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  #1  
Old 07-03-2007, 02:40 PM
Bassam Zawadi Bassam Zawadi is offline
 
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Default A Question Regarding Qasida Al Burdah

Assalamu Alaykum

I have just one question regarding this poem.

How on earth did big shot scholars in the past approve and praise this poem when it clearly has unislamic statements (swearing by other than Allah, stating that we should call out to the Prophet in times of distress, etc.)?

Jazakum Allah Khayr
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  #2  
Old 07-04-2007, 09:30 AM
al-boriqee al-boriqee is offline
 
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I dont know how but a radd on this is severely pending for the last couple years in fact


Whjat I do know is that I heard that Imaam ash-Shawkaani blasted it into the depths of where it came from i.e. shirk.

I think another post modern scholar as well also refuted it and also one of our mashaikh, but i forget names

if someone who has some kind of access to who said what about it can could step up please do

also what should be addressed is Ibn Hajr, Suyuti, and other likely scholars accepted it wihtout jarh

asalamu alaikum
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  #3  
Old 07-04-2007, 11:36 AM
Bassam Zawadi Bassam Zawadi is offline
 
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Assalamu Alaykum

Sheikh Abu Ammar Yasir Al Qadhi had the following to say about the Qasidah...


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

Yasir



Source: http://forums.almaghrib.org/showthre...=qasida+burdah
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  #4  
Old 07-04-2007, 12:32 PM
Bassam Zawadi Bassam Zawadi is offline
 
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Assalamu Alaykum

Here is a detailed critique of the poem in English http://ahmadjibril.com/articles/alburdah.html

However, I think we should be unbiased and objective and see what the other side has to say about this ###link###

Jazakum Allah Khayr

Last edited by Um Abdullah M.; 07-04-2007 at 02:12 PM. Reason: link to deviant site
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  #5  
Old 07-04-2007, 02:14 PM
Um Abdullah M. Um Abdullah M. is offline
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here is what was in the link removed:


Quote:

Q
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:

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 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.

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  #6  
Old 07-05-2007, 09:45 AM
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Haitham Hamdan Haitham Hamdan is offline
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Brother Bassam, these arguments are so weak, they do not deserve spending time to refute them.

There is more that needs to be criticized regarding this poem. Here are a few points:

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.
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Old 07-06-2007, 01:25 AM
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Haitham Hamdan Haitham Hamdan is offline
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Hamza Yusuf and students of his institute singing al-Buradah in welcome of Ali al-Jifri, a contemporary carrier of the banner of Sufism and Ashirism:
http://www.youtube.com/watch?v=LshInhQw43U

Naqshabani followers of Haqqani (may Allah SWT destroy him) singing al-Burdah:
http://www.youtube.com/watch?v=poQtsesQ3H0

And here is the the long bearded hypocrite Hisham Qabbani (student of Haqqani) who sat in front of the American Congress and claimed that 80% of America's mosques are controlled by extremists ... singing al-Burdah:
http://www.youtube.com/watch?v=A4SVYHlsB1A

May Allah SWT save us.
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Old 07-06-2007, 10:00 AM
Abu Khalid Abu Khalid is offline
 
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i read somewhere that it has a stanza which says that Muhammad saw was not given a single miracle which truly deserve him. is it true ?
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  #9  
Old 07-26-2007, 09:24 PM
Hamzah ibn Ali Hamzah ibn Ali is offline
 
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Default The "virtues" and "specialities" of Qasidah Burdah

The virtues and specialities of Qasidah Burdah
I have the link but will not put it up to abide by forum rules.

The virtues of Qasidah Burdah are innumerable. [None with any basis from Quran and Sunnah.]Some of its virtues (and specialities as appear in famous kitabs [Which famous Books?]) are mentioned here:
[May Allah help us, I dont know where they get this list from?!?! They have pretty much replaced all the dua's Rasulullah sallahu alayhi wassalam has recommomended us to read with the recitation of this Burdah. Now thats an irony!]
1. For blessings in life (1ong life) recite 1001 times.
2. For the removal of difficulties recite 71 times.
3. To remove drought recite 300 times.
4. For wealth and riches recite 700 times.
5. To have male children recite 116 times.
6. To make easy all difficult tasks. recite 771 times.
7. Whoever recites it daily or has someone else recite it9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.
8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.
9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.
11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.
12. whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.
13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.
14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.
15. The house in which it is read 3 times daily, will be protected from most difficulties.
16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.
17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.
18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.
19. whoever reads it over rose water and sprinkles it over his clothes, will become respected
and loved by the creation of Allah Ta'alaa.
20. On a journey if recited once daily, one will be protected from ail hardships of travel.
21. Whoever Is in debt should recite it 1000 times.
22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.
23. The house in which this qasidah is read regularly will be saved from seven things:
i. From the evil of Jinn.
ii. From plague and epidemics.
iii. From smallpox.
iv. From diseases of the eyes.
v. From misfortune.
vi. From insanity.
vii. From sudden death.
20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:
i. Long life.
ii. Abundance in sustenance.
iii. Good health.
iv. Help (from Allah).
v. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.
vi. Wealth.
vii. Happiness and contentment.
20. Whoever wishes to know whether he will derive benefit or harm from a journey9 should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.
21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.
22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.
24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.
25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.
26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. wherever the sand falls, that land will not be infested again.
In conclusion we find that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.
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And if you know, that is a greater disaster
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  #10  
Old 07-27-2007, 06:09 AM
al-boriqee al-boriqee is offline
 
