Qasidah Al-Burdah: The Cloak of Love or Ignorance?
Introduction
Imam Muslim related from Anas (radia allahu anh) that he
said: “The Messenger of Allah (sallah allahu alieh wasalam) said: ‘None of you
will truly believe until I am more beloved to him than his family, wealth and
all the people.’” [67]
In
the same way that love of the Prophet (sallah allahu alieh wasalam) is a reason
for attaining the good of this world and the Hereafter, loving him is also a
reason for achieving the sweetness of Iman.
But,
how do we manifest our love for him? It is by following the Sunnah of the
Prophet (sallah allahu alieh wasalam). Allah says: “Say (Muhammad),
if you do love Allah, follow me, Allah will love you (in return) and forgive
your sins” (Qur’an 3:31)
To
love the Prophet (sallah allahu alieh wasalam) is to love Allah alone, to
worship Allah as he worshipped Allah. Allah says: “There are men who take
others besides Allah as equal with Him. They love them as much as they should
love Allah. But the believers have more love for Allah.” (Qur’an 2:165)
In
the past few years, there is a particular piece of Arabic poetry that has
reached the Muslims in the west and has been translated into English. This poem
is called Qasidah Al-Burdah by Muhammad Al-Busairi. It is also known as the
most famous if not the most famous poem that supposedly praises the Prophet
(sallah allahu alieh wasalam).
The poem has been widespread in Arabic for nearly eight
centuries and many scholars have replied to it in Arabic.
Among those replies are:
- Al
Dur AlNadeed for Alshawkany.
- In
Tasier AlAzeez Alhameed is a reply by Sheikh Sulieman Bin Muhammad Bin Abdelwahab.
- Fateh
AlMajeeed Abdalrahman bin Hassan
- Reply
to Al Burdah by Sheikh Abdallah Aba Ibteen (70 page long reply)
- Ghayat
AlAmany fe Alrad Ala Alnabhany by Mahmood Shukry Al Aloosy
- Reply
to Burdah by Abdel Badee' Saker
- Reply
to Burdah by sheikh Abdel Azeez Al Abdel Lateef
- Ma'loomat
Muhimah An Aldeen By Jameel Zino
There would have been no need to write a reply in English
had not misguided people translated it, bolstered it, and undertook to
propagate it at so-called Muslim social events. While it has recently been
translated into English by those who support this, through my research, I was
unable to find any conclusive or inconclusive reply to it in English.
Therefore,
I take it as my duty to defend this Aqeedah and ask Allah that it be for His
sake only, and that the harm of those who will slander me
be
among my balance on the judgment day.
There are lines in the poem that may mean something good
or bad. Even though, these lines may be interpreted with truth or falsehood,
the Prophet (sallah allahu alieh wasalam) taught us to think good first unless
there is proof against a particular matter. Hence I gave the author the benefit
of the doubt and did not mention those lines.
Based on this there are two aspects of the poem that must be remembered.
First, there was enough and sufficient errors in the other lines. Second, in
some translations, the meaning is not accurate. The explanation of how it is
wrong and read in Arabic must be noted.
Background
- This
poem is very popular and widespread in Arabic. There are those who memorize
it and others who chant it. There
are those who made it their focus of study coupled with supposed scholars
who waste their time on its elucidations.
Today, there are over fifty written elucidations on this in Arabic.
- The
name given to this poem was Qasidah Al-Burdah. The author chose this name as a copycat
from another poem praising the Prophet (sallah allahu alieh wasalam) by a
companion named Ka'b Bin Zuhier. There
are no similarities in the two poems except the name.
It was given other names such as
Albara’ah, meaning the cure, because it supposedly cured the author from being paralyzed
after he read it.
It was also given the name the
Hardship because it supposedly eases off hardships when one reads it.
