Qasidah Burdah - The Cloak of Love or Ignorance?

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  1. Umm Aysha
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    Umm Aysha *Strive for Jannah*

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    Asalaamu Alaykum

    The Qasidah Burdah poem is of shirk, evil and corruption which Islaam has rejected and forbidden since time immemmorial. The true scholars of Islaam have condemned and rejected this filthy poem. Kindly read the following article written by as-Shaykh Ahmad Jibreel, may Allaah be merciful towards him.

    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 Badee3 Saker
    * Reply to Burdah by sheikh Abdel Azeez Al Abdel Lateef
    * Ma3loomat 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 Ka3b 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.

    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."

    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:

    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.


    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.


    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)."

    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

    Analysis of the Poem
    æßíÝ ÊÏÚæ Åáì ÇáÏäíÇ ÖÑæÑÉ ãä * * * áæáÇå áã ÊõÎÑÌ ÇáÏäíÇ ãä ÇáÚÏã
    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.

    ÝÇÞ ÇáäÈííä Ýí ÎóáÞ æÝí ÎõáõÞ *** æáÜã íÜÏÇäÜÜæå Ýí ÚÜÜáÜÜÜã æáÇ ßÑ
    æßáåã ãä ÑÓæá Çááå ãáÊãÓ *** ÛÑÝÇð ãä ÇáÈÍÑ Ãæ ÑÔÝÇð ãä ÇáÏí
    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 ."

    ÏÚ ãÇ ÇÏÚÊå ÇáäÕÇÑì Ýí äÈíåã * * * æÇÍßã ÈãÇ ÔÆÊ ãÏÍÇð Ýíå æÇÍÊßã
    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.

    áæ äÇÓÈÊ ÞÏÑå ÂíÇÊå ÚöÙãÇð * * * ÃÍíÇ ÇÓãå Ííä íõÏÚì ÏÇÑÓ ÇáÑãã
    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 (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.

    áÇ ØíÈ íÚÏá ÊÑÈÇð Öã ÃÚÙãå * * * ØæÈì áãäÊÔÞ ãäå æãáÊËã
    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."

    ÃÞÓãÊõ ÈÇáÞãÑ ÇáãäÔÞ Åäø áå * * * ãä ÞáÈå äÓÈÉð ãÈÑæÑÉ ÇáÞÓã
    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."

    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."

    æáÇ ÇáÊãÓÊ Ûäì ÇáÏÇÑíä ãä íÏå * * * ÅáÇ ÇÓÊáãÊ ÇáäÏì ãä ÎíÑ ãÓÊáã
    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)

    ÝÅä áí ÐãÉ ãäå ÈÊÓãíÊí * * * ãÍãÏÇð æåæ ÃæÝì ÇáÎáÞ ÈÇáÐãã
    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.

    áÚá ÑÍãÉ ÑÈí Ííä íÞÓãåÇ * * * ÊÃÊí Úáì ÍÓÈ ÇáÚÕíÇä Ýí ÇáÞÓã
    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)

    íÇ ÃßÑã ÇáÑÓá ãÇ áí ãä ÃáæÐ Èå * * * ÓæÇß ÚäÏ Íáæá ÇáÍÇÏË ÇáÚãã
    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."


    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."


    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."

    ãÇ ÓÇãäí ÇáÏåÑ ÖíãÇð æÇÓÊÌÑÊ Èå * * * ÅáÇ æäáÊ ÌæÇÑÇð ãäå áã íõÖóã
    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."

    æáä íÖíÞ ÑÓæá Çááå ÌÇåß Èí * * * ÅÐÇ ÇáßÑíã ÊÍáì ÈÇÓã ãäÊÞã
    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."

    ÝÅä ãä ÌæÏß ÇáÏäíÇ æÖÑÊåÇ * * * æãä Úáæãß Úáã ÇááæÍ æÇáÞáã
    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." (AlAn3am: 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 Ka3b 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

    By: Ahmad Musa Jibril

    wasalam
  2. riskyguy
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    riskyguy Allah-hu-Akbar

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    Question: Some learned scholars say that there is "blatant shirk" in many parts of the Qasida Burda-that it goes against Allah's Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity...

