Qasida Al Burda "The Poem of the Mantle" | Chapter One

Chapter One: Nostalgic Rhapsody and Love Complaint
Chapter 2: • البردة للبوصيري | الفص...
Chapter 3: • البردة للبوصيري | الفص...
Chapter 4: • البردة للبوصيري | الفص...
Chapter 5: • البردة للبوصيري | الفص...
Chapter 6: • البردة للبوصيري | الفص...
Chapter 7: • البردة للبوصيري | الفص...
Chapter 8: • البردة للبوصيري | الفص...
Chapter 9: • البردة للبوصيري | الفص...
Chapter 10: • البردة للبوصيري | الفص...
@SadaPlus
#صدى
#SadaPlus
The Qasida Al-Burda (The Poem of the Mantle), known as The Burda, is a poem in praise of The Prophet ﷺ. It was composed by Al Busiri in the 7th century Hijri and is one of the most widely recited and memorised poems in the world. The actual title of the poem is The Celestial Lights in Praise of the Best of Creation.
The Burda consists of ten chapters. Al Busiri starts by expressing his own love for The Prophet ﷺ and then mentions his regret for past errors. The middle chapters celebrate the life of The Prophet ﷺ - his birth, his miracles, the Qur'an, his night journey and martial struggles. The final chapters of the Burda are Al Busiri's plea for The Prophet's ﷺ intercession and Allah's mercy.
The Burda's Story:
Al Busiri was affected by a debilitating sickness. He decided to write the Burda as a means of seeking Allah's forgiveness and The Prophet's ﷺ intercession. After composing Burda he saw a dream, where The Prophet ﷺ covered the Al Busiri with his ﷺ mantle (burda). He was cured as from his illness when he woke up.
The Original Burda:
Al Busiri's Burda is the most famous poem known as the Burda, but the poem originally known by that name was composed by the poet Ka'b ibn Zuhayr, one of the companions of The Prophet ﷺ. Before accepting Islam, Ka'b used his poetry to slander the Muslims. He later accepted Islam, and recited a poem to The Prophet ﷺ and other companions that he composed to express his remorse over his past actions. When he finished reciting it, The Prophet ﷺ threw his mantle (burda) to Ka'b. His poem was therefore known as the Burda.
Other spellings include Burdah, Qasidah Burdah, Qaseeda Burdah and it is also known as the Burda Shareef. It has been translated into a number of languages.
____________
The Author:
The author's full name is Muhammad b. Said b. Hammad b. Muhsin b. Abd Allah b. Sanhaj b. Hilal b. al-Sanhaji al-Busiri. He was of Berber lineage, but was born in Dallas, Egypt the year 608 AH. He emigrated to Cairo when young and memorised the Qur’an and learned the elementary sciences of the Sharīʿah and the Arabic language. He initially earned his living through writing calligraphy on tomobstones, and was soon sought out for his skill in calligraphy.
Al-Busiri went on to assume several public roles within Cairo and its surrounding areas, and after a while he started working for the Egyptian state as a clerk in the town of Balis in the eastern province, where he stayed for some years. However, he soon clashed with the civil servants around him and felt annoyance at their character after witnessing their faults. As a result, Al-Busiri compiled a number of invective poems against them, exposing their infamies. This earned him the wrath of the political elite, and soon grew weary of public office and removed himself from all government work. He returned to Cairo where he opened a primary school for children.
He then moved to Alexandria, which was a centre of sacred knowledge and Sufism. He focused his efforts on reading the prophetic biographical literature and learning about The Prophet ﷺ. He expended enormous efforts and dedicated all of his poetry and craft to praising The Prophet ﷺ. Al-Busiri passed away in Alexandria in 694 AH at the age of eighty-seven. He was buried there, in a small zawiya that was later transformed into a mosque named after him. May Allah have mercy upon him and grant him a goodly abode.
Other works: As well as the Burda, Al-Busiri also composed the Muhammadiyya and the Hamziyya.
____________
burdah, burdah shareef, burdaha, burdah qasidah, burdah nasheed, burdah english, burda arabic, al burdah status, cover burdah, imam al busiri, imam al busiri burdah, qasida muhammadia imam al, busiri, burdah imam al busiri, imam sharafuddin al busiri, al burdah imam al busiri, imam busiri qasida burda, the burdah of imam al-busiri, al busiri, busiri, busiri burda, busiri remix, al busiri, al busiri burda, busiri imam ala song, burdah al bushiri, burdah busiri, burda al busiri, burdah al qaseeda of busiri, qasidah burdah bushiri, the poem of the cloak by imam busiri, imam busiri qasida i bürde, imam busiri foundation, imam busiri story, qasida imam busiri, imam al busiri
#burdah #qasidah_burdah #imam_busiri #busiri

