Wednesday, 6 April 2011

QASIDAT AL-BURDA - Imam Al Busairi (RA)


"Poem of the Mantle"
al-Kawākib ad-Durrīya fī Mad Khayr al-Barīya
(Celestial Lights in Praise of the Best of Creation)
The Writer
Hazrat Imam Saalih Sharaf-ud-deen
Abu Abdullah Muhammad Bin
Hasan Al Busairi
( RaziAllahu Ta'ala Anhu)
Imam al-Busiri died in Alexandria, Egypt in the year 
694/695AH (1295 CE). 
His grave is well known and is connected to a large mosque.
His poem embellishes its walls

The Burda was also engraved on the Prophet's mosque in Madina.
There it adorned its walls and reminded believers for centuries before being erased by Wahhabi/salafis who could not comprehend it.

There is still one line left that has not been removed:

He is the beloved whose intercession is hoped for
As arms against a host of relentless calamities.
Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree, was well known by his surname Busaree from Bushire, to which one of his parents belonged. The other is being from Dalas in Egypt. He also got a compound surname of Dalasaree. He was born in 608A.H.

Qasida Burdah

This poem was taught, copied, distributed, recited, transcribed on mosque walls, memorized, commented on, studied, and considered required reading by countless scholars, including the hadith masters Sakhawi and Suyuti, and their students.


Ibn Taymiyya

in the book attributed to him under the title:

al-Sarim al maslul `ala shatim al-rasul

(The drawn sword against those who disrespect the Prophet)


The foundation of the religion of Islam is built on praising, glorifying, and treating with dignity the Leader of all the Prophets, may peace be upon them all. Such praise, glorification, and treating with dignity is praise for the entire Religion; and its removal is the end of the Religion. By not giving such respect to the Prophet, all religion comes to an end.

Below is a translation of some of the most beautiful verses of that poem, followed by a refutation of the false views cast against them by the "Salafis."
(also see:part: 2,3 and 4)


26. astaghfirullaha min qawlin bila `amalin / laqad nasabtu bihi naslan li dhi `uqumi
I ask Allah's forgiveness for talk without deeds, for I have thereby claimed an offspring for one who is seedless.
27. amartuka al-khayra lakin ma atmartu bihi / wa mastaqamtu fa ma qawli lakastaqimi
I ordered you to do good deeds, but I did not follow that order. I have not been upright. What value have my words to you: Be upright?
28. wa la tazawwadtu qabla al-mawti nafilatan / wa lam usalli siwa fardin wa lam asumi
I did not make provision of supererogatory deeds before death. I did not pray or fast beyond what is obligatory.
29. zalamtu sunnata man ahya al-zalama ila / an ishtakat qadamahu al-durra min warami
Verily, I have wronged the Way of him who kept awake in the dark night, praying until his feet complained of their swelling,
30. wa shadda min shaghabin ahsha'ahu wa tawa / tahta al-hijarati kishhan mutrafa al-adami
Who bound up his entrails due to hunger, and girded beneath stones his delicate flank,
31. wa rawadathu al-jibalu al-shummu min dhahabin / `an nafsihi fa araha ayyata shamami
Whom lofty mountains endeavored to turn from himself with offerings of gold, whereupon he showed them greater loftiness,
32. wa akkadat zuhdahu fiha daruratuhu / inna al-darurata la ta`du `ala al-`isami
And what confirmed that he renounced them was his necessity. Verily, necessity has no sway over those made immune by Allah;
33. wa kayfa tad`u ila al-dunya daruratu man / lawlahu lam tukhraji al-dunya min al-`adami
And how could necessity attract to the world the one were it not for whom the world would not have come out of inexistence?
34. muhammadun sayyidu al-kawnayni wa al-thaqalay / ni wa al-fariqayni min `urbin wa `ajami
Muhammad – Master of the Two Worlds, and of the Two Dense Kinds [human and jinn], and of the Two Branches, Arabs and non-Arabs,
35. nabiyyuna al-amiru al-nahi fa la ahadun / abarra fi qawli la minhu wa la na`ami
Our Prophet – who commands and forbids. None is more truthful in saying No or Yes.
36. huwa al-habibu al-ladhi turja shafa`atuhu / li kulli hawlin min al-ahwali muqtahimi
He is the Beloved whose intercession is dearly sought against every terror's onslaught.
37. da`a ilallahi fal-mustamsikuna bihi / mustamsikuna bi hablin ghayri munfasimi
He called unto Allah. Those who take hold of him have grasped a rope that shall never break.
38. faqa al-nabiyyina fi khalqin wa fi khuluqin / wa la yudanuhu fi `ilmin wa la karami
He surpasses all Prophets in form and character. None of them approaches his knowledge or generosity.
39. wa kulluhum min rasulillahi multamisun / gharfan min al-bahri wa rashfan min al-diyami
All of them come and take from Allah's Messenger a handful of his ocean or a sip of his continuous rains.
40. wa waqifuna ladayhi `inda haddihim / min nuqtati al-`ilmi aw min shaklat al-hikami
They stand before him – each at his limit – possessing but one dot of his science and a glimpse of his wisdom.
41. fa huwa al-ladhi tamma ma`nahu wa suratuhu / thumma istafahu habiban bari'u al-nasami
He is the one whose innermost and outward form were made perfect, after which the Creator of souls took him for His Beloved Friend.
42. munazzahun `an sharikin fi mahasinihi / fa jawharu al-husni fihi ghayru munqasimi
He is exalted above having a partner in his excellent qualities. The essence of his beauty was made indivisible.
43. da` ma idda`athu al-nasara fi nabiyyihim / wahkum bi ma shi'ta madhan fihi wa ihtakimi
Put aside what the Christians have claimed of their Prophet; then pronounce what you will in praise of him, and be wise;
44. fansub ila dhatihi ma shi'ta min sharafin / wansub ila qadrihi ma shi'ta min `izami
And attribute to his person whatever nobility you will, and ascribe to his worth whatever greatness you will,
45. fa inna fadla rasulillahi laysa lahu / haddun fa yu`riba `anhu natiqun bi fami
For the superiority of Allah's Messenger has no limit that a speaker can express with his mouth.
46. law nasabat qadruhu ayatuhu `izaman / ahya ismuhu hina yud`a darisa al-rimami
If his signs had matched his worth, the mere utterance of his name would have brought back to life the dust that once was bones;
47. lam yamtahinna bima ta`ya al-`uqulu bihi / hirsan `alayna fa lam nartab wa lam nahimi
But he did not test us with what makes impotent the minds, out of great concern for us, so that we should not doubt nor become perplexed.
48. a`ya al-wara fahmu ma`nahu fa laysa yura / li al-qurbi wa al-bu`di minhu ghayra munfahimi
Creation is, in truth, powerless to understand his secret. You will not see any near him or far, except it makes them bewildered,
49. ka al-shamsi tazharu li al-`aynayni min bu`din / saghiratan wa tukillu al-tarfa min amami
As the sun appears small to the eyes from a distance, and yet exhausts their sight upon a second look.
50. wa kayfa yudriku fi al-dunya haqiqatahu / qawmun niyamun tasallaw `anhu bi al-hulumi
And how could one perceive his reality in this world, who belongs to a sleeping race distracted from him with dreams?
51. fa mablaghu al-`ilmi fihi annahu basharun / wa annahu kharyu khalqillahi kullihimi
The sum of their knowledge concerning him is that he was a mortal, and that he was the best of all Allah's creation.
52. wa kullu ayin ata al-rusulu al-kiramu biha / fa innama ittasalat min nurihi bihimi
And every single sign brought by the noble Prophets was theirs only in connection to his light,
53. fa innahu shamsu fadlin hum kawakibuha / yuzhirna anwaraha li al-nasi fi al-zulami