    Answer:

    n 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.
  3. Al-Kashmiri
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    Al-Kashmiri Well-Known Member Staff Member

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    Those who say it doesn't contain blatent shirk are Ullema who had with them tasawuff or the kullaabee or maatureedee creed... So it seems.
  4. Salika
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    Salika ~mUsLiMaH~

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    :salam2:

    is that the nasheed sung by mesut kurtis??
  5. Al-Kashmiri
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    Al-Kashmiri Well-Known Member Staff Member

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    I woulnd't put it past him... I think he sang it on the last bankrupt conference called the GPU in London.
  6. Al-Kashmiri
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    Al-Kashmiri Well-Known Member Staff Member

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    From Dr. Saleh as-Saleh

    As-salaamu `alaykum.

    I read over a response given by Dr. Saleh as-Saleh, may Allaah preserve him on the topic of nasheeds. Alhamdulillaah he made mention of the Burdah. Check out his really beneficial site at www.understand-islam.net.

    I just realised a user has already posted much of the above (in my post) in this thread.
  7. riskyguy
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    riskyguy Allah-hu-Akbar

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    Allah says in the Qur’an,

    “These are the tidings of Unseen that We reveal to you in secret”.
    Surah-Ale-Imran, verse 44.

    “Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles (For the purpose)”
    Surah-Ale-Imran, verse 179.

    “The Knower of Unseen reveals not His secret to anyone. Except to His chosen Messengers”.
    Surah-Al-Jinn, verse 26.

    Imam Tabari writes under this verse:
    Allah TA’ALA has told the Prophet (May pbuh), you must thank Allah TA’ALA Who has informed you of what has already happened and what will happen in the future and this is a great grace of Allah upon you.
    (Tafsir Tabari under verse 113 of Surah Al-Nisa).

    The above Qur’anic verses prove that Allah TA’ALA has given Muhammad (pbuh) the knowledge of the Ghayb.

    Proofs from the Ahadith that Prophet Muhammad [pbuh] had the knowledge of the Ghayb
    We find in a narration from the collection of Imam Bukhari :

    Prophet Muhammad (pbuh) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about heaven and hell and about the people who were going to hell and who were going to heaven and what will be their places in heaven and hell. Of course, some people remember what he told us and some people have forgotten.
    (Bukhari, Chapter Bada-Ul-Khalq.)

    Imam Muslim writes that:
    The Prophet Muhammad (pbuh) led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until Asar, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of Paradise and Hell.
    (Muslim chapter on Fadial).

    Imam Bukhari writes:
    The Munafiqs(hypocrites) made an objection to the knowledge of the Prophet (pbuh). The Prophet (pbuh) stood on the pulpit and said, “Ask me what you will”.One person stood up and asked, “What will be my place in the Hereafter?” The Prophet replied, “Hell”. Another person whose name was Abdullah bin Huzaifa, (people doubted whether he was a legitimate child), stood up and asked, “Who is my Father?” The Prophet (pbuh) replied, “Your Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.) The Prophet (pbuh) repeated, “Ask me, ask me”.
    [Bukhari Kitab-ul-I’tisaam Muslim chap on Fadial].

    It is evident from this Hadith that the only people who objected to the knowledge (Ilm-e-ghaib) of the Prophet (pbuh) were the Munafiqs (hypocrites), and the belief that Allah informed His Prophet (pbuh) of more knowledge than any one else is the belief of the blessed companions of the Prophet.

    Imam Ahmad bin Hanbal quotes the following narration which provides more evidence on the Prophets knowledge :
    The Prophet (pbuh) stated, “I have seen my Lord, He put His hands upon my chest, after which everything appeared before me and I recognized everything.
    [Musnad Ahmad Ibn Hanbal, vol 5, page 243]

    Hafidhh Ibn Kathir writes:
    A shepherd was with his goats. Upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, “Why do you take what food (rizq) which Allah has provided for me?” The shepherd was astonished that the wolf spoke. The wolf again said, “If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the Past and the Future”. The shepherd left his goats and went straight to the Prophet (pbuh) and mentioned his experience. The Prophet (May pbuh) replied, “The wolf spoke the truth" Isnad (chain of narrators) for this hadith is (Jayid) Authentic.
    [Taareekh: Chapter of Miracles of Prophet [pbuh].