[@SadaPlus]

شرح الأبيات:
**البيت الأول:**
أمن تذكر جيران بذي سلم
مزجت دمعا جرى من مقلة بدم
*يتحدث عن ذكريات جيرانه في مكان يُدعى "بذي سلم". تخلط دموعه مع دمائه، مما يعبّر عن عمق حزنه. "مقلة" تعني عين.*
**البيت الثاني:**
أم هبت الريح من تلقاء كاظمة
وأومض البرق في الظلماء من إضم
*يسأل عن الرياح التي تهب من جهة "كاظمة"، مشيرًا إلى وجود برق وسط الظلام ("الظلماء")، وهو تعبير عن الأمل الذي يظهر في الأوقات الصعبة.*
**البيت الثالث:**
فما لعينيك إن قلت اكففا همتا
وما لقلبك إن قلت استفق يهم
*يتساءل عن سبب استمرار عينيه في البكاء وقلبه في الشغف، رغم محاولاته للابتعاد عن الألم. هنا يظهر تناقض بين الرغبة في السيطرة على المشاعر والعجز عن ذلك.*
**البيت الرابع:**
أيحسب الصب أن الحب منكتم
ما بين منسجم منه ومضطرم
*يتحدث عن استحالة إخفاء الحب، حيث توجد مشاعر متناقضة: "منسجم" تعني متوازن، و"مضطرم" تعني مشتعلة. يشير إلى قوة الحب وتأثيره على الشخص.*
**البيت الخامس:**
لولا الهوى لم ترق دمعا على طلل
ولا أرقت لذكر البان والعلم
*يقول إن الحب هو السبب وراء دموعه على الأطلال (الخرائب) وذكرياته مع "البان" (شجرة) و"العلم" (مكان). هنا تظهر صورة بيانية تُظهر الحنين.*
**البيت السادس:**
فكيف تنكر حبا بعدما شهدت
به عليك عدول الدمع والسقم
*يتساءل كيف يمكن إنكار الحب بعد أن شهدت دموعه ومعاناته ("السقم" تعني المرض أو الألم). هنا تظهر صورة بيانية تُبرز تأثير الحب.*
**البيت السابع:**
وأثبت الوجد خطي عبرة وضنى
مثل البهار على خديك والعنم
*يشير إلى أن عذاب الحب ترك آثارًا مثل "البهار" (نوع من التوابل) على وجه المحبوب. هنا نجد تشبيهًا يبرز جمال المحبوب وعذاب الحب.*
**البيت الثامن:**
نعم سرى طيف من أهوى فأرقني
والحب يعترض اللذات بالألم
*يقول إن طيف المحبوب أرقه، وأن الحب يجلب الألم حتى في لحظات السعادة. "الألم" هنا يتناقض مع "اللذات" (المسرات).*
**البيت التاسع:**
يا لائمي في الهوى العذري معذرة
مني إليك ولو أنصفت لم تلم
*يتوجه إلى من يلومه في حبه، مؤكدًا أنه لو كانوا منصفين لما لاموه. "العذري" تعني الحبيب النقي أو العفيف.*
**البيت العاشر:**
عدتك حالي لا سري بمستتر
عن الوشاة ولا دائي بمنحسم
*يقول إن حالته ليست سرًا، ولا يحتاج لإخفاء مشاعره عن الآخرين. "الوشاة" تعني الذين ينقلون الأخبار، و"منحسم" تعني مخفي أو غير واضح.*
**البيت الحادي عشر:**
محضتني النصح لكن لست أسمعه
إن المحب عن العذال في صمم
*يتحدث عن نصائح لم يسمعها، حيث المحب غالبًا ما يكون أعمى عن انتقادات الآخرين. "العذال" تعني الذين يعارضون الحب، و"صمم" تعني عدم الاستماع أو تجاهل.*
**البيت الثاني عشر:**
إني اتهمت نصيح الشيب في عذلي
والشيب أبعد في نصح عن التهم
*يشكك في نصائح الشيوخ، مشيرًا إلى أن الشيب (الشيخوخة) ليس دائمًا محقًا. هنا يظهر تناقض بين النصيحة والتهمة.*
@SadaPlus
#صدى+
#SadaPlus