For verily he is a sun of perfection of which they are the moons bringing its light to people in the midst of darkness.
54. akrim bi khalqi nabiyyin zanahu khuluqun / bi al-husni mushtamilin bi al-bishri muttasimi
How noble was the form of this Prophet adorned with a high character that encompassed beauty and was marked with cheerful countenance!
55. ka al-zahri fi tarafin wa al-badri fi sharafin / wa al-bahri fi karamin wa al-dahri fi himami
A form like the soft lilies and the full moon in splendor, a character like the ocean in generosity and Time in endeavors,
56. ka'annuhu wa huwa fardun fi jalalatihi / fi `askarin hina talqahu wa fi hashami
Seeming, due to his majesty, even when you met him alone, to head an army or a large company,
57. ka'annama al-lu'lu'u al-maknunu fi sadafin / min ma`dinay mantiqin minhu wa mubtasimi
As if the very pearl concealed inside the shell were formed in the two molds of his speech and his smile.
58. la tiba ya`dilu turban damma a`zumahu / tuba li muntashiqin minhu wa multathimi
There is no fragrance equal to the earth that encloses his bones. Blessed is he that breathes its scent and kisses it.
145. in ati dhanban fa ma `ahdi bi muntaqidin / min al-nabiyyi wa la habli bi munsarimi
If I commit a sin, my covenant is not broken away from the Prophet, nor is my connection to him cut,
146. fa inna li dhimmatan minhu bi tasmiyati / muhammadan wa huwa awfa al-khalqi bi al-dhimami
For I hold a bond from him in my being named Muhammad, and he is the most trustworthy one in creation in keeping his bonds,
147. in lam yakun fi ma`adi akhidhan bi yadi / fadlan wa illa fa qul ya zallata al-qadami
And if he were not, on the day of my return to Allah, to take my hand out of munificence, then you may say of me: the foot will slip!
148. hashahu an yuhrima al-raji makarimahu / aw yarji`a al-jaru minhu ghayra muhtarimi
Far be it from him to deprive the petitioner of his graces. Far be it from him that the seeker of refuge return from his presence discomfited.
149. wa mundhu alzamtu afkari mada'ihahu / wajadtuhu li khalasi khayra multazimi
Yea, since I devoted my thoughts to praising him, I have found him the best of contractors for my deliverance.
150. wa lan yafuta al-ghina minhu yadan taribat / inna al-haya yunbitu al-azhara fi al-akami
Wealth from him will never fail the hands that became destitute – verily, the rain makes flowers grow even on rugged hills –
151. wa lam urid zahrata al-dunya al-lati iqtatafat / yada zuhayrin bi ma athna `ala harimi
But I do not desire the splendor of this world, which the hands of Zuhayr seized when he praised Harim, the King.
152. ya akrama al-khalqi ma li man aludhu bihi / siwaka `inda hululi al-hadithi al-`amami
O noblest one in creation, I have none from whom to request protection other than you when the Universal Event befalls.
153. wa lan yadiqa rasulallahi jahuka bi / idha al-karimu tajalla bi ismi muntaqimi
Your great standing, O Messenger of Allah, will not diminish for advocating me, if the Generous One manifests Himself with His name of Avenger,
154. fa inna min judika al-dunya wa darrataha / wa min `ulumika `ilma al-lawhi wa al-qalami
For your generosity encompasses both this world and the one that comes next, and your sciences encompass the knowledge of the Tablet and the Pen.
155. ya nafsi la taqnati min zallatin `azumat / inna al-kaba'ira fi al-ghufrani ka al-lamami
O my soul! Do not despair because of a terrible footslip. Grave sins, under the covering of forgiveness, are as small ones.
156. la`alla rahmata rabbi hina yaqsimuha / ta'ti `ala hasabi al-`isyani fi al-qasami
It may be that my Lord's mercy, when He distributes it, shall match the transgressions in proportion.
157. ya rabbi wa ij`al raja'i ghayra mun`akisin / ladayka wa ij`al hisabi ghayra munkharimi
O my Lord! Do not let my hope be reversed in Your presence, and let not my account be deemed deficient,
158. waltuf bi `abdika fi al-darayni inna lahu / sabran mata tad`uhu al-ahwalu yanhazimi
And be kind to Your servant in the Two Abodes, for his is a kind of fortitude which calamities hail and overcome,
159. wa'dhan li suhbi salatin minka da'imatin / `ala al-nabiyyi bi munhalli wa munsajimi
And grant showerings of blessings from You upon the Prophet, copious and continuous!
160. thumma al-rida `an abi bakrin wa `an `umarin / wa `an `aliyyin wa `an `uthmana dhi al-karami
And may Allah's good pleasure be with Abu Bakr, `Umar, `Ali, and `Uthman the noble one,
161. wa al-ali wa al-sahbi thumma al-Tabi`ina lahum / ahli al-tuqa wa al-nuqa wa al-hilmi wa al-karami
And with the Family of the Prophet and his Companions, and their Successors the People of Godwariness and Purity and Kindness and Nobility
162. ma rannahat `adhabat al-bani rihu saban / wa atraba al-`isa hadi al-`isi bi al-naghami
As long as the gentle Eastern wind waves the stalks of the moringa-tree, and the camel-leader enlivens the camel with his songs.
163. ya rabbi bi al-mustafa balligh maqasidana / wa ighfir lana ma mada ya wasi`a al-karami
O my Lord! with the Elect One make us attain our goals, and forgive us for what has passed, O Most Munificent One!
164. wa ighfir ilahi li kulli al-muslimina bi ma / yatluhu fi al-masjidi al-aqsa wa fi al-harami
And forgive, O my God, all Muslims who recite this in the Farthest Mosque and the Holy Sanctuary,
165. bi jahi man baytuhu fi tibatin harami / wa ismihu qasamun min a`zami al-qasami
For the Honor and sake of the one whose house lies in the verdant sacrosanct land, and whose name is one of the greatest oaths.

