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Why only One God and not two or more than two gods? — Imam al-Tabari

September 11, 2017 Leave a comment

 

Our description has made it clear that the Creator and Originator of all things was before everything, that night and day and time and hours are originated, and that their Originator Who administers and manages them exists before them, since it is impossible for something to originate something unless its originator exists before it. (It is also clear that) God’s word:

“Don’t (the unbelievers) look at the camels (and reflect) how they were created, and at the heaven how it was raised, and at the mountains how they were set up, and at the earth how it was spread out flat? (Quran 88:17-20)

contains the most eloquent evidence and the most effective proofs for those who use reason to reflect and the mind to be instructed, that the Creator of all those things is eternal and that everything of their kind is originated and has a Creator that is not similar to them. That is because everything mentioned by our Lord in this verse, the mountains, the earth, the camels, is dealt with and administered by man, who may move it around and manage it, who may dig, cut, and tear down, none of which he is prevented from doing. Yet, beyond that, man is not able to bring anything of that into existence without a basis (to work from).

 

The conclusion is that the one who is incapable of originating those things could not have originated himself and that the one who is not prevented from managing and organizing whatever he wishes could not have been brought into existence by someone like himself and he did not bring himself into existence. Further, the One Who brought (man) up and gave him substantial (‘ayn) existence is the One Who is not incapable of (doing) anything He wishes, and He is not prevented from originating anything He wants. He is “God Unique and Forceful.” (Quran 12:39)

 

Someone might ask:

Why should it be disapprovable to assume that the things you have mentioned result from the action of two eternal (beings)?

The reply would be:

We disapprove of that because we find that the administration is continuous and the creation perfect. We say:

If the administrators were two, they would necessarily either agree or disagree. If they agree, the two would conceptually be one, and the one would be made two merely by positing two.

If they differ, it would be impossible to find the existence of the creation perfect and (its) administration continuous. For each one of two who differ does what is different from what his fellow does . If one gives life, the other causes death . If one of them produces existence, the other produces annihilation . It would thus be impossible for anything in creation to exist in the perfection and continuity it does.

God’s words: “If there were other gods except God in (heaven and earth), both would be ruined. Praised be God, Lord of the Throne, (who is above) what they describe“; (Quran 21:22) and: “God has not taken to Himself a child , and there has been no god together with Him. Otherwise, each god would have gone off with what he created and risen over the others. Praised be God (who is above) what they describe. He knows what is unseen and what is observable, and He is exalted above their associating (other gods with Him)” (Quran 23:91) -these words of God are the most eloquent evidence and the most concise explanation as well as the most effective proof for the falsehood of those falsehood-mongers who associate (other gods) with God.

 

That is because, if there were another god except God in the heavens and the earth, the condition of the two as to agreement and disagreement would necessarily be the one I have described. Saying that there may be agreement implies that saying they are two is wrong. It confirms the oneness of God and is an absurd statement in as much as the one who makes it calls the one two. Saying that there may be disagreement indicates ruin for the heavens and the earth, as our Lord says : “If there were other gods except God in them, both would be ruined.” (Quran 21:22) For if one originates and creates something, it would be the other’s business to put it out of existence and invalidate it. That is because the actions of two who differ are different, just as fire that warms and snow that cools what fire has warmed.

 

Another argument (would be this):

If it were (true) as those who associate other gods with God say, each one of the two whom they consider as eternal would necessarily be either strong or incapable.

 

If both were incapable , each one, being incapable, would be defeatable and not be a god.

 

If both were strong, each one of them, by virtue of being incapable of subduing the other, would be incapable and being incapable would not be a god.

 

If each one of them were strong enough to subdue the other, he, by virtue of the strength of the other to subdue him in turn, would be incapable. God is above the association of other gods with Him!

 

It has thus become clear that the Eternal One, the Creator and Maker of all things is the One Who existed before everything and Who will be after everything, the First before everything and the Last after everything. He existed when there was no momentary and extended time, no night and no day, no darkness and no light except the light of His noble face, no heaven and no earth, no sun and no moon and no stars. Everything but He is originated, administered and made. He alone by Himself created everything without an associate, helper, and assistant . Praised be He as powerful and forceful!

 

[The history of al-Tabari, vol. 1, pg. 218-220]

 

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[Part1] The Heretical and Deviant Concepts Of The Bareilwi’s & Soofee’s and their Likes.

August 13, 2013 3 comments

 

Malfoozaat (writings) is a book of Ahmad Radha Khaan (d.1340/1921) who was the founder of the Indian subcontinent sect known as Bareilwi’s. However this word has been misconstrued and translated as Ahlus- Sunnah Wal-Jamaah which is highly erroneous. The Bareilwee’s however do not like to use this term rather they use terms, which are synonymous with soofee terminology. For example they will attribute themselves to one of the soofee tareeqah like, Qaadiree or Naqshbandee and so on. In essence they are bareilwees, which is best understood to be a subsect of soofism and it is related to the more vast classification of soofism by the tareeqahs.