[@SadaPlus]

### Penjelasan Puisi:
**Baris 1:**
Apakah karena mengingat tetangga tercinta yang berada di Dzu Salam
hingga air matamu mengalir deras bercampur darah?
*Puisi ini menggambarkan kenangan tentang tetangga di tempat bernama Dzu Salam, di mana air mata penulis bercampur dengan darah, menunjukkan kedalaman kesedihannya. "Dzu Salam" adalah lokasi yang penting.*
**Baris 2:**
Ataukah karena hembusan angin dari arah Kazhimah,
atau kilauan cahaya kilat pada kegelapan dari arah Idham?
*Penulis mempertanyakan apakah kesedihan disebabkan oleh angin dari Kazhimah atau kilat dalam kegelapan dari Idham, melambangkan peristiwa tak terduga yang membangkitkan rasa rindu.*
**Baris 3:**
Mengapa dengan kedua matamu? Jika engkau menahan air mata, keduanya tetap basah.
Ada apa dengan hatimu? Jika kau sadarkan, ia tetap gelisah.
*Dia bertanya mengapa matanya tidak bisa berhenti menangis, dan mengapa hatinya, ketika diminta untuk bangkit dari kesedihan, hanya menjadi lebih gelisah. Ini menunjukkan perjuangan antara keinginan dan alasan.*
**Baris 4:**
Apakah pemabuk cinta mengira rasa cintanya dapat tersembunyi
di balik deraian air mata dan gelora cinta di dada?
*Penulis mempertanyakan apakah seseorang yang jatuh cinta dapat benar-benar menyembunyikan perasaannya, menunjukkan bahwa intensitas cinta tidak dapat diabaikan.*
**Baris 5:**
Andai bukan karena cinta, air matamu takkan mengalir saat melihat sisa reruntuhan rumah sang kekasih
dan tidak pula engkau terjaga untuk mengenang pohon Ban dan bukit yang mengingatkanmu pada sang kekasih.
*Dia menegaskan bahwa tanpa cinta, seseorang tidak akan menangisi reruntuhan atau terjaga mengenang kenangan indah, menekankan hubungan antara cinta dan memori.*
**Baris 6:**
Bagaimana engkau masih mengingkari rasa cintamu, padahal
air mata dan derita telah jujur bersaksi;
*Penulis menantang siapa pun untuk menyangkal cinta ketika air mata dan penderitaan mereka menjadi bukti nyata.*
**Baris 7:**
Dan derita cintamu telah meninggalkan dua garis bekas linangan air mata dan membuatmu kurus lemah,
laksana bunga kuning di kedua pipi dan mawar merah?
*Dia menggambarkan bagaimana derita cinta meninggalkan bekas yang terlihat di wajah, membandingkannya dengan bunga yang menunjukkan keindahan sekaligus rasa sakit.*
**Baris 8:**
Benar! Bayangan kekasihku selalu terlintas dalam benakku hingga membuatku terjaga.
Begitulah cinta, dapat mendatangkan derita di balik kenikmatan.
*Dia menyatakan bahwa bayangan kekasihnya mengganggu tidurnya, memperkuat ide bahwa cinta sering kali membawa penderitaan bersamaan dengan kebahagiaan.*
**Baris 9:**
Wahai, para pencelaku karena gelora cinta suci ini! Aku maklumi cacianmu.
Seandainya engkau bersikap adil, niscaya kau takkan mencelaku.
*Penulis berbicara kepada para pengkritiknya, meminta pengertian, dan menyatakan bahwa jika mereka adil, mereka tidak akan menghakimi cintanya.*
**Baris 10:**
Kau telah mengetahui keadaanku. Kini rahasiaku tak dapat tersembunyi
dari para pemfitnah, sedangkan penyakit yang menimpaku tak kunjung pulih.
*Dia mengungkapkan harapannya agar orang lain tidak mengalami rasa sakitnya, menyatakan bahwa perasaannya terlihat oleh orang-orang yang menghakiminya, dan tidak ada obat untuk penderitaannya.*
**Baris 11:**
Engkau begitu tulus menasihatiku, tapi aku tak pernah mendengarkannya;
Sungguh, pecinta selalu tuli untuk mendengar pencaci.
*Dia mengakui nasihat yang diberikan kepadanya, tetapi mengakui bahwa seorang pecinta sering kali mengabaikan kritik, menyoroti keadaan emosional yang menyertai cinta.*
**Baris 12:**
Sungguh, aku telah menuduh nasihat ubanku ikut mencela.
Padahal, nasihat uban sangat tulus dan tak layak dicurigai.
*Dia meragukan kebijaksanaan dari pengalaman hidupnya, yang diwakili oleh "uban," menunjukkan bahwa bahkan nasihat yang berharga tampak tidak dapat dipercaya ketika seseorang terjebak dalam cinta.*
Jika ada pertanyaan lebih lanjut atau jika Anda ingin mendiskusikan sesuatu yang lain, silakan beri tahu!@SadaPlus
#صدى+
#SadaPlus

