Thursday, 7 April 2011


“Blatant Shirk”

Sheikh Abu Ammar Yasir Al Qadhi had the following to say about the Qasidah...


"Yes, there is much in the poem that is praiseworhty and beautiful. In fact, certain sections will even move you to tears.

However, that doesn't change the fact that there is blatant shirk in all three categories of tahweed in that poem: shrik in ruboobiyyah, uloohiyyah and asma wa sifaat.

Therefore, the poem should not and cannot be read except to correct these exceses.
As for the alleged story of how the poem was written, the Prophet (saw) would not appear to anyone and praise him had he written soemthing of shirk. It is only the mystics who base their religion on dreams and fairy-tales; as for the true Muslm, he has the Quran and authentic Sunnah as his only true guides.

BTW, just so no one things I haven't read the poem or am passing judgments w/o any knoweldge:
An example of shirk in ruboobiyyah is the stanza:
"And of your generosity is the (creation) of the Wolrd and its co-wife (meaning the Hereafter)..."
Here it is as if the World and the Hereafter was created from the generosity of the Prophet (SAW).

An example of Shirk in Asma wa sifaat:
"And part of your knowledge is the knowlege of the Tablet and the Pen..."
So PART of the knowledge of the Prophet (SAW) is the knoewledge that is encompassed in the LAwh al-Mahufdh - the tablet that has EVERYTHING written on it!! and that is only 'part' of his knowledge!! Compare this mystic poem with the authentic hadeeth in Bukhari where a young girl said "And we have a prophet who knows what will happen tommorrow.' to which the Prophet (SAW) said, "Leave this (bit), and say the rest of it."

Example of shirk in uloohiyyah:
" And who else there, besides you, who I can call out, at times of distress and problems?"
Umm... how about our Creator, the only one the Prophet (SAW) HIMSELF would turn to at times of distress??

The poem is a prime example of over-praising the Prophet (SAW) and putting him ina place where even he himself would not like. We will discuss it more in Aqeedah 101 insha Allah.


Qasida Burda -
Is it true that there is blatant shirk in many parts of the Qasida Burda?
Shaykh Faraz Rabbani


In the Name of Allah, Most Merciful and Compassionate
May Allah’s peace and blessings be upon His Beloved Messenger Muhammad, his noble folk, righteous companions, and all followers.
No, the Qasida Burda doesn’t contain “shirk” (associating partners with Allah) or other deviations from sound Islamic belief. Rather, it is a pure expression of deep and passionate love for the Beloved Messenger of Allah (peace and blessings be upon him), whose love is a condition of faith.
The Qasida Burda has been accepted by the mainstream of Islamic scholarship as one of the greatest statements of love for the Messenger of Allah (peace and blessings be upon him). It is recited across the Muslim world, from East to West, as it has been for centuries. There are dozens of commentaries on it, by many of the greatest scholars of Islam, none of whom saw any “blatant shirk” in its beautiful praise of the Beloved Messenger of Allah (peace and blessings be upon him). However, given its eloquence and depth, certain verses-such as those criticized by our respected critic-need to be understood as the author meant them. It is unfair to interpret others’ words in ways they did not mean.
[1] The critic cites the opening of the verse as an example of “shirk” in the Oneness of Allah’s Lordship (tawhid al-rububiyya):
“From our generosity is the world and its partner [the Hereafter]…”
Our respected critic claims that this refers to the creation of the world and there hereafter-as if Busiri is claiming that the Prophet (peace and blessings be upon him) and his generosity created them! The Arabic text if this verse doesn’t mention “creation” in it.
As Imam Ibrahim al-Bajuri makes clear in his commentary on the Burda, what this means is that the best of this world and the next is from the gift the Messenger of Allah (peace and blessings be upon him) gave-by Allah’s granting-to humanity.
The best of this world is the guidance of the Messenger of Allah (peace and blessings be upon him), by which alone this worldly has any meaning; and the best gift of any human to humanity in the Hereafter is the intercession the Messenger of Allah (peace and blessings be upon him) makes-as established in rigorously authentic hadiths, as we will see below.
There is a basic principle in knowledge that, “Ruling on a matter comes after sound understanding of it.” To criticize someone’s words, one must first soundly understand them as the author intended them-not as one’s own understanding determines.
[2] The critic then cites the following verses as example of shirk in Allah’s Names & Attributes,
“And from your knowledge is knowledge of the Pen and Tablet”
It is established that Allah commanded the Pen to write the details of all matters until the Last Day-namely, before the Resurrection and Hereafter-as related in authentic hadiths in Ahmad and Tirmidhi. These hadiths were considered mass-transmitted by al-Amir al-Kabir in his commentary on Laqani’s Jawharat al-Tawhid, as Kattani relates in Nadhm al-Mutanathir.
In this hadith, the Messenger of Allah (peace and blessings be upon him) said, “The first of Allah’s creation was the pen.” Then he mentioned that Allah commanded it to, “Write everything that will occur, until the Last Hour.” [Ahmad 21649, from Ubada ibn Samit (Allah be pleased with him)]
It is authentically established that Allah granted His Beloved Messenger (peace and blessings be upon him) knowledge of the events of this worldly life.
There is no “shirk” in this: (1) it is authentically established in the sunna; (2) it is by Allah’s granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though inimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace).
The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is “from” the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge.
What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next; and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation.
Thus, there is no element of shirk in this verse. It simply affirms what the Prophet (peace and blessings be upon him) himself affirmed, not more and not less.
[3] Our respected critic then cites the following verse as an example of “shirk” in Allah’s Oneness in Divinity (tawhid al-uluhiyya):