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i swear, this is magic, I know magic when i see it. sufis like this should be called sages or sorcerers
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Old 07-27-2007, 07:35 PM
Abu_Abdillah2000 Abu_Abdillah2000 is offline
 
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Quote:
16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.
Ma sha' Allah. 26 times. Why not 25? or 27? or 43? or 1486873694783?

Where on earth do they get this kind of rubbish? Did they get information from the ghayb or what? And unfortunately there are many - even so-called "scholars" - who are gullible enough to believe all of that!
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Old 07-28-2007, 02:32 AM
Hamzah ibn Ali Hamzah ibn Ali is offline
 
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Quote:
Originally Posted by Hamzah ibn Ali View Post
21. Whoever Is in debt should recite it 1000 times.
I know a number of people who recite these burdah's and are in great riba debts. I am surprised they missed this part.
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إنْ كنتَ لا تدري فتلك مصيبةٌ وإنْ كنتَ تدري فالمصيبةُ أعْظمُ

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And if you know, that is a greater disaster
.
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Old 06-04-2008, 03:15 AM
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What do you know about "The Poem of the Scarf"?
Famously known as ‘Qasidah-Burdah’ by Muhammad bin Saeed Al-Busairi (601-695 AH)


Shaykh Muhammad Jameel Zenoo


Reference: ‘Qasidah-Burdah’ by Muhammad bin Saeed Al-Busairi (601-695 AH)


Category
: Knowledge

Source: http://www.madeenah.com/article.cfm?id=1257


Translator’s Introduction

WHY QASIDAH BURDAH??


All praise is due to Allah, who sent His messenger with guidance and the True-Deen, so as to give it supremacy over all other religions. Allah is sufficient as a witness.

O Allah, praise and exalt Muhammad, and the followers of Muhammad, just as You praised and exalted Ibraheem and the followers of Ibraheem. Verily, You are full of praise and majesty. O Allah, send blessings upon Muhammad and upon the family of Muhammad, just as You sent blessings upon Ibraheem and upon the family of Ibraheem. Verily, You are full of praise and majesty.

To Proceed:

During my summer break in England, I came across the ‘Poem of the Scarf’ by Busairi, being circulated by the Sufis, as a gauge for loving the Messenger of Allah (sal-Allaahu 'alayhe wa sallam). What was surprising was that the novice and the common people had fallen prey to the Sufis, who were deceivingly using the poem as a medium to propagate their corrupted beliefs, drawing their victims closer to Sufism; using the false slogan of loving the Messenger of Allah (sal-Allaahu 'alayhe wa sallam). In fact, the Sufis were luring the unaware into innovation [Bidah] and major polytheism [Ash-Shirkul-Al-Akbar].

The author of this notorious poem, Al-Busairi took the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) as his intercessor with Allah, by addressing him (sal-Allaahu 'alayhe wa sallam) and beseeching him (sal-Allaahu 'alayhe wa sallam) for help and relief, which Allah, the Most High, has clarified as worshipping other than Him.

“And they Worship besides Allâh things that hurt them not, nor profit them, and they say: "These are Our intercessors with Allâh." say: "Do you inform Allâh of that which He knows not In the heavens and on the earth?" Glorified and Exalted be He above All that which they associate as partners with him!” (Surah Yunus Ayah no: 18).

Busairi’s exaggeration and ignorance of the knowledge of Tawheed-Uloohiyah led him to follow the footsteps of the Jews and Christians, regarding whom the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) said:

“O people! Beware of exaggeration in your Deen, for indeed that which destroyed and annihilated those who came before you was exaggeration in the Deen.”

The Messenger of Allah also said:

“You will follow the practises of your predecessors, inch by inch and yard by yard; so much so that if they were to enter a lizard’s hole, you would also follow them.” When he was asked if he meant the Jews and the Christians, he replied:

If not them, who else?”

Surprisingly, many of those who have clenched on to the ‘Poem of the Scarf’ by Busairi with their molar teeth, are those who claim to be blind-followers of Imam Aboo Haneefah, ascribing themselves to the Deoabndee and Barailwee sects.