    We also find the following clear cut hadith without any ambiguous meanings from Sahih Muslim:
    The Prophet (pbuh) stated, “Allah put the earth before me and I saw it from the East to the West”
    [Muslim (Chapter of Excellence of the Prophet (pbuh)

    This Hadith is a proof that the Prophet (pbuh) was bestowed with the knowledge of the whole world.

    Hafidhh Ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi write:
    Suad bin Qarib recited a poem in front of the Prophet (pbuh), “I bear witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the ghaib.
    [Sirat-un-Nabi and Mukhtasar Sirat ul Rasool, Storey on Swad bin Qariq by Hafidhh ibn Kathir and Ibn Muhammad bin Abdul Wahhab al Najdi]

    From all the above Ahadith it is proven that the Prophet (pbuh) was bestowed with more knowledge, than any other in the creation by Allah Almighty. It is proven from the above narrations that Allah Almighty bestowed (that is gave) our Prophet (pbuh) the knowledge of the Ghayb, so it is permissible to say that he, (pbuh) knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb(unseen), he is not committing Kufr or Shirk by holding such a belief.

    Sayyedina Khidr (Alay hissalaam) also knew the Ghayb?
    Imam Tabari, Imam Qurtabi and Qadi Shawkani quote the following narration:
    Ibn Abbas reported that Khidr was a man who did all his work with the knowledge of the Ghayb because he knew the Ghayb.
    [Tafsir Tabari, Tafsir Qurtabi, Tafsir Fathul Qadir, by Imam Tabari, Qurtabi and Qadi Shawkani].

    The above statement proves from a narration from a Sahabi, which is accepted by leading and reputable classical authorities, that it is permissible to say about Khidhr that he knew the Ghayb, so how can it possibly be wrong to say that Prophet Muhammad (pbuh) also knows the Ghayb.

    Hafidhh ibn Kathir and Muhammad bin Abdul Wahhab al Najdi wrote;

    Malik Bin Aouf Nazri has written a Poem about our Prophet (May Allah bless him and grant him peace) and has written
    I have not seen any one like you in this world that I can compare with.
    Who always fulfill all that he promises.
    There is no one more generous than him,
    When you ask him some thing he will inform you of what is going to happen tomorrow.
    [Sirat an Nabi Ibn Kathir and Muktasar Sirat al Rasool chapter Gazwa Hawazan by Hafidh ibn Kathir and Ibn Shaykh Najdy]
    __________________

    labeling someone Kafir and declaring any actions as shirk, which are not proved from Quran or Hadith, is a very serious matter. And everyone should abstain from doing that. The verses of Quran and Hadith are enough proof for me, that saying Prophet Muhammad(pbuh) knows the unseen is not shirk, if this doesn't proof you anything, then that maybe because the words of your parents or your shaikh weigh more in your sight than the verses of Quran and Hadith...And Qasidah Burdah doesn't contain any shirk, if you do not want to listen to the praise of beloved Prophet(pbuh), you can ignore. But just do not label it as shirk without any sufficient proof.

    And Allah knows BEST...
    May Allah guides us and bless us all...AMIN
  8. Al-Kashmiri
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    As-salaamu `alaykum.

    You have incorrectly quoted me so please correct that now. The quote is from Dr. Saleh as-Saleh and not myself. Such a quote (yours) is only devious, seeing that I am not the one who made the statement, so attributing it to me is errorneous.

    From what I understood about Dr. Saleh as-Saleh and his statement, is that he is referring to what is written in the Preserved Tablet and not the general unseen matters that were revealed to the Prophet, sal-Allaahu `alayhi wasallam. If in doubt, ask him yourself inshaa' Allaah by logging on to paltalk and finding his room. So what you have proven or shown is the fact the Messenger of Allaah, sal-Allaahu `alayhi wasallam has been bestowed a portion of the knowledge of the ghayb. However, the preserved tablet and hence what the pen wrote is with Allaah alone in totality, except for that which he revealed of it to His Messengers.

    Again, I will quote the line that the Dr was referring to. Perhaps you will see that their is NO contradiction between what you have presented (may Allaah reward you for it) which is pertaining the ghayb, as oppose to what is pertaining the pen and preserved tablet which Dr. Saleh as-Saleh mentioned, "And of your knowledge is the knowledge of the pen and the preserved tablet".