” And who else there, besides you, who I can call out, at times of distress and problems?”
This is our critic’s suggested translation. A sounder translation is:
“O Most Honored of Creation! Whom can I turn to
But you when the Encompassing Event befalls?”

The “Encompassing Event” (wrongly translated us “times of distress and problems”) refers specifically to the distress that befalls all creation on the Day of Resurrection. As authentic hadiths in Bukhari [3092], Muslim [287], and elsewhere affirm, all of creation will go from one prophet to another, each of whom is busy with themselves-out of absolute awe of Allah-and tells them to go to another prophet. Finally, all of creation goes to our Beloved Messenger (Allah bless him and give him peace), seeking respite from the tremendous tribulation and distress of that Day. The Messenger of Allah (peace and blessings be upon him) answers their call, affirming that this is from what Allah granted him, and turns to Allah seeking respite for creation, and this is granted to him by Allah.
There is no suggestion in this verse that a believer shouldn’t turn to Allah Himself when distress and problems occur. Rather, it is simply affirming something the Messenger of Allah (peace and blessings be upon him) affirmed: that Allah has granted His Prophet Muhammad (peace and blessings be upon him) general intercession for all creation from the intensity of the tribulations of the Day of Judgment, and that on that Day all creation will find none in creation to turn to for assistance but Allah’s Beloved (Allah bless him and give him peace).
This also shows that seeking the assistance of creation-whether in material or spiritual matters-does in no way negate one’s understanding that Allah alone is the ultimate granter. But our Giving Lord has shown us that there are both material and spiritual means one seeks, while fully aware that the Giver and Granter is none but Allah.

This is the aqida of the mainstream of Muslims: we affirm the taking of material and spiritual means, and affirm that the granter is only Allah Himself. This is the understanding of the great Companion of the Prophet (peace and blessings be upon him), Rabi`ah ibn Ka`b al-Aslami (Allah be pleased with him), who said, “O Messenger of Allah! I ask you for your company in Paradise!” The Messenger of Allah (peace and blessings be upon him) replied, “Assist me concerning yourself with much prostration.” [Muslim (754)]
[ref: The commentaries on Busiri's Burda by Bajuri, Hamzawi, Ibn Hajar, and Shaykh Zada]
And Allah alone gives success.
Faraz Rabbani
Source: Here

Qaseeda Burdah Shareef

By Mufti Muhammad Kadwa
Posted: 11 Safar 1424, 13 April 2003


Q.) I wanted to know if the Burdah Shareef by Imam Busairi is okay to read. I've heard some people say it's bidah due to some of the verses, but others say it's for the love of Prophet . Please let me know. [Sara]

A.) Yes, it is permissible to read Qaseedah Burdah as the verses merely portray the immense love of the author for Rasulullah .
Source: here
Fatwa # 11970 from United States
Date: Tuesday, June 22nd 2004
What is Qasidah-Burdah or Burdah-Sharif? Can you also say some’ about the author.
What aspects of Shirk are in it?