However, Imam Aboo Haneefah said:
‘It is not befitting for anyone to call upon Him [Allah], except by Him, and with the supplications He has permitted and ordered. This is understood from His statement:

And all the Most beautiful names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny [or utter impious speech against his Names.] they will be requited for what they used to do. (Surah Al-A’raaf Ayah no: 180)

The Imam also said:
“It is detested [Makruh] for the suppliant to say, ‘I ask You by the right of so and so,’ or, by the right of Your Prophets and Messengers, or ‘by the right of the Sacred House and the Sacred Sanctuary.’”

Will the Deobandees and Barailwees also label Imam Aboo Haneefah a deviant for not extolling the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) as Busairi did? If the one who abandons blind-following [taqleed] of Imam Aboo Haneefah is declared as being misguided, lead astray and following one’s whims and desires, then the Deobandees and Barailwees have committed this very crime in addition to exaggerating in the name of love, and giving preference to Busairi -who wasn’t even a learned man or a scholar- over their ‘Imam-e-Azam’ Aboo Haneefah.

It may be a shock to many people that the founder of Jamaatut-Tableegh, ‘Maulana’ Muhammad IIyaas, stated in his parting advice to ‘’Maulana’’ Yusuf, his successor at the time of his death:
"Ulema should read the Qasida Burdah and the Shiyamul-Habeeb with respect and honour, otherwise without respect and longing, it will be of no use. From reading..... the Qasida Burdah attachment (with Rasuluallah (sal-Allaahu 'alayhe wa sallam) ) is established."

I say, rather than an individual establishing an attachment with the Messenger of Allah (sal-Allaahu 'alayhe wa sallam), he or she is indeed forging an attachment with shirk and promoting none other than the founder of Jamaatut-Tableegh. The hidden agenda of Jamaatut-Tableegh is evident to Ahlus-Sunnah wal Jama’aah, which is to revive Sufism, seizing the innocent people from following the Sunnah, steering them to towards following the teachings of the ‘great’ Sufi, Maulana Ilyas; its founder and the reviver of Sufism through his bigoted sect Jamaatut-Tableegh. In reality, Jamaatut-Tableegh is reviving and propagating the dawah of the Sufis, even on their death beds.

In conclusion, O Muslim! I decided to fulfil my obligation, seeking reward from Allah, the Most High, Alone, by translating into English a synopsis of this poem done by Shaykh Muhammad Jameel Zeeno of Syria so that the reality of this poem be exposed to the innocent Muslims. [Sheikh Muhammed Jameel Zeeno, may Allah preserve him, himself was a Sufi before being guided by Allah, the Most High, to the truth.]

This work is In-sha-Allah, for the benefit of those who seek the truth sincerely without being biased and prejudiced in any manner. It is for those who have the zeal to love the Messenger of Allah (sal-Allaahu 'alayhe wa sallam), in the manner that his noble companions loved him, without any elements of exaggeration. May Allah guide us all to the truth! Ameen!

Finally, I end my introduction with the great statement of the Messenger of Allah(sal-Allaahu 'alayhe wa sallam): It has been reported on the authority of Anas bin Malik that a man said to the Messenger of Allah(sal-Allaahu 'alayhe wa sallam): “O Muhammad! O the best amongst us, and the son of the best amongst us, and our master, the son of our master…”
He (sal-Allaahu 'alayhe wa sallam) responded by saying:

“O People! Say only that which is in accordance to the doctrine of the people of your belief and Deen; and call me a Prophet and a Messenger, and do not let the Shaytaan or the Shayaateen try to overpower and vanquish all of you by obtaining you all as agents and representatives,” and then he said one of the two things: “I am Muhammad the son of Abdullah, or I am Muhammad, the slave of Allah and His Messenger, I do not like you to raise me above the status assigned to me [revealed] by Allah, the Almighty, All-Powerful.”

===

All praise is due to Allah, the Rabb of mankind, jinn, and everything that exists; and may the praise and peace of Allah descend upon his trustworthy Messenger (sal-Allaahu 'alayhe wa sallam), his noble family, and all his noble companions. To proceed:

This poem by the poet ‘Busairi’ is famous amongst many people, especially the Sufis. If we were to reflect and contemplate on its meanings, then surely we would perceive and observe in it the infringement and violations against ‘The Noble Qur’an’ and the Sunnah of the Messenger of Allah(sal-Allaahu 'alayhe wa sallam)!

Busairi says in Chapter 10 of his poem, the Poem of the Scarf:

يا أكرم الخلق ما لي من ألوذ به * * * سواك عند حلول الحادث العمم
Most generous of mankind, I have no one to take refuge in;
Except you at occurrence of widespread calamity.

The poet Busairi is calling and seeking the help and aid of the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) and is saying to the Messenger of Allâh (sal-Allaahu 'alayhe wa sallam): ‘I cannot find anyone to take refuge and shelter with at the time of general calamities and hardships except with you.’