    Wa`alaykum us-salaam.
  9. riskyguy
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    riskyguy Allah-hu-Akbar

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    Brother, you pasted that statement, obviously because you agreed with that.
    So it doesn’t matter whom it is attributed too, the one who originally wrote that or that one who uses it as an argument.

    All that I posted above, even that isn't from me, but I agree with that so I shared it here,
    And if someone objects on that I am willing to answer the misconception.

    Well you said, the beloved Prophet (pbuh) has the knowledge of ghayb, which is given to him from Allah (swt), but its Allah alone who knows what the pen wrote and what is in the preserved tablet.

    All matters that would ever occur or occurred (Destiny) are in a preserved tablet (al-Lawh ul-Mahfuz).

    Imam Bukhari writes:
    The Munafiqs(hypocrites) made an objection to the knowledge of the Prophet (pbuh).
    The Prophet (pbuh) stood on the pulpit and said; “Ask me what you will”.One person stood up and asked,
    “What will be my place in the Hereafter?” The Prophet replied, “Hell”.
    Another person whose name was Abdullah bin Huzaifa, (people doubted whether he was a legitimate child), stood up and asked,
    “Who is my Father?” The Prophet (pbuh) replied, “Your Father is Huzaifa”. (The accusation on Abdullah bin Huzaifa was cleared.)
    The Prophet (pbuh) repeated, “Ask me, ask me”.
    [Bukhari Kitab-ul-I’tisaam Muslim chap on Fadial].

    Just read this Hadith.
    How could Prophet Muhammad (pbuh) have told that hypocrite, that his place in afterwards is hell, had he not knew the ghayb?

    Destiny is the knowledge of ghayb, which is written in the preserved tablet.
    If Prophet Muhammad (pbuh) knows ghayb, he certainly knows what the pen wrote and what’s in the preserved.
    Had he not knew that, how could he have told us what’s going to happen in heaven and hell, what questions we are going to be asked after we die and many other things.

    Now you mean, Prophet Muhammad (pbuh) doesn’t know what is written in the preserved tablet, but he has some knowledge of ghayb. But brother knowledge of the ghayb is what’s written in the preserved tablet.

    This is the same kind of logic qadianis/ahmedis use to prove that Mirza Ghulam is a messenger.
    They say Prophet Muhammad (pbuh) is the seal of Prophets, (Khatim-an-Nabiyyin).
    But not seal of Messenger’s. But they fail to realize there’s never been a messenger who was not a Prophet. Not all Prophets were Messengers, but all Messengers were Prophets.

    It’s just like your saying, you know Surah Al Imran by heart, but you don’t know what’s in the Quran. Isn’t that Surah part of the Quran brother?

    The thing that might be preventing you from understanding it, could be that how can you say that Prophet Muhammad (pbuh) has been given the knowledge of the Ghayb when Allah Almighty says in the Qur’an that there are five things of which no one has any knowledge about?

    “Undoubtedly, Allah has the knowledge of the Hour, and He sends rain and knows what is in the wombs of the mothers and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware”. (Surah Luqman Verse 34)

    It is obviously true that no-one can find the knowledge of these things on there own endeavour. Only Allah can give this knowledge, for example Allah gives knowledge to the Angels whose duties are to control rain, and therefore on the command of Allah it rains.

    Also Allah commands an Angel who goes into the mother’s womb and hangs a record around the child’s neck what he/she will do in their lifetime. This knowledge is not attained by the Angel but rather it is given by Allah Himself.
    If the literal and direct meaning is taken from the above quoted ayaat, then it will mean that only Allah knows what is in the mother’s womb but today, we can discover quite easily if the child is a male or female by modern scanning techniques.

    If the Angels have some knowledge on the five Unseen things - given to them by Allah, why is it strange if the Prophet (pbuh) also has some of this knowledge - again bestowed by Allah.

    And Knowledge of Ghayb is what the pen wrote and what’s in the preserved tablet.
    So Prophet Muhammad (pbuh) do know what’s in the preserved tablet, and it’s not shirk to say that.

    And Allah knows best.
    Sorry for such a long post, :) but I hope I have cleared myself.