- Some
Sufis claim that for each line of that poem is a special benefit such as
helping you from being poor or helping you to cure diseases.[i]
Muhammad
Saeed Kailany replied to this and said: “Some were not satisfied with the
fabrication they placed on significance in reading this poem rather they went
on to place rules on reading this poem that were not placed on the Qur’an. Some
rules for example are to be pure upon reading it, to face the kiblah, and to
have precise grammar and pronunciation upon its recitation. To fully comprehend
its meaning, they also had a special band that was sent out to wedding and
funerals to chant it. They were given monetary compensation, and of course that
is all the fabrication of the Sufis who wanted to monopolize its recitation.”[ii]
- As to why he wrote it, Al-Busairi had become paralyzed
at or before he wrote this poem. He claims he wrote it, prayed and cried,
and recited it. After he prayed he
had a dream that the Prophet (sallah allahu alieh wasalam) placed his cloak on him. The
next day he took a walk to the local bazaar where he was approached by
some poor people. One asked him, “Where is the poem?” He answered, “What poem?” The
person then explained, “The one you chanted to the Prophet (sallah allahu
alieh wasalam) while you were ill, wallahi I have seen a vision where the Prophet is happy with it
and placed a cloak on the one who recited it.” The poor man then recited
part of its beginning, and said that he saw the Prophet swaying back and
forth to the tones of the poem in his vision.
After that, the dream
became popular and so did the poem.
REPLY:
a)
He sought refuge and cure possibly
in and through the poem itself which is shirk because refuge in other than
Allah is shirk. Or, if it was the
contents that supposedly cured him then that is shirk as well.
b)
He said he had seen a dream of the
Prophet (sallah allahu alieh wasalam) yet did not describe him. As we know the devil does not and cannot
imitate the Prophet (sallah allahu alieh wasalam) in his original form. However, the devil can come in other forms
claiming to be the prophet. Here, Al-Busairi
did not describe the Prophet (sallah allahu alieh wasalam) even though he had
supposedly seen him in his dream.
c)
As to how Allah responded to his
dua' and cured him from being paralyzed, Ibn Taimieh (rahimahu allah) said:
“The reason Allah responds to those who do dua' in a haram manner is because
they are in such a hardship so extremely desperate in making their dua' that
had they been making that dua’ in front of a statue, Allah would respond to
them. Because he desperately turned to Allah even though he is committing shirk
next to a statue, and sometimes even when one seeks refuge in those dead in
grave in similar desperate hardships Allah responds and then the person will be
punished for that shirk unless Allah forgives him).”[iii]
- The
author, Muhammad Bin Saeed Al-Busairi is attributed to the town where he
was born in Egypt
in 608 A.H. He delved into Sufism
and worked as a writer even though he was not a formidable writer. His
works show he was not a knowledgeable faqih either. In fact, he was not
even a righteous worshipper. The people of his time hated him because he
used his tongue in evil. He would always ask people for money. He
supported the leaders whether they were righteous or not in order to
receive financial gain.
He joined the Sufi Shathilieh
Tareekah, and had poems praising it and its manners. Yet he had other poems
where he complained about it because, he tells us, he was unable to satisfy his
wife’s sexual desires. He died 695 after
hijra [iv]
Analysis of the Poem
وكيف تدعو إلى الدنيا ضرورة
من * * * لولاه لم تُخرج الدنيا من العدم
For had it not been for him this world would not have come out of
non
existence. (Chapter 3/10)
1) This is an extreme exaggeration in the
description of the Prophet Muhammad (sallah allahu alieh wasalam). We love the Prophet Muhammad (sallah allahu alieh wasalam) but this love has a limit we cannot go beyond
or below. For example, because of our love of the Prophet we cannot say he is
the son of Allah, as the Christians went into an extreme in loving their
prophet. If we did this, we would be just like the Christians.
In this line Al-Busairi said the
universe was not created except for the purpose of the Prophet Muhammad (sallah
allahu alieh wasalam) .
Allah said “And I have not created
human and jinn but to worship me.” (Althariyat:56)
And even the Prophet was created to
worship as Allah said, “And worship your Lord until there comes unto you the
certainty (i.e. death).” (AlHijer 99)
The
Sufis may come back with a supposed hadith where it was said, "Had it not
been for you the universe would not have been created." The problem with
this
hadith
is it is fabricated and cannot be given as proof.[v]
فاق النبيين في خَلق وفي خُلُق *** ولـم يـدانــوه في عــلـــم ولا كر
وكلهم من رسول الله ملتمس *** غرفاً من البحر أو رشفاً من الدي
He transcends the Ambiya, physically and in
(noble) character.