Answer QASIDAH BURDAH (Poem of the Scarf) by Allaamah Sharafuddeen Muhammad ibn Hasan al-Busairi (RA)
The reason for writing this poem THE WRITER HAZRAT IMAAM SAALIH SHARA-FUD-DEEN ABU ABDULLAH MUHAMMAD BIN HASAN AL-BUSAIRI R.A. had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Rasulullah Sallallahu Alayhi Wasallam. Using this as his sole means of asking Allah Ta'aala to cure him from his illness. He isolated himself in a quiet place one Thursday night and with complete devotion, concentration and sincerity began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina Rasulullah Sallallahu Alayhi Wasallam. He told Sayyidina Rasulullah Sallallahu Alayhi Wasallam of his illness whereupon Sayyidina Rasulullah Sallallahu Alyahi Wasallam passed his blessed hand over Imaam Busairi's body.
Through the barakat and blessing of Sayyidina Rasulullah Sallallahu Alayhi Wasallam, Allah Ta'aala granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Sayyidina Rasulullah Sallallahu Alayhl Wasallam place on his paralyzed limbs. This resulted in the poem being named "Qasidah Burdah" (The Poem of the Scarf). In the morning when due to some necessity, he went to the bazaar, a pious dervish greeted him with salaam and requested him to recite the Qasidah which he had composed in praise of Sayyidina Rasulullah Sallallahu Alayhi Wasallam. The poet said that I have composed many poems in praise of Rasulullah Sallallahu Alayhi Wasallam, which one do you wish to hear? The dervish replied: 'The one which begins with, ?A-mm Tazak-kurin.? (i.e. Qasidah Burdah).? Upon this request the poet became wonder struck and said, "I take an oath that no one knows about this poem. Tell me the truth, from whom did you hear about it?? The dervish replied, "I take an oath by Allah that I heard it from you last night when in a dream you had recited it to Sayyidina Rasulullah Sallallahu Alayhi Wasallam, whereupon Sayyidina Rasulullah Sallallahu Alayhi Wasallam became attentive towards you and because of its blessings Allah Ta'aala granted you complete cure from your ailment".
When the poet gave this poem to the dervish his secret became known to all the people and its barakat and blessings too became general for all. When this poem reached Baha-ud-deen the governor of the country named Taahir, he so highly regarded and respected it that he would stand while listening to it.
It is also narrated that Saaadud-deen Farouqi, who was a viceroy of Baha-ud-deen, had became blind. In a dream he saw a pious person who told him to take the Qasidah Burdah from Baha-ud-deen and place it on his eyes. In the morning he told Baha-ud-deen about this dream. The Qasidah Burdah was brought and with full sincerity and conviction Sa'aadud-deen placed it on his eyes. Through its barakat Allah Ta'aala granted him complete cure and restored his eyesight.
Mufti Ebrahim Desai
Source: Here

Maulana Muhammed  Ilyas, stated in his parting advice to Maulana Yusuf, his successor at the time of his death: “Ulema should read the Qasidah Burdah and the Shiyaamul Habeeb with respect and honor, otherwise without respect and longing, it will be of no use. From reading the Qasidah Burdah attachment with Rasoolullah (Sallallahu alaihi wasallam) is established.”
[Refer to the forward of Qasidah Burdah published by Kanaqah e Zakariyya, Jamaad ul Oola 1415/ October 1995, Lenasia, South Africa.]

Ashraf Ali Thaanwi inlaid verses from the Burdah every second page in his Nashr al-Teeb fi-Dhikr Nabi al-Habeeb" (The Radiating Scent in the Remembrance of the Beloved Messenger), also he has briefly mentioned it's background in the last Chapter.

Shaykh al-Hadith Zakariyya Kandhalwi also interspersed the famous verse of Burdah, "My Master, descend abundant peace and blessings continuously and eternally on Your Beloved, the Best of All Creation" (Arabic: مولاي صلي و سلم دائما أبدا على حبيبك خير الخلق كلهم) in his excellent "Fadhail al-Durud" (Virtues of Salawat).

Shaykh al-Hind Mahmudal Hasan Deobandi's father wrote a detailed commentary (Sharah) of the Burdah in Urdu, which goes by the name "Itrul Wirdah fi Sharah Qasida al-Burdah".