    May Allah guide us all…AMIN
  10. riskyguy
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    riskyguy Allah-hu-Akbar

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    Hafidhh Ibn Taymiyyah states:

    Imam Ahmed Ibn Hanbal Rahmatulah was asked ‘Is it permitted to do Masa of Mimber of Prophet (Sallallahu ‘alaihi wa sallam), to touch the Mimber for blessing. He replied ‘Yes it is permitted’. Abdullah Ibn Ummar, Sa’eed Ibn-ul-Musayyid, Yahya bin Sa’eed, and other great Scholars of Madinah used to do Masa of the Mimber.
    [Iqtidat Sirratal Mustaqeem page 203]

    Hafidhh Ibn Kathir say’s:
    When Hafidhh Ibn Taymiyyah passed away some people came and gathered around him and sat close to his body to obtain blessing from him. Also a group of women came and the water that was left over after bathing him they drank to get blessing from it as Tabarruk. The left over leaves of a tree which were also used in bathing him, were distributed among themselves for the purpose of Tabarruk. Whatever touched his body, like for example handkerchief, scarf which he used wear round his neck, was sold for a large amount of money, to someone to keep as Tabarruk. People used to come day and night to his grave, and some people use to even spend the night there'. [Tareek Ibn Kathir chap death of Ibn Taymiya]

    If from the clothes or from the water which is left over from touching his body or by sitting close to Hafidhh Ibn Taymiyya you may obtain blessing, then how can it be wrong to get blessing by touching and kissing the grave of Prophet Muhammad(pbuh). Or how can that be called Bid’ah or go even as far as calling someone Mushrik for doing that.
  11. rayhanm
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    rayhanm fight for right

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    Could anyone please translate the Qasida Birdah

    Dear all,
    :salam2:
    I am really interested in learning more about the Nasheed Burdah and for that reason I would love to see the translated version of it. I love the tune and the cinematography.

    I have been reading comments related to this Nasheed but I am kind of confused as I can see what is wriiten in the nasheed. Please, please, can anyone translate the Burdah for me....?

    Don't you think, we should ask Mesut Kirtis for his own opinion.

    Massalam,
    Rayhan
  12. Abdul Hasib
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    Abdul Hasib Student of Knowledge

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    ^Well brother Mesut Kurdis isn't The Only one that made Qasidah Burdah, it's also Muhammad Al Hussain.

    My question is, is it still haraam for someone to sing or listen to Qasidah Burdah (Mesut or Muhammad's), even if there is nothing that involve's Shirk in it like Al Bassairi's?


    Because I saw Mesut Kurdis's Burdah and all he was doing was asking Allah to give bessings (and for Allah to be pleased) to Muhammad (SAW) and the Sahabi.
  13. junaid hasan
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    junaid hasan Banned

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    I think now a days some added some new verse then original one and some deleted some lines. ANd if any words are wrong then its also wrong to hear, you have to be sure what those sentences are.
  14. Bluegazer
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    Assalamu Alaikum brother riskyguy,


    There are several things I'd like to mention:


    1- When you provide narrations of sayings of the Prophet [peace be upon him], then please quote exactly the number of the hadith. It makes it much easier to find.


    And when you quote from books, please mention details of this book [publisher, edition number, date of publication, the translator's name and page numbers].


    2- You mentioned ceratin ahaadith [sayings of the Prophet -peace be upon him-] that showed that the Prophet knew-from Allah the Almighty- the fate of some people. And I do not contest that the Prophet did say that certain individuals will be in heaven or hell.


    However, why didn't you also quote another hadith that showed he did not know the fate of a certain Companion who died?


    Here it is:

    صحيح البخاري ، الطبعة الثانية ذو الحجة 1419 - مارس 1999 ، الناشر: دار السلام (الرياض) و دار الفيحاء (دمشق) كتاب الشهادات ، باب القرعة في المشكلات ، الحديث رقم 2687​



    [Sahih Al-Bukhari, Volume 3, Book 48, Number 852, translated by M. Muhsin Khan]


    3- You wrote the following in post #2:


    And:


    The Prophet [peace be upon him] did not have full "knowledge of worldly events until the Last Day". And I have also shown -from the above hadith [saying] that he did not have full knowldge of the fate of certain individuals in the Herefater.


    Allah the Almighty said:

    [Translation of the meanings of the Qur'an 7:188]


    [Translation of the meanings of the Qur'an 6:50]


    And that is how the other verses of the Qur'an [3:44, 3:179 and 72:26] that mention the Allah disclosing the Unseen to Muhammad [peace be upon him] should be understood. Allah the Almighty disclosed some -not all- of the Unseen to Muhammad [peace be upon him].



