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Objections on the Qaseeda Burdah

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QUESTION

السلام علیکم ورحمة الله وبركاته

Hope Mufti is well.

I came across the following article. I’m aware that Hazrat Mufti has written a Sharh on Qasidah Burdah. Can Mufti please answer or give a refutation to this article.

Click this link for the article………

https://islamqa.info/en/answers/115502/qaseedat-al-burdah-by-al-busayri-and-an-explanation-of-what-it-contains-of-kufr-and-heresy

Kindly awaiting Mufti Saheb’s response.

Jazaakallaahu Khair.

والسلام علیکم ورحمة الله وبركاته

ANSWER

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

You refer to the 6 objections on the Qaseeda Burdah in the link provided. We will answer in the sequence of the objections. All translations have been taken from the commentary of the Qaseeda Burdah by my beloved ustaad, Mufti Ebrahim Desai Saheb (Hafidhahullah). Some of the explanations provided here have been reproduced verbatim from Mufti Sahebs commentary.

Objections have been made upon the following verses:

1.     Verse 43 and 44,

43 دع ما ادّعته النّصارى في نبيّهم … واحكم بما شئت مدحا فيه واحتكم

44 وانسب إلى ذاته ما شئت من شرف … وانسب إلى قدره ما شئت من عظم

Translation: “Discard what the Christians claimed about their Prophets, then you decree and praise Rasulullah (Sallallahu Alayhi Wasallam) in any way after that.”

 “And attribute whatever excellence you want to the personality of Rasulullah (Sallallahu Alayhi Wasallam), and attribute whatever greatness you wish to the personality of Rasulullah (Sallallahu Alayhi Wasallam)”

Objection: This verse implies that it is permissible to exaggerate the praises of Rasulullah (Sallallahu Alayhi Wasallam).

Response: It is clear to anyone with an adequate understanding of the Arabic language that while we proclaim the excellency of Rasulullah (Sallallahu Alayhi Wasallam) in relation to previous Rasul’s, we will not trespass the limits of moderation and elevate him to the position of Allah as the Christians did with Isa (Alayhis Salaam).[1] In actual fact, the verse clearly prohibits such exaggeration. Review the first stanza,

Discard what the Christians claimed about their Prophets”

The Christians exaggerated in praising Isa (Alayhis Salaam), the poet clearly states; leave that out! i.e. do not exaggerate as the Christians exaggerated.

2.     Verse 46,

لو ناسبت قدره آياته عظاما … أحيا اسمه حين يدعى دارس الرّمم 46

Translation: If the Mu’jizaat of Rasulullah (Sallallahu Alayhi Wasallam) were in proportion to his greatness, then, when his name would have been called out, it would bring decaying bones back to life.”

The objection raised is that the author is saying that if one were to call out, O Muhammad (Sallallahu Alayhi Wasallam(, resurrect the bones, they would be resurrected. This is calling out to besides Almighty Allah.

The objection is based on an incorrect understanding of the verse. The verse is in the context of expressing the greatness of Rasulullah (Sallallahu Alayhi Wasallam). While he performed many Mu’jizaat (miracles), his status is far beyond the many Mu’jizaat he performed. If the Mu’jizaat of Rasulullah (Sallallahu Alayhi Wasallam) would be equivalent to his status, then IF he would call to decaying bones to come to life, they would come to life.

It is our Aqeedah (belief) that prophets performed Mu’jizaat with the order of Allah. If Rasulullah (Sallallahu Alayhi Wasallam) would call out to the dead and they would come to life, that would be a Mu’jizah with the order of Allah. The Quran and Ahadith are replete with such Mu’jizaat of Rasulullah (Sallalhu Alayhi Wasallam). Almighty Allah refers to the Mu’jizah of Isa (Alayhis Salaam), Surah Maaidah, Verse 49,

وَأُحْيِ الْمَوْتَى بِإِذْنِ اللَّهِ

Translation: “I revive the dead with the permission of Allah”

The objection is based on misinterpretation of the poem and a poor knowledge on the issue of Mu’jizaat.

3.     Verse 80,

80 ما سامني الدّهر ضيما واستجرت به … إلّا ونلت جوارا منه لم يضم

Translation: “Time did not frustrate me with oppression and I took refuge through Rasulullah (Sallallahu Alayhi Wasallam), except that I received support from Rasulullah (Sallallahu Alayhi Wasallam) which was not abused.”

