Tuesday, August 13, 2013

Qasida burda is Shirk!!!

The Qaisdah Al-Burdah which is commonly sang World wide is just a few words/verses taken from a huge book, mainly a huge poem written by SUFI Imaam Muhammad Sharafudeen Al-Busairi originally in Arabic & indeed is a Shirk & is fully supported by the Sufi clan Astaghfirullah... meaning the evil Sufi Scholar the so called Shaykhul Islam of this time Tahir Qadri is one of the evil promoters of this Shirk.

Here is the link (warning: its a Sufi site) for the entire Original Qaisdah Al-Burdah, written, audio & video:
http://www.deenislam.co.uk/burdah/burdah.htm


The Scholars who have replied to original written Qaisdah Al-Burdah and claimed it as Shirk 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 Badee3 Saker
* Reply to Burdah by sheikh Abdel Azeez Al Abdel Lateef
* Ma3loomat Muhimah An Aldeen By Jameel Zino


The Qasidah Burdah poem is of shirk, evil and corruption which Islam has rejected and forbidden since time immemorial.

Kindly read the following article written by as-Shaykh Ahmad Jibreel, (May Allah be merciful towards him-AMEEN)
 

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 (pbuh).

The poem has been widespread in Arabic for nearly eight centuries and many scholars have replied to it in Arabic.

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 from another poem praising the Prophet (pbuh) by a companion named Kab Bin Zuhier. There are no similarities in the two poems except the name

It was given other names such as Al-bara'ah, meaning the cure, because it supposedly cured the author from being paralyzed after he read it. (How can anything be called as the one giving cure when everything depends upon Allah and even when medicines are taken, we are suppose to rely completely on Allah as He Alone is the Agent on Whom all things depends. He is the Source of everything ,nothing happens without His Will and everything that happens is because He wills it).

It was also given the name the Hardship because it supposedly eases off hardships when one reads (nothing can cure us except for Allah! And the story behind Qasida is the story of a person beaten by shaytaan)

As to why Busairi 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 (pbuh) 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 (pbuh) 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.
He poor man then recited part of its beginning... After that, the dream became popular and so did the poem.

The truth is that our Nabi (pbuh) was most fearful of the commandments of Allah so Allah would not show His Nabi (pbuh) to al busairi who had called upon Prophet Muhammed (pbuh) in his poetry which was utter shirk. Rather it turned out to be his test or it came as a reckoning for him for writing blatant shirk.

Analysis of the Poem:


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 Prophet Muhammad (pbuh). We love Prophet Muhammad (pbuh) but this love has a limit. In this line Al-Busairi said the universe was not created except for the purpose of the Prophet Muhammad (pbuh).
Allah said "And I have not created human and jinn but to worship me." (Al-Thariyat:56)
And even the Prophet (pbuh) was created to worship as Allah said, "And worship your Rabb until there comes unto you the certainty (i.e. death)." (Al-Hijer 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. 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 (pbuh).

(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 Prophet Muhammad (pbuh). 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 (pbuh) 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 ."
Discard what the Christians claim about their Nabi, then decide and say what you wish in praise of him (pbuh)

(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 (pbuh) about him to show one's love for him. To be more specific then, al busairi has been meaning of shirk of prostration towards Prophet.Al busairi means one can prostrate to the Prophet (pbuh) 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 (pbuh) 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 (pbuh). The context of the hadith was such that Mu'ath (ra) asked the Prophet if he may prostrate to him, and the Prophet (pbuh) set a rule against going into extreme love for him.

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.

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 (pbuh) , as how can one say the Qur'an does not suit the honor of the Prophet (pbuh), or that it is lower than his honor. Nazoo zu --B'Illah.

No perfume equals the dust (earth) which is touching his (pbuh) 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 (pbuh) 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 Taiymiyyah said, " The imams agreed that the grave of the Prophet should not be touched or kissed, and that is to guard tawheed."

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 (pbuh) said, "Whoever gives an oath by other than Allah has committed Shirk or kufer."

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."

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 (pbuh).

However, Allah says,(interpretation of the meaning):
"Whatever grant you have is from Allah." (Nahl:53)
"See from Allah your rizk and worship him." (Al-Ankaboot: 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 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)

I had committed any sin my covenant is not (likely to be) violated.
With my Nabi (pbuh) 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 (pbuh) based on the fact that his name is also Muhammad .

There is no bond between anyone and Prophet Muhammad (pbuh) simply because he shares the same name. There are many individuals whose name is Muhammad who are corrupt deviants

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 (pbuh). This is the kind of shirk that may place one in an everlasting spot in hell.(Please NOTE) Be careful of this nasheed!

Allah says, (interpretation of the meaning) "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 (pbuh). And, refuge really belongs to Allah with no partner, as He is the One whom all humans turn to. he (alBusairy) also calls upon the Prophet (pbuh) 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 Tauheed Uluhiyah."

Imaam Abdul Rahman bin Abdul Wahaab said:"busairi honored the Prophet (pbuh) in that which saddened 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" in Surat al Jinn ayah 6(interpretation of the meaning) (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

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 (pbuh), and then these problems would disappear.
In relating the story of Ibrahim, Allah says the words of Ibrahim, (interpretation of the meaning) "And when I am ill, it is He who cures me;" (Ash-Shu'ra:80)

Allah says, (interpretation of the meaning) "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." (Al-Anam: 17)

The Prophet (pbuh) told Ibn Abbas, "If you ask, ask Allah, and if you seek aid, seek it from Allah."

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 (pbuh) exactly what the mushrikeen sought from their statues, 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. "

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 (pbuh). Therefore, this life and the hereafter belong to the Prophet Muhammad (pbuh). Yet Allah attributes both this life and the life after to Himself

Allah says, (interpretation of the meaning) "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 ; None shall enter it save the most wretched, Who denies and turns away." (Al-Layl 12-16)

In the second line of poetry, Al-Busairi mentions (al-Lawh) 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. Busairi attributes this knowledge to the Prophet (pbuh) and claims that the Prophet knows what is in that book.

Naoozu-B'ILLAH

This is from deviance as Allah says, (interpretation of the meaning)
"Say: "None in the heavens and the earth knows the Ghaib (unseen) except Allah, nor can they perceive when they shall be resurrected." (Al-Naml: 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." (Al-Anaam: 59)

Conclusion: This poem is 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 Kab bin Zuheir and Hasan bin Thabet, the companions of the Prophet (pbuh). Both of whom wrote remarkable poems which praised the Prophet (pbuh) in the most eloquent terms without falling into shirk and deviance.

May Allah strengthen the Muslims. May Allah give hidayah to all Muslims and may Allah save all Muslims from shirk - Ameen.

1 comment:

Anonymous said...

Lets know in how many ways shirk is committed, with examples and citations from Quran & hadith
http://www.youtube.com/watch?v=TrvsrBFvgPY

what is taubah/Repentance:
http://www.youtube.com/watch?v=t0UQdkYuWwU

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