[@SadaPlus]

### Explanation of the Poem:
**Line 1:**
Is it from remembering neighbours at Dhū Salam
That you shed tears admixed with blood from your eyes?
*The poet reflects on memories of neighbors in a place called Dhū Salam, where his tears are mixed with blood, indicating deep sorrow. "Dhū Salam" is a significant location, and "admixed" suggests a painful blend of emotions.*
**Line 2:**
Or because wind has blown from the direction of Kāẓima
And lightning has flashed in the dark of Iḍam?
*He questions whether the sorrow is due to the wind from Kāẓima or the lightning in the darkness of Iḍam, symbolizing unexpected events that stir feelings of longing.*
**Line 3:**
So what ails your eyes that when you tell them ‘stop’, they continue to weep still more?
And what ails your heart that when you bid it awake, it wanders further in distraction?
*He wonders why his eyes cannot stop crying, and why his heart, when urged to awaken from its sorrow, only becomes more distracted. This highlights the struggle between desire and reason.*
**Line 4:**
Does the lovelorn man think that love can be hidden
Behind a torrent from his [eyes], or a heart’s raging fire?
*The poet questions whether a lovesick person can truly conceal their emotions, suggesting that the intensity of love is undeniable.*
**Line 5:**
But for passion, you would not shed tears at an abandoned camp,
Or lie awake at night recalling the fragrant willow or the mountain;
*He asserts that without passion, one would not cry over ruins or stay awake reminiscing about beautiful memories, emphasizing the connection between love and memory.*
**Line 6:**
So how can you deny this love when tears and sickness,
truthful witnesses, have testified to it against you?
*The poet challenges anyone to deny the existence of love when their own tears and suffering serve as evidence of their emotions.*
**Line 7:**
Lovesickness has etched two lines, of tears and gauntness,
Upon your cheeks, like yellow spice and red ʿanam.
*He describes how lovesickness has left visible marks on his face, comparing them to spices, which evokes both beauty and pain.*
**Line 8:**
Yes, my beloved’s apparition came to me and denied me sleep,
For love always opposes pleasures with pain!
*He speaks of a vision of his beloved that disturbs his sleep, reinforcing the idea that love often brings suffering alongside joy.*
**Line 9:**
O you who blame me for this chaste love, pardon me!
But had you judged fairly, you would not have blamed me.
*The poet addresses his critics, asking for understanding, and suggests that if they were fair, they would not criticize him for his pure love.*
**Line 10:**
May you be spared my condition! My secret cannot be concealed
From detractors, nor is there any cure for my ailment!
*He expresses a wish for others not to experience his pain, stating that his feelings are evident to those who judge him, and there’s no remedy for his suffering.*
**Line 11:**
You have given me sincere advice, but I cannot hear it;
A lover’s ears are deaf to the reproaches of critics.
*He acknowledges the advice given to him but admits that a lover often ignores criticism, highlighting the emotional state that comes with love.*
**Line 12:**
I hold suspect even the advice of my own grey hairs,
Even though their advice is far from deception.
*He questions the wisdom of his own experiences (symbolized by "grey hairs"), suggesting that even valuable advice seems unreliable when one is in love.*
@SadaPlus
#صدى+
#SadaPlus