Two pages from the Qaīda al-Burda of al-Būsīrī(ra)
The text of the original poem is in gold lettering with two Ottoman Turkish translations of it in blue and red and an explanation of the verses in black, also in Ottoman.



Composed by:


He composed the Burda while suffering from a stroke which had paralysed half of his body. After praying to Allah Sub'hanahu wa Ta'ala to heal him, he fell asleep and in his dream recited this qasida to the Holy Prophet Sayyidina wa Mawlana Hadhrat Muhammad Mustafa Sallallahu 'Alaihi wa Sallam who touched the paralysed part of his body and threw his mantle (Burda) over him. On arising, he was miraculously cured, the news of which spread far and wide. Hence the qasida came to be called Qasida tu'l Burda and received veneration among all Muslims as a qasida especially approved by the beloved Prophet Sallallahu 'Alaihi wa Sallam. Its verses are often learned by heart and inscribed on the walls of public buildings. It is congregationally recited in the majalis (spiritual gatherings) of the Zaakireen (those who remember Allah Ta'ala) all over the world. It cures diseases as well as purifies hearts if recited with love and devotion.

More than 100 commentaries have been written on this Qasida and it has been translated in Persian, Urdu, Turkish, Berber, Punjabi, English, French and German, among other languages.

1. Love for Rasulullah Sallallahu 'Alaihi wa Sallam

2. A warning against the desires of the nafs

3. Praise of the beloved Prophet Sallallahu 'Alaihi wa Sallam

4. Events occuring on his birth
5. His miracles
6. Praise of the Glorious Qur'an
7. The "Isra" and "Mi'raj" of the noble Prophet Sallallahu 'Alaihi wa Sallam
8. His battles
9. Repentence, asking forgiveness of Allah Sub'hanahu wa Ta'ala and seeking intercession of the beloved Prophet Sallallahu 'Alaihi wa Sallam
10. Supplication to Allah Sub'hanahu wa Ta'ala


Copy of the  Qaīdat al-Burdah (The poem of the mantle) Here
Amplification (takhmīs) by Naīr al-Dīn Muammad al-Fayyūmī.
The amplification and the text of the Qaīdat al-burdah were written in naskh and thuluth scripts respectively by Riwān ibn Muammad al-Tabīzī in 767 AH / 1366 CE, probably for the Mawlawī (Mevlevi) Library in Konya, Turkey.  [Walters Art Museum, 1931,W.581]Here


In fact, this poem has received somewhere around 100 commentaries from the scholars of Ahl al-Sunnah and none declare it to include 'blatant and obvious kufr and heresy'.

This is just the opinion of the Wahhabi scholars who have a takfiri mindset. Twisted minds will read and interpret the text in a twisted way and there is little that can be said or done to convince them.

In actual fact, if one want to determine what 'the scholars of Ahl al-Sunna wa'l-Jamaa'ah' who have studied it have said then they ought to consult what some of the true classical Sunni scholars of the last 500 years have said in their respective commentaries.

Imams Ibn Hajar al-Asqalani, al-Sakhawi, and al-Suyuti (ra), who all included it as required reading in the Islamic curriculum.
[Cf. al-Suyuti, Husn al-Muhadara (Cairo 1293 ed. 1:260) and al-Sakhawi, in A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker Ltd., 1951, p. 5-9).]

Imam Al-Zarkashi (d. 794),
Shaykh al-Islam Zakariyya al-Anārī (d. 926)
Imam Muhammad Abu al-Su`ud al-Hanafi (d. 951),
Shaykh Zadah (d. 951),
Shaykh al-Islam Ibn Hajar al-Haytami al-Shafi`i (d. 973)
Mulla `Ali al-Qari al-Hanafi (d. 1014),
Allama Ibrahim al-Bajuri al-Shafi`i (d. 1277),
Imam Muhammad al-Tahir Ibn `Ashur al-Maliki (d. 1284)

Imam Muhammad Abu al-Su`ud al-Hanafi (d. 951), quoted in Sayyid Hasan al-`Idwi al-Hamzawi al-Maliki's (d. 1303) al-Nafahat al-Shadhiliyya fi Sharhi al-Burdat al-Busiriyya
2. Shaykh Muhyi al-Din Muhammad ibn Mustafa al-Hanafi, known as Shaykh Zadah (d. 951), Hashiyat al-Burda in the margin of al-Kharputi's `Asidat al-Shuhda Sharh Qasidat al-Burda (Ottoman 1320 ed. p. 219).