Objection: Tawheed demands that we seek refuge in Allah alone, then why does the author state taking refuge in Rasulullah Sallallhu Alayhi Wasallam in the various challenges of life?

Response: We know that the author (Allamah Busaiyri Rahimahullah) had correct Aqaa’id, hence we must interpret these verses in line with his Aqeedah. As stated above, seeking refuge in Allah through the waseelah of the Prophet Sallallahu Alayhi Wasallam is permissible. Allah says in Surah Maaidah, verse 35,

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

Translation: “O you who believe, Fear Allah and seek the Waseelah towards him”

Consider this hadith,[2]

Sayyiduna Uthmaan ibn Hunayf (radhiallaahu anhu) narrates that once a blind person came to Rasulullah (Sallallahu alayhi wasallam) and said, “Oh Rasulullah (Sallallahu alayhi wasallam)! Ask Allah to cure me.” Rasulullah (Sallallahu alayhi wasallam) replied, “If you wish I will make Du’aa or else you may be patient, and this is better for you.” The man said, “Make Du’aa instead”, Rasulullah (Sallallahu alayhi wasallam) then commanded him to make Wudhu properly and that he recites the following Du’aa, “Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad (Sallallahu alayhi wasallam), verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.” Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, “I turn to you through your prophet” clearly proves Tawassul through the position of a person. Rasulullah (Sallallahu alayhi wasallam) also told him that he should make the same supplication whenever he needed to.

For more detail on the topic of tawassul, you may refer to the link provided in the references.[3]

In this verse, Allamah Busayri (the author) expresses that whenever he faced challenges in life and asked Allah through the Waseelah of Rasulullah (Sallallahu alayhi wasallam), he got relief.[4]

4.     Verse 146,

فإنّ لي ذمّة منه بتسميتي … محمدا وهو أوفى الخلق بالذّمم 146

Translation: “For verily I have a promise from Rasulullah (Sallallahu Alayhi Wasallam) due to my name being Muhammad, and he is most faithful in fulfilling promises.”

Objection: The author is making use of a fabricated hadith to make his point.

Response: Imam Suyuti (Rahimahullah) quotes the hadith[5] :

من ولد له مولود فسماه محمدا تبركا به كان هو ومولوده في الجنة

Translation: “To whomever a boy is born, and he names him Muhammad solely for the blessings of my name, then both he (the father) and his son will enter Jannah.”

According to Imam Suyuti (Rahimahullah), the hadith is sound. However, according to other Muhadditheen like Allama Zuhali and Allama Ibn Hajar Rahimahumullah, the hadith is fabricated. It is probable that Imam Busayri (the author of the Qaseeda) relied upon the opinion of the hadith being sound.[6] A true lover of Rasulullah (Sallallahu alayhi wasallam) looks for the smallest excuse to draw closer to his beloved. It is not our place to accuse him of something regarding which there was a difference of opinion.

5.     Verse 147,

147 إن لم يكن في معادي آخذا بيدي … فضلا وإلّا فقل يا زلّة القدم

Translation: “If Rasulullah sallallahu Alayhi Wasallam, out of grace, does not hold my hand in the hereafter (to intercede for me), then say (lament) Oh slip of the foot (you caused it).”

Objection: The author is directly asking Rasullullah Sallallahu Alayhi Wasallam for help on the day of Qiyaamah.

Response: It is easily understood that the author is referring to the intercession of Rasulullah (Sallallahu alayhi wasallam) on the day of Qiyaamah. Who amongst us would not wish for that? The author expresses fear that if Rasulullah (Sallallahu alayhi wasallam) does not intercede for him on the day of Qiyaamah, then he will slip on the bridge of Siraat.[7]

Consider the following ahadith,[8]

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: شَفَاعَتِي لِأَهْلِ الكَبَائِرِ مِنْ أُمَّتِي

Translation: “My intercession will be for the people of my ummah who commited major sins”

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتَانِي آتٍ مِنْ عِنْدِ رَبِّي فَخَيَّرَنِي بَيْنَ أَنْ يُدْخِلَ نِصْفَ أُمَّتِي الجَنَّةَ وَبَيْنَ الشَّفَاعَةِ، فَاخْتَرْتُ الشَّفَاعَةَ، وَهِيَ لِمَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا

Translation: “A messenger from my lord came to me and offered me a choice between him (Allah) entering half of my ummah into Jannah and intercession, so I chose the intercession, and it will be for whoever passes away not ascribing any partners to Allah”

Furthermore, all the prophets will request (make shafaa’ah) to Rasulullah (Sallallahu Alayhi Wasallam) on the plains of Hashr to request Allah to commence accountability. This is clearly stated in the hadith.[9] Would we say that the prophets committed wrong by requesting Rasulullahs (Sallallahu Alayhi Wasallam) assistance on the plains of Hashr?

6.     Verse 154,

154 فإنّ من جودك الدنيا وضرّتها … ومن علومك علم اللّوح والقلم

Translation: “For verily, (the effect of) your generosity is (the continued existence of) this world and its partner (hereafter), and from among your knowledge is the knowledge of the Lawh (sacred tablet) and Qalam (pen).”

Objection:  Two objections have been raised on this verse.

The first objection: Rasulullah (Sallallahu Alayhi Wasallam) is the reason behind the creation of the world and the hereafter.

Response: If one were to understand the authors words in the light of various nuances of the Arabic language, it should become clear that the author does not intend a literal meaning of these words.

In actual fact, he is saying that the continued existence of the world is linked to the generosity of Rasulullah (Sallallahu Alayhi Wasallam). Generosity in this case refers to the guidance that Rasulullah (Sallallahu Alayhi Wasallam) brought to the world. As long as the teachings and guidance of Rasulullah (Sallallahu Alayhi Wasallam) are in existence, the Day of Qiyaamah will not come and the world will continue to exist. Hence, the existence of the world is due to the generosity of Rasullullah (Sallallahu Alayhi Wasallam). This is also understood from the hadith,

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:لَا تَقُومُ السَّاعَةُ عَلَى أَحَدٍ يَقُولُ: لَا إِلَهَ إلا الله

Translation: “The last hour shall not appear (as long as) there is someone proclaiming there is no Lord but Allah i.e. practicing on the teachings of Rasulullah (Sallallahu Alayhi Wasallam).”

It is also safe to say that the generosity of Rasulullah (Sallallahu Alayhi Wasallam) is exemplified in this world and the hereafter. In this world it is in the form of the guidance he spread across all corners of the world. In the hereafter, it will be in the form of his various intercessions.[10]

The second objection: Rasulullah (Sallallahu Alayhi Wasallam) has Ilmul Ghayb i.e. he possesses knowledge of ALL that is contained in the Lawh and whatever was written by the Qalam.

Response: It is a well-known fact that Almighty Allah has already written everything in the Lawh, from the beginning of time till the end. It is also true that Almighty Allah at times informed Rasulullah (Sallallahu alayhi wasallam) regarding the unseen. This means that Almighty Allah informed his prophet about some of the things contained in the Lawh. Therefore, Rasulullah (Sallallahu alayhi wasallam) was aware of SOME of the knowledge contained in the Lawh as Almighty Allah himself informed him regarding it.[11] Once more, this meaning can easily be understood once one ponders over the nuances of Arabic language. For example, using Totality (كل) and meaning Part بعض)) as understood in verse 7 of Surah Nuh,

وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ

Translation: “And whenever I invited them (to the truth) so that you may forgive them, they thrust their fingers in their ears”

 

The verse is now understood as,

“and from among your knowledge is some of the knowledge in the Lawh and Qalam i.e. that regarding which Almighty Allah informed you”

Alternatively, the verse could also mean that Rasulullah (Sallallahu alayhi wasallam) is the one who told us regarding the Lawh and the Qalam. If Rasulullah (Sallallahu Alayhi Wasallam) did not inform us about the Lawh and the Qalam, we would not have known what Lawh and Qalam are.[12]

 

And Allah Ta’āla Knows Best

Bilal Yusuf Pandor

Student Darul Iftaa

Lusaka, Zambia


Checked and Approved by,
Mufti Ebrahim Desai.

 


البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 67) [1]

43 – دع ما ادّعته النّصارى في نبيّهم … واحكم بما شئت مدحا فيه واحتكم

المعنى

اترك ما زعمته النصارى في نبيهم افتراء من أنه إله أو ابن الله، ثم اقض له بعد ذلك مدحا لا تأليها- بما أردت من صفات الكمال الدالة على علو شأنه وجلال قدره وشرفه العظيم، وخاصم في إثبات هذه الفضائل من شئت من الخصماء فلن يستطيع ردها أو إنكارها

 

رحيق الوردة بشرح البردة ص 40

 

الدرة الفردة شرح قصيدة البردة ج 1 ص 470

 

مسند احمد ج 4 ص 148 [2]

سنن الترمذي 3578

سنن ابن ماجة 1385

 

 

[3]http://askimam.org/public/question_detail/16158

 

 

البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 114) [4]

80 – ما سامني الدّهر ضيما واستجرت به … إلّا ونلت جوارا منه لم يضم

المعنى

ما أصابني ظلم من الزمان وأهله مرة من المرات ثم استشفعت به صلى الله عليه وسلم إلا حباني الله بالإجارة والحفظ الذي لا يخرق

 

رحيق الوردة بشرح البردة ص 72

 

الدرة الفردة شرح قصيدة ج 2 ص 150

 

 

 اللاليء المصنوعة في الاحاديث الموضوعة 1/97  [5]

 

البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 198) [6]

وكيف لا أطمع أن يغفر الله ذنبي، وبيني وبين رسول الله صلى الله عليه وسلم عهد وأمان ألا يعذب الله من كان اسمه محمدا؟ ورسول الله صلى الله عليه وسلم أشد الناس وفاء بالعهد

ولعله في هذا المعنى يشير إلى الحديث الذي رواه ابن بكير عن أبي أمامة مرفوعا: «من ولد له مولود فسمّاه محمدا تبركا به، كان هو ومولوده في الجنة» . وهو حديث ذكره الألباني في (سلسلة الأحاديث الضعيفة والموضوعة) وقال عنه: موضوع. انظر  (1/ 319)

 

الدرة الفردة شرح قصيدة ج 2 ص 614

 

رحيق الوردة بشرح البردة ص 118

 

 

رحيق الوردة بشرح البردة ص 119 [7]

 

البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 200)

المعنى

إن لم يكن رسول الله صلى الله عليه وسلم معينا لي يوم القيامة على الشدائد وشافعا لي من ذنوبي، تفضلا منه وإحسانا، فما أشد موقفي وما أسوأ حالي

 

الدرة الفردة شرح قصيدة ج 2 ص 619

 

سنن الترمذي ت شاكر (4/ 627) [8]

2441 – حَدَّثَنَا هَنَّادٌ قَالَ: حَدَّثَنَا عَبْدَةُ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَبِي المَلِيحِ، عَنْ عَوْفِ بْنِ مَالِكٍ الأَشْجَعِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَتَانِي آتٍ مِنْ عِنْدِ رَبِّي فَخَيَّرَنِي بَيْنَ أَنْ يُدْخِلَ نِصْفَ أُمَّتِي [ص:628] الجَنَّةَ وَبَيْنَ الشَّفَاعَةِ، فَاخْتَرْتُ الشَّفَاعَةَ، وَهِيَ لِمَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا» وَقَدْ رُوِيَ عَنْ أَبِي المَلِيحِ، عَنْ رَجُلٍ آخَرَ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَذْكُرْ عَنْ عَوْفِ بْنِ مَالِكٍ

 

سنن الترمذي ت شاكر (4/ 625)

2435 – حَدَّثَنَا العَبَّاسُ العَنْبَرِيُّ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «شَفَاعَتِي لِأَهْلِ الكَبَائِرِ مِنْ أُمَّتِي»: «هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الوَجْهِ» وَفِي البَاب عَنْ جَابِرٍ

 

 

     صحيح بخاري 6565 [9]

 

رحيق الوردة بشرح البردة ص 128 [10]

 

الدرة الفردة شرح قصيدة ج 2 ص 705

 

 

البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 209).[11]

المعنى

وكيف يضيق جاهك بي وأنت ذو جاه عظيم عند الله، وخير الدنيا والاخرة رهن جودك بالشفاعة، وعلما اللوح والقلم بعض علمك

 

 

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