This is classified as being Major Polytheism (Ash-Shirkul-Al-Akbar), which regulates the violator to remain and be destined to the Hell-Fire for eternity if he does not repent from it; hence the statement of Allâh:

“And invoke not besides Allâh any that will neither profit you, nor hurt you, but if in case you did so, you shall certainly be one of the Dhâliműn.”
(Surah Yunus: Ayah no: 106)

The word Dhâliműn means: the polytheists and wrongdoers because associating partners with Allâh in worship is a great Dhűlm: wrong.
The Messenger of Allâh (sal-Allaahu 'alayhe wa sallam) said: "Anyone who dies invoking others along with Allâh will definitely enter the Fire."

فإن من جودك الدنيا وضرتها
For verily amongst your bounties is this world, and the hereafter.

This is denial of the Qur’an in which Allâh has stated:

‘And truly, unto us belong the Last [Hereafter] and the first [this world].’ (Surah Al-Lail Ayah no.13).

Therefore this world and the hereafter are both from Allâh and from amongst His creation. It is not from amongst the bounties and generosity of the Messenger of Allâh (sal-Allaahu 'alayhe wa sallam), and it is not that he (sal-Allaahu 'alayhe wa sallam) created them so that they are from amongst his creation.

ومن علومك علم اللوح والقلم
And part of your knowledge is knowledge of the Preserved Tablet (Lowh), and the Pen.

The Messenger of Allâh (sal-Allaahu 'alayhe wa sallam) did not know anything that is part of the Preserved Tablet, because nobody has any knowledge of it except Allâh, Alone. This is in reality an overstated praise and exaggeration directed at the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) as far as to deem and believe that this world and the hereafter are from amongst the bounties and generosity of the Messenger of Allah (sal-Allaahu 'alayhe wa sallam).

Furthermore, the poem attributes that he (sal-Allaahu 'alayhe wa sallam) knows the knowledge of the unseen that is in the Preserved Tablet, and that whatever is in the Preserved Tablet is from amongst the knowledge of the Messenger of Allah (sal-Allaahu 'alayhe wa sallam). This exaggeration has been warned against by the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) and he forbade us from exaggerating and over praising him, as he (sal-Allaahu 'alayhe wa sallam) said: “Do not praise me excessively as the Christians did to Isaa the son of Maryam; verily, I am only a slave, so call me instead the slave of Allah and His Messenger.”

Busairi also wrote in Chapter Five the following:

- ما سامني الدهر ضيماً واستجرت به * * * إلا ونلت جواراً منه لم يُضَم
Whenever time caused me any distress and I took refuge in him.
I receive shelter from him which was not misused.

Busairi is saying: ‘Whatever disease and distress has afflicted and stricken me, I beseeched and asked from the messenger of Allah (sal-Allaahu 'alayhe wa sallam) for the cure and healing. So, for the relief of my distress no one but the messenger of Allah (sal-Allaahu 'alayhe wa sallam) cured me and relieved me.’
Whereas, Allah in the Qur’an narrates from Ibrahim (sal-Allaahu 'alayhe wa sallam) his saying:

“And when I am ill, it is He who cures me’ (Surah Ash-Shu’ara Ayah 80).

Allah, the Most High says:

‘And if Allâh touches you with harm, none can remove it but He, (Surah Al-An’am Ayah 17)

The Messenger of Allah (sal-Allaahu 'alayhe wa sallam) said: ‘If you ask then ask from Allah, and if you seek help then seek it from Allah.’

In Chapter Nine, he writes:

فإن لي منه ذمة بتسميتي محمداً * * * وهو أوفى الخلق بالذمم
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.

Busairi is saying: ‘Indeed I have a promise with the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) that he will enter me into paradise, because of my name being Muhammad.’

From where did he get this promise and guarantee? We know many people who are transgressors and communists from amongst the Muslims whose name is Muhammad. Is naming somebody with the name Muhammad a justification for them to enter paradise? Whereas the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) said to his beloved daughter Fatimah may Allah be pleased with her: “Ask me of what I have anything you wish; I possess nothing with which to protect you from Allah.”

In Chapter Ten, Busairi writes:

لعل رحمة ربي حين يقسمها * * * تأتي على حسب العصيان في القسم
Perhaps the mercy of my Lord when distributed.

Would be distributed in proportion to the sins.

This is [everything] but truthful and authentic. If the mercy of Allah brings distribution accordingly to the degree of the sins committed as indicated by Busairi in the aforementioned poem, then as a result, it would be incumbent upon the Muslim to increase in his or her sinning until they obtain more from the mercy of Allah. This is something that no Muslim or any intellectual person could say, because without doubt, it contradicts the statement of Allah:

‘Surely, Allâh's Mercy is (ever) near unto the good doers.’ (Surah Al-Araaf Ayah no: 56)

And also His statement:

And My Mercy embraces all things. That mercy I shall ordain for those who are the Muttaqűn [Allah fearing slaves], and give Zakât; and those who believe In Our Ayât. (Surah Al-Araaf Ayah no: 156)

In Chapter 3, He writes:

وكيف تدعو إلى الدنيا ضرورة من * * * لولاه لم تخرج الدنيا من العدم
How can the necessities of such a noble personality incline him towards this world.
For had it not been for him this world would not have come out of non existence.

Busairi is saying: ‘Had it not been for the Messenger of Allah, the world would have not been created?’ [i.e. this world was created for the Messenger of Allah.]

Allah, the Most High proves him to be a liar and states:

And I [Allâh] created not the jinns and humans except they should Worship Me Alone. (Surah Ad-Dhariyat Ayah no 56.)

Even the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) was created for the sole purpose of worshipping Allah alone and calling to this, Allah states commanding the Messenger of Allah
And worship your Rubb until there comes unto you the certainty [i.e. death]. (Surah Al-Hijr Ayah no: 99)

In Chapter Five, he writes:

أقسمت بالقمر المنشق إن له * * * من قلبه نسبة مبرورة القسم
I take an oath (of truth) by the moon that was split, it bears.
A connection with his heart (which shows) the truth of my oath.

The Poet Busairi is swearing and taking an oath by the moon, where as the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) has indeed said: “Whosoever swears by other than Allah has indeed disbelieved or committed the act of Shirk [associating partners with Allah in worship].” This is an authentic Hadeeth reported by Imam Ahmed in his Musnad.

In Chapter Three, he writes:

لو ناسبتْ قدرَه آياتُه عِظَماَ * * * أحيا اسمه حين يُدعى دَارِسَ الرِمَمِ
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.

The meaning of the aforementioned two lines of poetry is the following: ‘If the miracles of the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) were ordained proportionately according to his rank in greatness, the dead who have become decayed would arise and come back to life with the remembrance of the name of the Messenger of Allah (sal-Allaahu 'alayhe wa sallam).’

Of course, this did not happen. Therefore, [according to Busairi] Allah, the Most High did not grant the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) his right from the miracles. It is as though Busairi is objecting to Allah, the Most High, because Allah, the Most High, did not grant and give the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) this right!!

This is a lie and fabrication upon Allah, the Most High, because Allah, the Most High has indeed granted every single prophet proportional miracles for him. For example, Allah had bestowed and granted upon Isa (sal-Allaahu 'alayhe wa sallam) the miracle of healing the one who was blind, and the leper, and bringing the dead alive [by Allah’s permission], and He, the Most High, also granted and bestowed upon our leader Muhammad (sal-Allaahu 'alayhe wa sallam) by giving him the miracle of the Noble Qur’an, increasing the little food and water he had, and the splitting of the moon etc.

In conclusion, what is strange is that some people believe this poem has been called and named the ‘Poem of the Scarf’ and ‘The Poem of Healing’, because the poet Busairi - as they claim - became sick, then he saw the Messenger of Allah (sal-Allaahu 'alayhe wa sallam), who gave Busairi a long outer garment open in front with wide sleeves [like a robe]. Busairi wore this garment and was relieved from his sickness. This is indeed a lie and a fabrication from these people in order to elevate the significance and importance of this poem. How can the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) be pleased with these types of words that contradict and oppose the Qur’an, the guidance of the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) and in which there is explicit polytheism?

It is known that a man came to the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) and said to him: “Whatever Allah wishes and you wish,” so the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) responded to him by saying: “Have you taken me as a partner with Allah! Say whatever Allah wishes alone.” This Hadeeth has been reported by Imam Ni’saee in his Sunan with a good chain of narration. And the Arabic word An-Nid means an equal [Al-Mithl] or a partner [As-Shareek].

So beware O Brother and Sister in Islam! From reading the ‘Poem of the Scarf’ and everything that is similar to this that opposes and contradicts the Qur'aan (and) the guidance of the Messenger of Allah (sal-Allaahu 'alayhe wa sallam). What is really strange in some Muslim countries is that some people read this poem whilst they bid farewell to their dead or when they escort them to the graveyard, and they add other innovations along with this misguided action. However, the Messenger of Allah (sal-Allaahu 'alayhe wa sallam) has commanded silence at the time of escorting and bidding the funerals farewell.


Translator: Zulfiker Ibrahim al-Memoni al-Athari


Date Published: Thursday, 13 March 2008
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  #14  
Old 06-04-2008, 02:09 PM
Al Habeshi Al Habeshi is offline
 
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Quote:
Originally Posted by Abu Khalid View Post
i read somewhere that it has a stanza which says that Muhammad saw was not given a single miracle which truly deserve him. is it true ?
As Salam Alaykum Abu Khalid, smile.

May Allah have mercy on me and you, a link was given ( http://ahmadjibril.com/articles/alburdah.html )

Half way down that page you will find in red:
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)
The Brother then writes:
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.
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  #15  
Old 06-05-2008, 05:34 AM
Sabraan Ya Ummah Sabraan Ya Ummah is offline
 
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Quote:
Originally Posted by Abu_Abdillah2000 View Post
Ma sha' Allah. 26 times. Why not 25? or 27? or 43? or 1486873694783?

Where on earth do they get this kind of rubbish? Did they get information from the ghayb or what? And unfortunately there are many - even so-called "scholars" - who are gullible enough to believe all of that!
Mashaa-Allaah! well said.

Quote:
Originally Posted by Al Habeshi View Post
As Salam Alaykum Abu Khalid, smile.

May Allah have mercy on me and you, a link was given ( http://ahmadjibril.com/articles/alburdah.html )

Half way down that page you will find in red:
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)
The Brother then writes:
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.
Jazaakumu-Allaahu khayr!
__________________
Ibn Shubrumah mentions:

((I am amazed at the people who take care of themselves by eating food out of fear of dying, yet do not protect themselves from sins out of fear of the Fire)).

Siyar A'laam an-Nubalaa. - Volume 6, Page 348
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  #16  
Old 01-20-2009, 08:40 AM
strive4jannah strive4jannah is offline
 
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After reading the following letter, which was written by a Deobandee follower in response to a critique done upon them by Sh. Yasir Qadhi,
you will find the position of the Deobandee sect regarding Imam Busairi's statement :
And who else there, besides you, who I can call out, at times of distress and problems?

(ie. it doesn't mean to implore the intercession which will be granted exclusivley to the Prophet (SAWS)on the Day Of Resurrection)

In this letter, in an attempt to answer Sh. Yasir he replies to him by showing their deviant beliefs & defending them

(I hope the letter doesn't cause confusion as the author in this article attacks Sh. Yasir, Salafiyyah and the concept of Tawheed propagated by Ahl-us-Sunnah wal Jamaah)

(by addressing/criticising Sh. Yasir this person is not merely attacking him on an individual basis- he is infact attacking /criticising the the Salafi dawah - I hope someone doesn't misinterpret my words.... I'm not trying to say that Abu Ammar Yasir Qadhi is infallible).

(After,reading the following letter, please scroll below its ending. After the end of the letter you will briefly find out how they misinterpret the book of Allah (SWT) to advocate their deviant belief of calling out to the messenger (SAWS) for aid - blatant shirk ! )


THE LETTER

Salamu `Alaykum Most are already aware of Shaykh Yasir Qadhi due to his contentious rant against Shaykh Sayyid Muhammad ibn `Alawi, which provoked strong outcry from many (***). It was indeed outrageous to see such character assassination taking place in the name of tawhid against one whose scholarship was acknowledged from east to west and whose ijaza’s came from some of the greatest `ulema the 20th century had ever seen. Even though Shaykh Yasir Qadhi refused to offer any sort of apology, rather reiterating at a conference to one of my close friends that he stands by what he says and would have allowed his post on the Al Maghrib forum to remain if he had his way, this is not the time or place to discuss his slander and attack on the awliya. It would not be worth my time to defend the Sayyid against such people. When they reach his level we will listen to what they have to say. Now, Shaykh Yasir Qadhi is upto something different and it has to do directly with some of the Deobandis and the “moderate” sufis. Thus, as a Deobandi, I feel that people should be aware of these tactful ploys on the part of the Salafi’s which serve merely to further their own goals and purposes by sugar-coating their approach with an intellectual and accepting attitude which some see through and others, unfortunately, do not. I had been hearing for quiet some time that Shaykh Yasir Qadhi was speaking to some Deobandis regarding specific issues. I also was aware that many of the Deobandi `ulema were researching up on Shaykh Yasir Qadhi to evaluate his stances and to see whether he generally fell into what we categorise as Traditional Sunnism. It is important to note here that Shaykh Yasir Qadhi did not consider Shaykh Nuh and his murids to be “moderate” sufis, thus, effectively throwing them out of his “unity” advocacy. I think Shaykh Qadhi may have forgotten (or most probably was simply ignorant of) the fact that Shaykh Nuh has good relations with a few of the most senior and representative individuals of the Deobandi manhaj: Mufti Rafi` `Uthmani and Mufti Taqi `Uthmani, not to mention many of the Deobandi `ulema who have read his works consider him to be nothing other than a traditional, high ranking Sunni scholar. This is an addition to the fact that many of the concepts Shaykh Nuh propogates as a part of tasawwuf are also propogated by the Deobandi Akabir. khayr…

The simple thing i would like to convey at this point, without getting into too many details of the “actual” talks, is that the Deobandis simply cannot and will not accept Shaykh Yasir Qadhi’s proposal, nor his stances, nor his methodology, or beliefs. Rather, the Deobandis should be considered as engrossed in shirkiyyah and deviant beliefs as Sayyid Muhammad ibn `Alawi supposedly was according to Shaykh Qadhi for a number of reasons:

[1] We are proponents of the soundness of the Ash`ari and Maturidi schools of belief and define Ahly Sunnah as one who follows either. Contrast this to Yasir Qadhi’s “refutation” of Ash`ari’s here.

[2] We are proponents of taqlid of the four schools of fiqh. Taqlid is to follow someone without knowledge of the proofs. Yasir Qadhi rejects this in numerous places with the typical rhetoric of following the “Qur’an and sunna“.

[3] We promote following a spiritual path by giving bayah to a spiritual guide. Contrast to this Yasir Qadhi’s statement: “Since there is no evidence to support such a bay’ah, and this bay’ah has religious connotations, it must be labeled an innovation.” And: “To summarize, there are in the present day and age no organized Sufi tariqahs that are error-free.”

[4] Within the spiritual path we believe in concepts such as wahdat al wujud, karama (miracles), kashf (unveiling), ilham, sama’ (poetic recital) with ecstacy and other overwhelming experiences of the soul.

[5] We believe the Prophet (Allah bless him and grant him peace) was the first creation, and a light (nur) before a body, and that if it were not for him Allah would not have created anything. We agree with Imam Busayri’s statement, ” “And of your generosity is the creation of the Wolrd and its co-wife (i.e. the Hereafter)…” which Shaykh Yasir considers as a statement of shirk.

[6] We believe in his viewing of the deeds of his ummah, praying for them, and witnessing.

[7] We believe in his authority to act as our intermediary in this life and the next. This intermediation can be done through imploring Allah through his status, honor, and right, calling out to him infront of his grave, seeking his aid, and so forth. We attest to the statement of Imam Busayri, “And who else there, besides you, who I can call out, at times of distress and problems?” Contrast this to Shaykh Yasir’s statement: “If any person openly proclaims such beleifs, then he has contradicted numerous explicit verses in the Quran, and there is no serious need to show his deviancy. He has placed himself to a level similar to some groups of the Christians” And his statement regarding the Burda: “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.”

[8] We believe he (Allah bless him and grant him peace) is alive in his grave and his life in his grave is stronger than what we conceive as life on earth.

[9] We believe that the area he (Allah bless him and grant him peace) is buried in is the most holiest and noble of all lands and creation, ever more so than the `arsh and the ka`aba. (see: imadad al fatawa)

[10] We believe that visiting the grave of the Prophet (Allah bless him and grant him peace), the awliya, and the `ulema is a prasieworthy religious practice. Shaykh Yasir states that making it a primary intention to visit such sites is a bida`.

[11] We believe that within their relics lie baraka and shifa’.

[12] We believe in his knowledge of the unseen (`ilm al ghayb) and we believe that his knowledge encompasses “the knowlege of the Tablet and the Pen.”

[13] We believe in the possibility of the visitation of the Prophet (Allah bless him and grant him peace) and the awliya to righteous, living Muslims in a wakeful state i.e. a return of their souls to the world or gazing upon the Prophet’s barzakhi body, or his light and so forth.

[14] We believe in the countless miracles of the awliya such as their walking on water, disappearing from sight, the worlds folding up for them, their peering into hearts, and so forth.

[15] We believe in the hierarchy of their ranks such as the ghawth, qutb, abdaal and so forth.

[16] We attest to the righteousness of the likes of shaykh al akbar Ibn `Arabi, Mansur al Hallaj, Imam Shadhili, Moinuddin Chishti, Imam Suhrawardi, Imam Rifa`i, Imam Busayri, Imam Jazuli, our master al hajj Imdadullah Muhajir Makki, and others from the great saints of Islam whom people consider as deviated (we seek refuge!). Contrast this to Shaykh Yasir’s statement: “However, later more radical beliefs crept in, such as wahdat al-wujud (manifested in people such as al-Hallaj, Ibn Arabi and Ibn Sabi’an), and these poeple Ibn Taymiyyah considered non-Muslims.”

[17] We believe in the practices prescribed by the spiritual masters such as doing specific amounts of dhikr - loud or silent -. We permit movment with this dhikr and do not condemn any modality of such remembrance. Contrast this to Shaykh Yasir proving the unsufiness of Ibn Taymiyya by stating he was against:

“Sufi awrad which each and every tariqah, without exception, is guilty of.”

Yasir Qadhi while mentioning some of the “mistakes” of the sufis, quoting Ibn Taymiyya, states: “Regarding Ibn Taymiyyah’s relationship with ‘Sufism’, really it all depends on how one wishes to define this rather ambiguous term. If Sufism is purely about tazkiyah an-nafs, then who amongst the Muslims does not wish to purify his soul? But the reality is that the group which identifies itself with these words also manifests mistakes in a number of areas, and Ibn Taymiyyah was a very vocal critique of all of these mistakes.
So, for example, he was against:

- group dhikrs
- Sufi awrad which each and every tariqah, without exception, is guilty of
- the unconditional veneration of saints
- traveling to visit the grave of any saint or prophet
- believing that the Quran has a ‘batin’ (hidden) meaning that has nothing to do with its epxlicit meaning, and which Allah blesses His chosen servants with
- believing that the Sunnah of the Prophet salla Allah alahyi wa sallam is somehow insufficient for worship and hence extra acts need to be added on to the relgion (such as the Mawlid)
- looking down upon studious scholarship with the presumption that real knowledge is not gained through rigourous study but rather thru khalwa
- taking one’s beliefs and acts from sources such as dhawq, kashf, and ilhaam (all Sufi terminoligies)
- believing in the existence of a hiearchy of ’saints’ awliya, qutb, ghawth, etc (again a belief each and every Sufi tariqah is guilty of)
- believing that it is necessary for a person to become a ‘murid’ and have a ’shaykh’ whom he must unconditionally obey or give bay’ah to etc.”


And as can be seen there are quite a few aspects above which we Deobandis staunchly believe in. As such, what exactly does Shaykh Yasir mean by “moderate” sufi? What he proposes as a moderate sufi is in reality the same person who propogates “blatant shirk” and innovation according to him. This should be a warning and a sign to all Deobandis. We will not compromise the beliefs of our akabir, or their practices, for such people in whose eyes the akabir were guilty of bida` and shirk. It is a warning of the dangers of the Salafis and their inherent opposition to the true manhaj of Ahly Sunnah. Such people are guilty of promoting animosity towards the awliya through their methodologically challenged outlook.


<<<<<<END OF LETTER>>>>>>>

Sentences made in the letter cited above, clearly depicts their deviant beliefs which clearly constitute major Shirk.
For instance, it says in the letter :
"We believe in his authority to act as our intermediary in this life and the next. This intermediation can be done through imploring Allah through his status, honor, and right, calling out to him infront of his grave, seeking his aid, and so forth. We attest to the statement of Imam Busayri, “And who else there, besides you, who I can call out, at times of distress and problems?

By the "statement of Imam Busayri", the author of the letter is implying the infamous Qaseedah Burdah Shareef,




Here are some extracts from a forthcoming book "The Sufism of the Deobandis and Jamat ut Tabligh", which show how the improper/deviant
Tafseer of the renowned Mufassir of the Deobandee sect, Shabbir Ahmad Uthmani leads him to approve of calling out to other than our Rubb for divine help :
EXTRACT FROM THE BOOK


Shabeer Ahmad Uthmani wrote in his Tafseer of the verse of Surah Al-Fatihah: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).”

“This noble verse shows that it is not permissible to ask for help in reality any other than His pure Essence. Yet, seeking help in apparent from a Maqbul man (accepted saint of Allah) considering him as a mean of the mercy of Allah and considering him as not being Mustaqil (independent of Allah) is permissible because it is in fact this seeking of help is in fact seeking help from Haqq Ta’ala (Allah).”

Comment: Even the Mushriks of Makkah did consider their idols as intermediary and not real sustainors and creators. They never considered their idols as Mustaqil (having powers independently from Allah). Allah described the conditions of the Mushriks as such:

Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliyaa' (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allah." Verily, Allah will judge between them concerning that wherein they differ”. (3 : 39)

And they worship besides Allah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted be He above all that which they associate as partners with Him!” (18: 10)

The Mushrik believed in Allah and invoked Him in time of difficulties:

And when a wave covers them like shades (i.e. like clouds or the mountains of seawater), they invoke Allah, making their invocations for Him only. But when He brings them safe to land, there are among them those that stop in the middle, between (Belief and disbelief). But none denies Our Signs except every perfidious ungrateful”. (32:31)

They believed that Allah was the only creator, sustainor, and Allmighty and did not claim their Idols had powers independent from Allah:

Say "In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, if you know.They will say: "(All that belongs) to Allah." Say: "How then are you deceived and turn away from the truth?" (88-89: 23)


And if you ask them who created them, they will surely say: "Allah". How then are they turned away (from the worship of Allah, Who created them)?” (87 : 43)

So invoking Awliya whether one believes them to have powers from Allah or independently is both Shirk, as Awliya do not have these powers that only Allah possesses, neither do they have the power to hear the call of those who call them afar. One can also see in this a clear hint to Wahdatul Wujud, as for these people, the Awliya are manifestations of Allah, and invoking them is invoking Allah…Astaghfirullah.
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  #17  
Old 01-20-2009, 01:36 PM
Qatadah Qatadah is offline
 
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asalaam alaikum


bro abuz zubair replies on the issue here;


http://forums.islamicawakening.com/s...ad.php?t=14171
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  #18  
Old 01-21-2009, 10:37 PM
strive4jannah strive4jannah is offline
 
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To clarify :

In my previous post I was referring to the wrong beliefs held by the Deobandee subsect, "Hayatee", which is the mainstream version

I'm not aware of the stance of the Maamties towards this.
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