And (the other Ambiya) cannot come near his in knowledge and noble
nature
kindness.
They all obtained from Rasulullah (Sallallahu
Alayhi Wasallam).
(Like a) handful (of water) from the ocean or
(a few) sips from continuous rains. (Chapter 3/22)
2) Here
Al-Busairi claims that all messengers benefited and received from the
Prophet Muhammad (sallah allahu alieh wasalam). Meaning, the prior messengers
received and benefited from the latter.
No realistic mind can accept that, and more importantly, there is no
proof for that claim.
This goes back to some major
misguidance which is present in Sufi belief.
Alhalaj said, “The Prophet
(sallah allahu alieh wasalam) has brightness before the universe was
created, and from it every (piece of) knowledge and every thing was derived, he
even supplied the previous messengers.”
Ibn Araby Altaey said, “Every
Prophet and messenger from Adam to the last messenger takes from the guidance
of the Prophet Muhammad .”[vi]
دع ما
ادعته النصارى في نبيهم * * * واحكم بما شئت
مدحاً فيه واحتكم
Discard what the Christians claim about their
Nabi
Then decide and say what you wish in praise of him (Rasulullah
Sallallahu Alayhi
Wasallam). (Chapter 3/29-30)
3) Here he says as long as you refrain
from claiming to our messenger that which Christians claimed to theirs then it
is permissible for you to go as extreme as you want in your love for the
Prophet (sallah allahu alieh wasalam). So long as you do not claim calling the
Prophet Muhammad (sallah allahu alieh wasalam) the son of Allah, one can state anything, be
as extreme as they wish to be about him to show one’s love for him. To be more
specific then, one can prostrate to the Prophet (sallah allahu alieh wasalam)
so long as one does not claim about him what the Christians do that he is to be
worshipped.
The proof against this is the
Prophet (sallah allahu alieh wasalam) said, “Do not do to me as the Christians
did to Issa, I am a messenger of Allah, therefore, say the servant of Allah and
His messenger.”
Ibn Al Jawzy said the hadith means
do not go into extreme in one’s love for the Prophet (sallah allahu alieh
wasalam). The context of the hadith was such that Mu’ath (radia allahu anh)
asked the Prophet if he may prostrate to him, and the Prophet (sallah allah
alieh wasalam) set a rule against going into extreme love for him.[vii]
لو
ناسبت قدره آياته عِظماً * * * أحيا اسمه حين يُدعى دارس الرمم
If his miracles were proportionate (according)
to his rank, in greatness,
Then his name would have, when called out
brought decaying bones back to life (Chapter 3/35-36)
4) Those who explained this poem said that
this line means that had the miracles been given to him by Allah reached the
level of his honor, then among those miracles would be that Allah would
reconstruct from bones and dust a human simply due to the blessing and
sacredness of calling of his name.[viii]
In an indirect way this objects to
the miracles Allah has chosen for his messenger.
Imam Mahmood Shukry Al Aloosy said
in reply to this line, “This is extremism in praise of the Prophet (sallah
allahu alieh wasalam) , as how can one say the Qur’an does
not suit the honor of the Prophet
(sallah allahu alieh wasalam), or
that it is lower than his honor. Also the name of Allah is mentioned yet as
sacred as Allah’s name is, the bones and dust do not resurrect to His name.[ix]
لا طيب
يعدل ترباً ضم أعظمه * * * طوبى لمنتشق منه وملتثم
No perfume equals the dust (earth) which is touching his (Rasulullah
Sallallahu
Alayhi Wasallam’s mubarak) body.
Glad tidings be to the person who smells it
(the dust) and kisses it. (Chapter 3/61-62)
5) Al-Busairi made the dirt where the
Prophet (sallah allahu alieh wasalam) is buried better than the smell of best
of musk. Then he said (Tuba) praise or (praise of jannah) for the one who
inhales it or kisses it.
That is extremism, and no doubt, an innovation
that leads to clear shirk.
Ibn Taimieh (Rahimahu allah) said, “
The imams agreed that the grave of the Prophet should not be touched or kissed,
and that is to guard tawheed.”[x]
أقسمتُ
بالقمر المنشق إنّ له * * * من قلبه نسبةً مبرورة القسم
I take an oath (of truth) by the moon that was
split, it bears.