Shaykh al-Islam Ibn Hajar al-Haytami al-Shafi`i (d. 973), al-`Umda fi Sharh al-Burda, ed. Bassam Muhammad Barud (UAE: Dar al-Faqih, 2003, p. 666-669).
Mulla `Ali al-Qari al-Hanafi (d. 1014), al-Zubda fi Sharh al-Burda, ms. from the Damascus library of the Musnid Sayyid Muhammad Salih al-Khatib (also containing al-Qari's two treatises on the Mawlid), folios 54b-55a.
`Allama Ibrahim al-Bajuri al-Shafi`i (d. 1277), Sharh al-Burda (`Abd al-Rahman Mahmud Cairo ed. p. 132-133)
Imam Muhammad al-Tahir Ibn `Ashur al-Maliki (d. 1284), Shifa' al-Qalb al-Jarih fi Sharhi Burdati al-Madih

"Some of the above excelled their respective contemporaries in the Arabic language and they excelled also in fiqh and usul, while Ibn `Ashur and Abu al-Su`ud were arguably the two greatest mufassirs of the last five hundred years."

In English one may refer to the recently published The Mainstay – a Commentary on Qaīda al-Burda by Shaykh Ibn ʿAjība d.1224 AH [1809 CE], al-ʿUmda fī Shar al-Burda.

Imam Al-Zarkashi (d. 794/1392) who was a Shafi'i scholar of fiqh and Tafsir who studied with Ibn Kathir and lived two generations after Imam Al-Busiri said about the Burdah in the introduction to his commentary Shar al-Burdah:
Reciting [the Burdah] can prevent disasters, if people only knew about value of the poem, then they would write it on their pupils of their eyes with gold ink.
He also said:

When I saw the eloquence of the Burdah, I wanted to explain it with a commentary that would open people’s eyes. This commentary includes [references] to many [Islamic] sciences; and through this commentary, as a sinful servant of God, I seek intercession from the Prophet, almamdū [the praised one], the most noble of creation…to wipe away my sins

Shaykh Zadah (d. 951) said (Rāat alarwā,383):

The pen cannot even record its wonders, and its benefits make the tongue aware of its affairs…with this commentary, one can only attempt to uncover its issues and to clarify its enigmas…with an interpretation, one can uncover its secrets and raise the veils off it…I saw that there were pure souls who wanted to understand its [the Burdah] benefits, so I found some wonderful opinions that helped explain its usage. And I saw the most amazing thing that one could desire, and I ascended to it…so I commenced to compose a commentary that would simplify [the Burdah], solve its enigmas, and analyze its meanings

Shaykh Ibn 'Ashur quotes another commentator, al-Anākī in his Shifāʾ al-qalb al-jarīh bi shar Burdat al-madi saying:

I saw amazing things from its blessings, but all of this is miniscule compared to the object of its praise (mamdūha) [the Prophet]. Of course this is so because he is the greatest intercessor, the protector...he can implore for him [the Prophet] to intercede for him to God to help him acquire his heart’s desire.

Ibn 'Ashur also says on p.68:

Some of the shaykhs used to advise their students to recite the Burdah. It was said that it was the greatest way to connect with God, that it helps people succeed in their lives, its recitation calms someone who is frightened, gets rid of anxiety, and brings joy to people’s hearts. The place in which the poem is recited becomes full of mercy and blessings.

Shaykh al-Islam Zakariyya al-Anārī (d. 926/1520) who needs no introduction also has a commentary entitled:  Al Zubdah al-rāʾiqah fī shar al Burdah al-fāʾiqah.


 al-Kawakib al-durriyya fi madh khayr al-bariyya 
(The resplendent stars in the praise of the Best of Creation)

 Which became known as Qasidat al-Burdah

After claiming HIS, love in the first chapter, and how to attain it, in the second Imam Busiri begins the praises of Prophet Muhammad (peace be upon him). In chapter 3, He openly declares his love and shows the great qualities and perfect character of Prophet Muhammad (peace be upon him).






 The Finale
Shaykh Ibrahim Osi-Efa 
June 2014

(Edited by ADHM)