Mawlay, just beautiful

[AkramUKConv]

I don't mean the video, I mean the song, Mawlay, by Muhammad al Husyan:

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[Milk Shaykh]

Isn't that done by Junaid Jamshed? (Not my cup of tea though) Is this the Qaseeda Burda? Im sure there are qualms about some of its wording.

[Abandoned-Mind]

Hmmmmmmmmmmmmmmmmmmmmmmmmmmm.

[salafiya]

http://ahmadjibril.com/articles/alburdah.html
AlBurdah: The Cloak of Love or Ignorance?
By: Ahmad Musa Jibril

http://www.islamtoday.com/show_detail_section.cfm?q_id=294&main_cat_id=13
Question: Please kindly explain the background of the poem entitled Qasîdah al-Burdâ which is gaining prominence in some parts of the UK, mainly among youngsters. What is your opinion on the content, recitation and memorization of this poem?
Answered by the Permanent Committee of Saudi Arabia for Fatwâ and Research

[Abu Hafsa]

Regarding this Qasidah Burda Nasheed<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p>
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It is said that Ibn Hajar taught it and accepted it.<o:p></o:p>
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I came across the following which I believe is a comment by Yassir Qadhi on it and the claim of there being shirk contained in it. <o:p></o:p>
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Salaam Alaikum

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

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

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Therefore, the poem should not and cannot be read except to correct these exceses.

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

BTW, just so no one things I haven't read the poem or am passing judgments w/o any knoweldge:

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An example of shirk in ruboobiyyah is the stanza:
"And of your generosity is the (creation) of the Wolrd and its co-wife (meaning the Hereafter)..." Here it is as if the World and the Hereafter was created from the generosity of the Prophet (SAW).

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

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

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

YasirSource:<o:p></o:p>
http://forums.almaghrib.org/showpost.php?p=57606&postcount=4 (http://forums.almaghrib.org/showpost.php?p=57606&postcount=4)<o:p></o:p>
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I then come across the following which seems like a detailed response and defence to the above claims:<o:p></o:p>
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Q. Qasida Burda - Is it true that there is blatant shirk in many parts of the Qasida Burda? (Edited) Answered by Shaykh Faraz Rabbani

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...

In the Name of Allah, Most Merciful and Compassionate

May Allah's peace and blessings be upon His Beloved Messenger Muhammad, his noble folk, righteous companions, and all followers

No, the Qasida Burda doesn't contain "shirk" (associating partners with Allah) or other deviations from sound Islamic belief. Rather, it is a pure expression of deep and passionate love for the Beloved Messenger of Allah (peace and blessings be upon him), whose love is a condition of faith.

The Qasida Burda has been accepted by the mainstream of Islamic scholarship as one of the greatest statements of love for the Messenger of Allah (peace and blessings be upon him). It is recited across the Muslim world, from East to West, as it has been for centuries. There are dozens of commentaries on it, by many of the greatest scholars of Islam, none of whom saw any "blatant shirk" in its beautiful praise of the Beloved Messenger of Allah (peace and blessings be upon him). However, given its eloquence and depth, certain verses-such as those criticized by our respected critic-need to be understood as the author meant them. It is unfair to interpret others' words in ways they did not mean.

[1] The critic cites the opening of the verse as an example of "shirk" in the Oneness of Allah's Lordship (tawhid al-rububiyya):

"From our generosity is the world and its partner [the Hereafter]..."

Our respected critic claims that this refers to the creation of the world and there hereafter-as if Busiri is claiming that the Prophet (peace and blessings be upon him) and his generosity created them! The Arabic text if this verse doesn't mention "creation" in it.

As Imam Ibrahim al-Bajuri makes clear in his commentary on the Burda, what this means is that the best of this world and the next is from the gift the Messenger of Allah (peace and blessings be upon him) gave-by Allah's granting-to humanity.

The best of this world is the guidance of the Messenger of Allah (peace and blessings be upon him), by which alone this worldly has any meaning; and the best gift of any human to humanity in the Hereafter is the intercession the Messenger of Allah (peace and blessings be upon him) makes-as established in rigorously authentic hadiths, as we will see below.

There is a basic principle in knowledge that, "Ruling on a matter comes after sound understanding of it." To criticize someone's words, one must first soundly understand them as the author intended them-not as one's own understanding determines.

[2] The critic then cites the following verses as example of shirk in Allah's Names & Attributes,

"And from your knowledge is knowledge of the Pen and Tablet"

It is established that Allah commanded the Pen to write the details of all matters until the Last Day-namely, before the Resurrection and Hereafter-as related in authentic hadiths in Ahmad and Tirmidhi. These hadiths were considered mass-transmitted by al-Amir al-Kabir in his commentary on Laqani's Jawharat al-Tawhid, as Kattani relates in Nadhm al-Mutanathir.

In this hadith, the Messenger of Allah (peace and blessings be upon him) said, "The first of Allah's creation was the pen." Then he mentioned that Allah commanded it to, "Write everything that will occur, until the Last Hour." [Ahmad 21649, from Ubada ibn Samit (Allah be pleased with him)]

It is authentically established that Allah granted His Beloved Messenger (peace and blessings be upon him) knowledge of the events of this worldly life.

There is no "shirk" in this: (1) it is authentically established in the sunna; (2) it is by Allah's granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though inimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace).

The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is "from" the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge.

What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next; and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation.

Thus, there is no element of shirk in this verse. It simply affirms what the Prophet (peace and blessings be upon him) himself affirmed, not more and not less.

[3] Our respected critic then cites the following verse as an example of "shirk" in Allah's Oneness in Divinity (tawhid al-uluhiyya):

" And who else there, besides you, who I can call out, at times of distress and problems?"