A connection with his heart (which shows) the
truth of my oath. (Chapter 5/7-8)
6) Here the author gives an oath by the
moon. As we know, giving an oath by other than Allah is minor shirk. The
Prophet (sallah allahu alieh
wasalam) said, “Whomever gives an oath
by other than Allah has committed Shirk or kufer.”[xi]
Ibn Abdel Albar said, “It is not
permissible to give an oath by other than Allah in any manner or form, and it is united upon by scholars.”[xii]
ولا
التمست غنى الدارين من يده * * * إلا استلمت الندى من خير مستلم
I did not ask for the wealth of the two worlds
from his hand.
But I received a great gift the best hand that
was ever kissed. (Chapter 5/19-20)
7) The author says he would like to
achieve the richness of both worlds in this life and the hereafter from the
Prophet Muhammad (sallah allahu alieh wasalam) .
However, Allah says:
“Whatever grant you have is from Allah.” (Nahl:53)
“See from Allah your rizk and worship him.”
(AlAnkaboot: 17)
“And say who gives you rizk from the sky and
earth.” (Younis:31)
Finally, as a warning to us with
regards to this matter, Allah says, “Say: (O Muhammad to those polytheists, pagans, etc.)
"Call upon those whom you assert (to be associate gods) besides Allah,
they possess not even the weight of an atom (or a small ant), either in the
heavens or on the earth, nor have they any share in either, nor there is for
Him any supporter from among them.” (Saba: 22)
فإن لي
ذمة منه بتسميتي * * * محمداً وهو أوفى الخلق بالذمم
If I had committed any sin my covenant is not
(likely to be) violated.
With my Nabi Rasuluallah Sallallahu Alayhi Wassallam and nor is my
rope
broken.
For verily I have a security from him due to my
name.
(Being) Muhammad , while
he is the most faithful of mankind in fulfilling his
promise. (Chapter 9/11-14)
8) Here, Al-Busairi claims that he has a
special covenant and relationship with the Prophet (sallah allahu alieh
wasalam) based on the fact that his name is also Muhammad
.
There is no bond between anyone and
the Prophet Muhammad (sallah allahu alieh wasalam) simply because
he shares the same name. There are many individuals whose name is Muhammad who
are corrupt deviants.
The bond between anyone and the
Prophet (sallah allahu alieh wasalam)
comes with the obedience to Allah and following the commands of the
Prophet Muhammad (sallah allahu alieh wasalam). Sharing the same name has no relation to
following the prophet’s (sallallahu alayhi wa sallam) actions and commands.[xiii]
لعل
رحمة ربي حين يقسمها * * * تأتي على حسب العصيان في القسم
Perhaps the mercy of my Lord when distributed.
Would be distributed in proportion to the sins. (Chapter 10/9-10)
9) Here he says that it is possible that
the mercy of Allah comes down based on the amount of sins. Meaning, the more
one sins, the more mercy from Allah. This goes against what Allah says in the
Qur’an.
Allah says, “And do not do mischief
on the earth, after it has been set in order, and invoke Him with fear and
hope; Surely, Allah's Mercy is (ever) near unto the good doers.” (AlAraf: 56)”
Allah says, “And ordain for us good
in this world, and in the Hereafter. Certainly we have turned unto You.
"He (Allah) said: (As to) My Punishment I afflict therewith whom I will
and My Mercy embraces all things. That (Mercy) I shall ordain for those who are
the Muttaqun (pious), and give Zakat; and those who believe in Our Ayat
(proofs, evidences, verses, lessons, signs and revelations, etc.)."