 
The western Soofee sympathisers and propagators in the west like Hishaam Kabbanee, Nuh Ha Meem Keller, Hamza Yusuf Hanson, Abdul-Hakim Muraad, Gibril Fouad Haddaad and others all promote and endorse Ahmad Radha Khaan and his works, they defend him, revere him and promote him in whatever form possible, sometimes directly and most directly when answering questions. We will mention some statements from this book, which will highlight some defective and corrupt beliefs of the bareilwis. Some of these examples will clearly show some of the shirk of the bareilwis which propagate and secondly it will shed some light on the beliefs of bareilwi church father, Ahmad Radha khaan.

 

(1) Ahmad Radha Khaan was asked are their muslims amongst jinns and angels. He replied,

“An angel became muslim and she would often come to visit me. One day she did not come so I questioned her, she replied, “One of my close friends died in Hindustaan (Hindh-Early day India) so I went there and on the way I saw Iblees praying the salah.”

(Malfoozaat (1/29).

 

 

(2) Someone asked Ahmad Radha Khaan concerning the drowning of Junaid Baghdaadee when he said ‘Yaa Allaah’ (Oh Allaah). Ahmad Radha Khaan replies, “It was the river of Hadeeqah where Sayyidee Junaid Baghdadee was travelling and he started to walk on the water as he did on the land. Another man who was behind him who also needed to get across the river but there was no boat at the time. He saw Junaid walking across the water so he asked, “How may I cross” so Junaid said, “Say Yaa Junaid Yaa Junaid (Oh Junaid Oh Junaid). So the man did as he was told and he started to walk on the water as he did on land. When he reached  the middle, The accursed Shaytaan put whisperings in his heart that Junaid is saying Yaa Allaah and he said to me to say Yaa Junaid. So I also started saying Yaa Allaah, and immediately he fell into the water??? he said, “Oh Junaid im going (to die).” So Junaid said, “Say Yaa Junaid Yaa Junaid.” I started to say it again and eventually i crossed the river.” when they were both across the man behind said to Junaid, “Why is it that when you say ‘Yaa Allaah’ you walk and do not drown and when I say ‘Yaa Allaah’ I drown.” Junaid said,

“Oh childish one, you have not even reached Junaid yet and you want to reach Allaah.”

(Malfoozaat (1/131).

 

This is the belief of the Bareilwi soofees that The accursed Shaytaan put whisperings in his heart to say Yaa Allaah and you have clearly read that the soofees call the people to their worship as did Junaid here.

 

 

(3) Ahmad Radha Khaan writes,

“There were Two walee’s and they lived either side of a wide river, one day one of them made rice pudding and told his servant to take it to his friend. The servant replied “Master, how can I, there is a river in the way, how will I get across, I have no sailing equipment” the man replied “go to the river and say to it I have come from a man who has not slept with his wife”. The servant was amazed as the walee had children nonetheless he thought it was important to follow what the walee had said. He did as he was instructed and immediately a path formed between the river, he walked across and gave it to the other walee who ate the rice pudding and said “Give my salaam to your Master” the servant replied “I can only do that when I get across the river” The walee replied say to the river “I have come from the one who has not eaten for 30 years” the servant was amazed as the walee (Supposed Pious man) had just eaten in front of him, he got to the river and did as he was told and another path was formed between the river gave him way and he walked across.”

(Malfoozaat (1/131-132).

 

 

(4) Ahmad Radha Khaan writes,

“Our peer (holy men) can be present in every place in 10,000 places in 10,000 cities at one time” and he gives an example, “it was possible for Sayyidee Fathe Muhammad Quddus to be present in 10 different gatherings at once.”

 

Then Ahmad Radha gives an evidence for this which was, “Look at Krishan Kehnayyah, he was a disbeliever and he would also be present in a number of places at once.”

(Malfoozaat (1/141-142).

 

 
Ao’odhoobillah, look at this in order to substantiate his aqeedah of shirk he gives the example of the hindu mushrik kaafir god. Furthermore we thought the soofees bareilwis held the beliefs that Allaah was incarnate (hulool) and present everywhere (Wahdatul-Wajood-Unity of existence) we did not know they held the same corruptive and false belief for their holy men.

 

 

(5) Ahmad Radha Khaan says,

“The earth and heavens cannot remain in existence if it were not for the presence of a Ghauth.”

(Malfoozaat (1/142).

 

 
A gauth is a person who (according to the soofee bareilwis) has been given special rights and authority by Allaah to look after the affairs of the creation. This is clear Shirk in the Lordship of Allaah by the Soofee Bareilwis as even the Mushrikeen of Makkah did not hold this belief.

 

Furthermore we ask the bareilwis soofees a question, that if this is the case then we would like to know the name of the gauth of this time and the names of the previous ones who kept the earth in existence.

 

[Comp. & