plucked out this rule of "oh because he was present, therefore it is permissible"

anyway, wahabi/devbandi idiotic objections have been demolished by ulama ages ago.

====
because their stunted minds were fixated on two or three narrations and their limited intellect could not crawl outside a small space; they assumed that "hearing from afar, is a divine attribute" and therefore they slammed it as 'shirk akbar'

and this is the muddled belief of daniel "calling someone you cannot see"
how about calling over the phone? calling fire brigade, police or ambulance? with the belief that they can help?

i don't know but there will be explanations on how it is asbab etc from the wahabi/salafi/devbandi brigade - but they can never present scriptural proof on which kind of calling is allowed and which is shirk - it is purely their own adjustments to suit the wahabi agenda because they are blind followers of shaykh najdi.

====
ironically like the khawarij, daniel so despises, he too applies the verses revealed for mushrikin upon muslims! no muslims call upon awliya anbiya ALONGSIDE Allah. rather, they call upon them as intermediaries, shufa'aa and as wasilah.

the wahabis are dumb - and they cannot think beyond the literal meanings of a few hadith and aayat.

nas'alu Allah al aafiyah.

 

Yes you don't come up with these kind of explanations as a hobbyist or as a casual crash course student, his explanations show lifelong passion and dedication to the works of Ala Hazrat as well as learning deen at the expense of duniyawi commitments.

 

based on the definitions below, some miracles of the Prophet sallAllahu alayhi wa sallam are classified as karamat.
regardless, in this couplet, karamat is used both as a miracle and as honoured; and the wordplay of kaan as in ear/treasure trove.

duur o nazdeek kay sun'nay walay woh kaan
kaan e la'al e karamat pay lakhon salaam

those ears (kaan) that could hear from near and from afar
millions of blessings upon the treasure trove of gems of honour [or miracles as diamonds]​

in the second line, kaan = treasure trove [ma'adan], or mine [as in mine of gems].
it is often overlooked, in spite of being obvious: the ear canal resembles a cave - and alahazrat alludes to this as being "honoured gem-mines."

la'al is also used for a ruby - and the Prophet's complexion sallAllahu alayhi wa sallam being intensely fair with a pink hue also indicate that his blessed ears were reddish. and it is commonly observed of people of fair complexion - that their ears have a bright reddish hue.

thus the couplet can be read as:

{kaan e la'al} e {karamat} the blessed treasure trove/ mine of gems.
or
{kaan} e {la'al e karamat} treasure trove of honoured gems.

----
kaan can be read as the 'ear' even in the second line, describing the blessed ears as "honoured gems".
i.e his ears which can hear from near and from afar, those ears, those honoured gems!

kaan la'al e karamat: his ears, like noble and blessed rubies.


----

إنِّي أرَى ما لا ترَونَ وأسمعُ ما لا تسمَعون ، أطَّتِ السماءُ وحق لها أن تَئِطَّ ؛ ما فيها موضِعُ أربعِ أصابِعَ إلا ومَلَكٌ واضِعٌ جبهَتَهُ لله ساجدًا

indeed i see what you do not see and hear what you do not hear; i hear the creaking of the heavens, and it deserves to do so because there is not a space of four fingers where the foreheads of the angels are not placed in prostration to Allah ta'ala...​

part of the hadith of abu dhar al-ghifari, tirmidhi, #2312; ibn majah, 4190; musnad ahmad #21516.

----
apparently, according to modern discoveries - there are sounds in the universe which human ears do not detect. they have converted these signals to audible frequencies, for example:

certainly, the above sounds are not the ones mentioned in the hadith. but what this demonstrates is that there are sounds humans do not hear - but the Prophet sallAllahu alayhi wa sallam was given this miraculous capability to hear sounds from far off and sounds that ordinarily humans cannot detect.

----
Allah ta'ala knows best.

 

it because of this reason, the mutizalah denied/rejected the karamaat of awliya. because, according to them, it would then be difficult to differentiate between the claim of a prophet and a waliy. in other words, it would be difficult to differentiate between a 'miracle' if it is either mujizah or a karamah, and false claimants could then claim prophethood.

========
our ulama [i.e. ahl al-sunnah] said: firstly, karamah - miracles for non-prophets - are proven by naSS in the qur'an. such as asif ibn barkhiya bringing the throne of bilqis in the blinking of an eye. or the miracles for sayyidah mariyam etc. and we know they are not prophets.

secondly, a waliy has to be an obedient ummati of a prophet. if he dares to claim prophethood, he becomes a kafir - so he will not be a waliy anymore, nor the 'supernatural occurrence' be a karamah. this will be termed 'istidraj' in such a case.

third: a waliy is a subordinate of a Prophet. thus, every karamah of a waliy is a corollary, or extension of the mujizah of the prophet. (i.e. the waliy gains honour or karamah because of being a true follower of the Prophet, not independently)

fourth: a mujizah is in response to a prophet's claim that he is a prophet. suppose a non-prophet claimed to be a prophet, and he was challenged to do something miraculous to prove his prophethood - it is rationally impossible that his false claim would be validated.

whereas, a waliy does not claim to be a prophet, acknowledges he is subservient to the prophet and his follower; and the miracle can happen for him not as a challenge to prove his prophethood. [of course, the mutazilah argue "then how can you differentiate between a liar and true prophet?" - some answers above, more argumentes can be seen in kalam works.]

---
there is another small difference among ulama - some said: karamah of a waliy is not on-demand and is involuntary. meaning, miracles occur for a waliy without his will or his announcing a certain thing to happen. others said, such a specification is not necessary. karamah can be at will or without the waliy's actively claiming a miracle. [again the example of asif ibn barkhiya who said: "i will bring the throne in a blink of an eye"]

----
Allah knows best.

 

there is some fine differences between karamah and mujizah.

mujizah is for prophets ONLY
karamah can be for both prophets and non-prophets (i.e. waliy)

---
in the context of anbiya, mujizah is:

- after they declare their nubuwwah (claim that they are prophets)
- and when they are challenged (taHaddi) to prove their claim
- is either as an exact response to the challenge ("show me this this this..." and the prophet displays the miracle accordingly)
- or a general miracle, but still as a response ("show me something miraculous...")

in other words, a prophetic-miracle is evidence and proof of his prophethood.

----
karamah, on the other hand can happen to non-prophets (as is well known) as well as prophets (when it is not as a response to prove their prophethood).

so miraculous occurrences for prophets can be both mujizah and karamah.

Allah ta'ala knows best.

====
[there is an extended footnote in translation of bahar vol.1و which is almost ready for release but just pending a few final touches. Allahu'l musta'an wa alayhi't tuklan]

 

JazakAllah

 

Very poor translation. Ala Hazrat's Salam is a treasure best enjoyed n understood in Urdu.

Just the opening line a master piece ...

Mustafa jaan e rahmat pay lakhoon salam.
(Limitless salutations be upon Mustafa the life of mercy).
Shama e bazm e hidayat pay lakhoon salam.
(Limitless salutations be on sun of gathering of guidance).

Insha Allah I will translate it. Gradually. Couple of lines a time. Consider this a start.

 

In the couplet "Mustafa Jane Rehmat Pe Lakhon Salaam"

Duur O Nazdeek Ke Sunne Waale Wo Kaan
Kaan-e-La'le Karamat Pe Lakhon Salaam.

Why is it referred to as karamat and not maujizah? Since the act of hearing the voices of the ummati by Sarkar ﷺ is a continuous process, shouldn’t it be classified as a maujizah rather than a karamat, given that miracles performed by prophets are typically termed maujizah?

 

I agree with you completely these poor translations do such a disservice to the great work of the Shaykh rahimahullahu Ta'ala

 

i hope someone else translates the remaining verses too insha Allah...

 

:s1:
i agree with aH's summation but did not want to say it!
a lengthy portion of the Salam has been translated by someone else here:
http://www.masud.co.uk/ISLAM/misc/Hilya_ala_hazrat.htm

some may prefer it to prof. sahib's translation.

 

i apologize if i offend someone here, but prof.qureshi's translation [as mentioned in the link] has taken the very soul out of alaHazrat's beautiful and moving salam [and thereafter buried it six feet deep.]

personally, i prefer it to be left untranslated to such a bland translation. poetic nuances, cross references and rich expressions are all swept away under the jute carpet of end-rhymes.

i don't mean that nobody should translate just because the original beauty cannot be matched. anyone who attempts to translate alaHazrat's poems will find it challenging and mistakes are inevitable; but at least, they should be somewhere in the vicinity of the poem. not on a different planet altogether.

 

As-salamu 'alaykum

It's perfect. May Allah reward you. Thank you very much.

Fi amanillah

 

Bismillah irrahmin irrahim

Assalaamu Alaykum,

[FONT=&quot]Blessed be Mustafa, mercy for mankind[/FONT]
[FONT=&quot] [/FONT]
Mustafa Jaan-e-Rehmat Pe Laakhon Salam
Translated By: Prof. G.D. Qureshi

http://www.ishaateislam.net/audio/lyrics/HBE/MustafaJaaneRehmat.htm

Also many more translations at the link below

http://www.ishaateislam.net/audio/lyrics.htm

Wassalaamu Alaykum