(AlAraf:156)
يا
أكرم الرسل ما لي من ألوذ به * * * سواك عند حلول الحادث العمم
Most generous of mankind, I have no one to take refuge in
Except you at occurrence of widespread
calamity. (Chapter 10/1-2)
10) Al-Busairi says here that when the
biggest of all hardships befalls him, he has no one to turn to but the Prophet
(sallah allahu alieh wasalam). This is the kind of shirk that may place one in
an everlasting spot in hell
Allah says, "And invoke not
besides Allah, any that will neither profit you, nor hurt you, but if (in case)
you did so, you shall certainly be one of the Zalimun (polytheists and
wrong-doers). " (Younis:106)
Imam Sulieman bin Abdel Wahab said,
“Pay attention to this line of shirk, he denied anyone to turn to in hardships
but the Prophet Muhammad (sallah allahu alieh wasalam). And, refuge
really belongs to Allah with no partner, as He is the One whom all humans turn
to. He (AlBusairy) also calls the
Prophet (sallah allahu alieh wasalam) in that line (of poetry) in lowliness and
time of hardship and need, and asked him that which should only be asked of
Allah. And, that is shirk in uluhiyah.” [xiv]
Imam Abdelrahaman bin Hasan bin
Abdelwahab said, “He honored the Prophet
(sallah allahu alieh wasalam) in
that which saddens the prophet, and the Prophet forbade exaggerating in his
honor that which is much less than what Al-Busairi has done here as anyone with
any knowledge knows. This person limited humans to turn to another human rather
than Allah. Allah denounced those who do “liyath” (the term the author used as
turning to) in Surat
al Jinn ayah 6 (And verily, there were men among mankind who took shelter
with the masculine among the jinns, but they (jinns) increased them (mankind)
in sin and disbelief.) Meaning they added deviance, liyath and giyath. One
of which is to ask for good. And, the other asking to turn away harm. Both are forms of worship that only belong to
Allah.” [xv]
AlShawkany said, “Look at how he
limited liyath (turning for good) to no other than the Prophet (sallah allahu alieh wasalam) and he forgot about Allah, ina lillah wa ina
ilieh rajioon.”[xvi]
ما
سامني الدهر ضيماً واستجرت به * * * إلا ونلت جواراً منه لم يُضَم
Whenever time caused me any distress and I took refuge in him.
I receive shelter from him which was not misused. (Chapter 5/17-18)
11) Here he is saying that every time he
became worried, distressed or ill, he would call upon the Prophet (sallah
allahu alieh wasalam), and then these problems would disappear.
In relaying the story of Ibrahim,
Allah says the words of Ibrahim, "And when I am ill, it is He who cures
me;” (Ash-Shu’ra:80)
Allah says, “And if Allah touches
you with harm, none can remove it but He, and if He touches you with good, then
He is Able to do all things.” (AlAnam: 17)
The Prophet (sallah allahu alieh
wasalam) told Ibn Abbas, “If you ask,
ask Allah, and if you seek aid, seek it from Allah.”[xvii]
ولن
يضيق رسول الله جاهك بي * * * إذا الكريم تحلى باسم منتقم
And O messenger of Allah,
your exalted status will not diminish, because of me
(intercession on my
behalf)
When most Bountiful
(Allah Ta’ala) will manifest (Himself) by the name of the
punisher. (Chapter 10/3-4)
12) Suliem bin Abdallah bin Muhammad said,
“In this line he is seeking from the Prophet Muhammad (sallah allahu alieh wasalam) exactly what
the mushrikeen sought from their statues, jah, which is intercession to Allah,
and that is shirk. Also, the
intercession comes from Allah, therefore it should not be asked from other than
Allah. Allah permits one to give intercession not the one giving intercession
initially.”[xviii]
فإن من
جودك الدنيا وضرتها * * * ومن علومك علم اللوح والقلم
For verily amongst your bounties is this world, and the hereafter.
And part of your knowledge is knowledge of the Preserved Tablet
(Lowh), and
the Pen. (Chapter 10/5-6)
13) Here he is saying that this life and the
life after is from the generosity of the Prophet Muhammad (sallah allahu alieh
wasalam). Therefore, this life and the hereafter
belong to the Prophet Muhammad (sallah
allahu alieh wasalam). Yet Allah attributes both this life and the life after
to him.
Allah says, “Truly! Ours it is (to
give) guidance, And truly, unto Us
(belong) the last (Hereafter) and the first (this world). Therefore I have
warned you of a Fire blazing fiercely (Hell); None shall enter it save the most
wretched, Who denies and turns away.” (AlLayl 12-16)
In the second line of poetry, Al-Busairi mentions (al-Lahw) which is with
Allah alone, as well as (the kalam), which is the unforeseen knowledge, where Allah
has written everything that will happen 50,000 years before the creation of the
sky and earth. Al-Busairi attributes this knowledge to the Prophet (sallah
allahu alieh wasalam) and claims that
the Prophet knows what is in that book.
This is from deviance as Allah says,
“Say: "None in the heavens and
the earth knows the Ghaib (unseen) except Allah, nor can they perceive
when they shall be resurrected." (AlNaml: 65)
“And with Him are the keys of the Ghaib
(all that is hidden), none knows them but He. And He knows whatever there
is in (or on) the earth and in the sea; not a leaf falls, but he knows it.
There is not a grain in the darkness of the earth nor anything fresh or dry,
but is written in a Clear Record.” (AlAnam: 59)
Conclusion
In conclusion, this poem does nothing but affirm that we,
as Muslims, should be firm in our Aqeedah, in our belief and knowledge of
Tawheed. This poem affirms that because it is being read at Muslim social
events today, we are very ignorant of what is acceptable and unacceptable in
our religion. It is also indicative of the fact that dawah materials in English
are not readily available to counter these types of deviant works.
Instead of delving into these kinds of poetry, we should encourage the propagation of the authentic writings of the Sahabah such as those of Ka'b bin Zuheir and Hasan bin Thabet, the companions of the Prophet (sallah allahu alieh wasalam). Both of whom wrote remarkable poems which praised the Prophet (sallah allahu alieh wasalam) in the most eloquent terms without falling into shirk and deviance.
May Allah strengthen the Muslims. Ameen
[i] Almadeh
Alnabawieh – Zaky Mubarak P. 197
[ii]
Mukadimat Diwan Albusairy p. 29-30
[iii] Iktida
Alsirat Almustakeem 2/692-693
[iv] See his
biography in Diwan AlBusairy edited By Muhammad Saeed Kailany p. 5-44& Albusairy Dirasah
Wa Nakd
[v] Silsilat
aldafeeh 1/299; Alsanany fe Mawduateh P. 46
[vi] Mahabar
Al rasool – Abdel Raoof Uthman 169-196
[vii] Fateh
Albary 12/49
[viii] Ghaet
Al Amany – Alaloosy 2/349
[ix] See
above and AlDur Alnaded – Ibn hamdan p. 136
[x] Alrad Ala
Alakhniay p, 41
[xi]
Narrated by ahmad 4509, Tirmithy 1534
[xii]
Altamheed 14/366-367
[xiii]
Taiseer al azeez Alhameed p.22; Aldurar Alsunieh 9/51
[xiv]
Tayseer Al azeez alhameed 219-220
[xv] Aldorar
alsunieh 9/89; and 9/49
[xvi] Al dur
alnadeed p, 26
[xvii]
Narated by Tirmithy as hasan
Imam Muslim related from Anas (radia allahu anh) that he said: “The Messenger of Allah (sallah allahu alieh wasalam) said: ‘None of you will truly believe until I am more beloved to him than his family, wealth and all the people.’” [67]
Would be distributed in proportion to the sins. (Chapter 10/9-10)
I receive shelter from him which was not misused. (Chapter 5/17-18)
[i] Almadeh
Alnabawieh – Zaky Mubarak P. 197
[ii]
Mukadimat Diwan Albusairy p. 29-30
[iii] Iktida
Alsirat Almustakeem 2/692-693
[iv] See his
biography in Diwan AlBusairy edited By Muhammad Saeed Kailany p. 5-44& Albusairy Dirasah
Wa Nakd
[v] Silsilat
aldafeeh 1/299; Alsanany fe Mawduateh P. 46
[vi] Mahabar
Al rasool – Abdel Raoof Uthman 169-196
[vii] Fateh
Albary 12/49
[viii] Ghaet
Al Amany – Alaloosy 2/349
[ix] See
above and AlDur Alnaded – Ibn hamdan p. 136
[x] Alrad Ala
Alakhniay p, 41
[xi]
Narrated by ahmad 4509, Tirmithy 1534
[xii]
Altamheed 14/366-367
[xiii]
Taiseer al azeez Alhameed p.22; Aldurar Alsunieh 9/51
[xiv]
Tayseer Al azeez alhameed 219-220
[xv] Aldorar
alsunieh 9/89; and 9/49
[xvi] Al dur
alnadeed p, 26
[xvii]
Narated by Tirmithy as hasan
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