    In conclusion, Allah the Almighty has given the Prophet [peace be upon him] some [but not all] of the knowledge of what will happen in this life and in the Hereafter.


    Best regards,

    Bluegazer

    Wassalamu Alaikum
  15. Al-Kashmiri
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    As-salaamu `alaykum.

    We affirm that tabarruk can be done via the Messenger of Allaah, sal-Allaahu `alayhi wasallam. But dirt of the grave, and doing it now when everything such has his hair has perished (the last I remember is that Imam Ahmad was buried with some of his hair)? There is a big difference between the Mimber of the Messenger of Allaah, sal-Allaahu `alayhi wasallam and the dirt of his grave, for clearly the grave can lead to veneration. Allaah knows best

    If the people did tabarruk with Ibn Taymiyyah, that does not make it a proof for the matter, since the proof lies in the Qur'aan and Sunnah. In fact it has been said by Ash-Shaatibee in Al-I`tisaam,

    "The Prophet sal-Allaahu `alayhi wasallam, never left anyone after himself anyone more superior than Abu Bakr as-Siddeeq, radiy-Allaahu `anhu, since he was his Khaleefah and no one did this through him, and nor through ‘Umar, radiy-Allaahu `anhu, and he was the best of the Ummah after him. Then likewise, ‘Uthman, radiy-Allaahu `anhu, and then all of the Companions, with respect to whom there is no one who is more superior. There is not established from a single one of them any authentic report that states that someone would make tabarruk from them in any of these ways or what is similar to them. Rather they restricted themselves to following and imitating the actions and statements in which they (the Companions) followed the Prophet (sas). This, therefore is a unanimous agreement from them for the abandonment of these things."

    Allaah knows best.
  16. junaid hasan
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    junaid hasan Banned

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    ALhamdulillah thats the things which i learnt in my 5 years islamic life. Some extremist say that he knew all the things and some says no he didn´t had any knowledge.

    Whatever knowledge he had was not "too" much, only in few cases and thats given by allah subhanahu wataala.
  17. rayhanm
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    rayhanm fight for right

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    But what I am asking for is a translation of the Qasidah...could you please do that for me...then it would be easier to comment...

    Massalam,
    Rayhan
  18. riskyguy
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    riskyguy Allah-hu-Akbar

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    Wa Alaikum Salaam...
    Okay bro, no problem...


    And brother, where did I said Prophet Muhammad(peace be upon him) had all the knowledge of the unseen?
    Infact, this is what I said in Post number 9:

    And It is not what we were discussing, that do Prophet Muhammad(peace be upon him) had all knowledge of the unseen or not.

    Actually I was trying to answer this, and explain that Prophet Muhammad(peace be upon him) has the knowledge of the Ghaib, which is obviously bestowed to him from Allah (subhana wataala). And It isn't shirk to say that he does know the ghaib, which is written in preserved tablet.

    And the verses of the Quran you mentioned are offcourse true, and obviously No one can questions those. But however, that does not mean that Allah the Almighty restricts and retains the Knowledge of Unseen exclusively to Himself and does not reveal any part of it to any other person. No, not at all. Allah the Almighty has revealed and honoured His apostles as much and as and when He willed, for guidance and enlightenment to cope with the circumstances and situations confronting them viz-a-viz the enemies of Allah, and to fulfill the mission assigned to them. These phenomena have been illustrated at various places in the Holy Quran.
    Some of the relevant verses are quoted below:-

    A. Regarding Hazrat Adam (alaihis salaam) and the Angels, it is said: "He (Allah) taught the names (nature and qualitative attributes) of all the things and placed them before the Angels". (Surah Baqarah: Verse 31)

    B. Regarding Hazrat Da'ud (alaihis salaam), it is said, "He (Allah) gave Da'ud power and wisdom and taught him whatever (else)He willed." (Surah Baqarah: Verse 251)

    C. In respect of the I'lm-i-Ghayb to Hazrat Sulaiman (alaihis salaam), it is said, "O People! We have been taught the speech of the birds, and on us has been bestowed (a little of) all things." (Surah Namal: Verse 16)