This is our critic's suggested translation. A sounder translation is:

"O Most Honored of Creation! Whom can I turn to
But you when the Encompassing Event befalls?"

The "Encompassing Event" (wrongly translated us "times of distress and problems") refers specifically to the distress that befalls all creation on the Day of Resurrection. As authentic hadiths in Bukhari [3092], Muslim [287], and elsewhere affirm, all of creation will go from one prophet to another, each of whom is busy with themselves-out of absolute awe of Allah-and tells them to go to another prophet. Finally, all of creation goes to our Beloved Messenger (Allah bless him and give him peace), seeking respite from the tremendous tribulation and distress of that Day. The Messenger of Allah (peace and blessings be upon him) answers their call, affirming that this is from what Allah granted him, and turns to Allah seeking respite for creation, and this is granted to him by Allah.

There is no suggestion in this verse that a believer shouldn't turn to Allah Himself when distress and problems occur. Rather, it is simply affirming something the Messenger of Allah (peace and blessings be upon him) affirmed: that Allah has granted His Prophet Muhammad (peace and blessings be upon him) general intercession for all creation from the intensity of the tribulations of the Day of Judgment, and that on that Day all creation will find none in creation to turn to for assistance but Allah's Beloved (Allah bless him and give him peace).

This also shows that seeking the assistance of creation-whether in material or spiritual matters-does in no way negate one's understanding that Allah alone is the ultimate granter. But our Giving Lord has shown us that there are both material and spiritual means one seeks, while fully aware that the Giver and Granter is none but Allah.

This is the aqida of the mainstream of Muslims: we affirm the taking of material and spiritual means, and affirm that the granter is only Allah Himself. This is the understanding of the great Companion of the Prophet (peace and blessings be upon him), Rabi`ah ibn Ka`b al-Aslami (Allah be pleased with him), who said, "O Messenger of Allah! I ask you for your company in <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:place>Paradise</st1:place>!" 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. Source:<o:p></o:p>
http://www.yanabi.com/forum/messageview.cfm?STARTPAGE=1&catid=4&threadid=38054&forumid=1#245104 (http://www.yanabi.com/forum/messageview.cfm?STARTPAGE=1&catid=4&threadid=38054&forumid=1#245104)<o:p></o:p>
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I would appreciate any views and comments and replies to the above.<o:p></o:p>
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Allah bless you all. <o:p></o:p>
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Thanks.<o:p></o:p>

[Abu_Salamah]

I'm still confused, who's view and daleel are stronger Yassir Qadh or Ibn Hajar?

[Magoo]

it seems like it depends on how the wording is understood, Allahu alam, maybe some of the arabic speaking members can look into it in more detail

[Abu Hafsa]

I dont know what Ibn Hajar said about it, i just said it is said he taught it. So its worth verifying and interesting if one brought forward what he did say on the matter.

['Abd al-Kareem]

I'm still confused, who's view and daleel are stronger Yassir Qadh or Ibn Hajar?

Akhi this is a very bad way to look at things.

Firstly, it doesn't matter who comes with the truth, if it is valid then we must accept it.

Second, scholars of the past have made mistakes, just because a shaykul-Islam might've made a mistake, doesn't mean we accept it and follow his footsteps in that mistake.

Third, The brother only said: "It is said that Ibn Hajar taught it and accepted it." No proof, no verification, didn't even say where he heard it. So for all we know (at the moment) this could simply be a rumor spread by the modern-day sufis.

And finally, Yasir Qadhi quoted some parts of the poem and showed how it is blatant shirk. And other scholars have spoken about this poem anyway.

[Abu Hafsa]

Jund ul Islam, i quoted what Yassir Qadhi said in my earlier post, and also a response to that. What Do you have to say about that.

[Abu_Salamah]

Akhi this is a very bad way to look at things.

Firstly, it doesn't matter who comes with the truth, if it is valid then we must accept it.




Bro the truth is what I'm looking for. I want to know if it's still permissible to listen to it, From what has been said.

['Abd al-Kareem]

Jund ul Islam, i quoted what Yassir Qadhi said in my earlier post, and also a response to that. What Do you have to say about that.

Yasir Qadhi did not quote each and every instance of shirk or exaggeration in the poem, he quoted only a few.

Haitham Hamdan wrote the following:


1) al-Boosiri confesses in the poem that he spent his whole life busy with poetry. So he is not a scholar of Islam. He is a scholar of linguistics. This is why we find so many errors in the poem.

Important note: Sufis try to confuse the Boosiri who wrote this poem with al-Boosiri the scholar who is the auther of Misbah az-Zujajah. They are two different persons.

2) The principle behind writing the poem is faulty. The poet said that he wrote it as means of seeking repentance. Means of seeking repentance are known in Islam. Writing a poem is not one of them.

3) Several lines of the poem exaggerate the status of the Prophet ASWS. We have been warned by the Prophet ASWS from exaggerating his status.

4) The poet claims that he had a special promise from the Prophet ASWS because his name was Muhammad just like His.

5) Even if the poem had no problems, Sufis fall into Bid’ah when they exaggerate its status by:

- Memorizing it and ordering students to memorize it.
- Believing that singing it cures from illness.
- Dedicating special gatherings for the purpose of singing it.
- Spending time and money in translating, publishing, recording and promoting it, as Shaikh Hamza Yusuf did, may Allah SWT forgive him.

Wallahu A'lam.
http://www.ahlalhdeeth.com/vbe/showpost.php?p=672&postcount=6

[Abu Hafsa]

Ok, the ahmad jibreel link wasnt working when i first saw this thread, It is now. I read it and is a very comprehensive refutation. The pointers from Haitham where good as well. Jazakallah For your help.