    D. For Hazrat Lut (alaihis salaam), it is said, "And to Lut We gave Judgement and Wisdom." (Surah Anbiya: Verse 74)

    E. About Hazrat Yaqub (alaihis salaam) it was said, "He was, by Our instructions full of Knowledge (and experience), but most men know not." (Surah Yusuf: Verse 96)

    F. Hazrat Yaqub (alaihis salaam) himself told his sons about this blessing from Allah thus, "Did I not say to you, I know from Allah that which you know not." (Surah Yusuf: Verse 96)

    G. About Hazrat Yusuf (alaihis salaam), it is said, "When Yusuf attained his full manhood, We gave him Power and Knowledge; thus do We reward those who do the right things." (Surah Yusuf: Verse 22)

    H. Regarding Hazrat Musa (alaihis salaam), it is said, "When he reached full age and was firmly established (in life), We bestowed on him Wisdom and Knowledge." (Surah Qasas: Verse 140)

    I. It is said about Hazrat Khizr (alaihis salaam): "So they found one of our servants on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge (of special significance) from Our Own Presence." (Surah Kah'f: Verse 65)

    These verses of the Holy Quran make it clear that Allah the Almighty bestowed the Knowledge of the Unseen (Ghayb) on His chosen servants, but is unfortunate that most people do not know this; on the contrary, even they refuse to believe it without realising the consequence thereof! These pious souls, at times on their own, disclosed this Divine bestowment in order to convince the people and clear their doubts and put them on the right track of faith and Belief.
  19. rayhanm
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    rayhanm fight for right

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    I think we should stop right there

    This is getting on my nerve....
    Please let's talk about something else...

    :)

    Rayhan
  20. riskyguy
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    riskyguy Allah-hu-Akbar

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    And do you mean venetrating the grave of Prophet Muhammad(peace be upon him) is a bad thing?
    Okay bro, tell me one thing are you one those who believe Prophet Muhammad(peace be upon him) have died and now he can't help anyone and he is not aware of anything?

    Well I agree with that, but the reason why I quoted Ibn Taymiyyah was not that I am influenced from him or his teachings, but because most of the people who claim praising of Prophet Muhammad(pbuh), Intercession, and some other permissible acts as shirk, are mostly his followers or followers of his students.

    Iman Ahmad, Al-Hakim, and others narrated about Marwan Ibn al*!Hakam--an unjust ruler--that he once passed by the grave of the Prophet and saw a man with his cheek on the grave of the Prophet. Marwan Ibn al-Hakam asked: "Do you know what you are doing?" Nearing the grave, Marwan Ibn al-Hakam realized it was Abu Ayyub al-Ansari, one of the greatest companions of the Prophet.

    (Abu Ayyub al-Ansari was one of the greatest and was a close Companions of the Prophet.)

    Abu Ayyub al-Ansariyy replied, "Yes, I know what I am doing. I came here for the Messenger of Allah--not for the stone." By this he meant he was seeking the blessings from the presence of the Prophet, not for the stone covering his grave. Abu Ayyub al-Ansariyy continued his response with what he heard the Messenger of Allah say: "Do not cry over the Religion of Islam if the rulers are ruling correctly. Rather, cry over this Religion if the rulers are ruling incorrectly." By his response, Abu Ayyub was telling Marwan Ibn al-Hakam: "You are not one of those rulers who are correctly ruling by the rules of Islam."

    Imam Bukhari writes:
    Ummar Radi-Allahu-unhu asked Aisha Radi allho unha if he could be buried next to where Abu Bakr Radi-Allahu-unhu and the Prophet (Sallallahu ‘alaihi wa sallam) were buried. She allowed him to be buried there. Ummar Radi allhu said: 'This is more valuable to me than anything on earth.' "
    [Bukhari, Kitab-ul-Janaais]

    This narration proves that to get Tabarruk from the grave of the Prophet (Sallallahu ‘alaihi wa sallam) is permitted.

    Hafidhh Ibn Kathir also recorded this event, he writes;
    When an Arab came to our Prophet’s grave and said “I repent from my sins through you and ask for forgiveness, I would give my life for you”. Afterwards our Prophet, (May Allah bless him and grant him peace), appeared in the dream of Utba’, may Allah be pleased with Him, and informed him to go to the Arab and convey the message that there is a good news for him that Allah had forgiven his sins.
    [Tafsir Ibn Kathir, under verse 64 Surah Nisa]
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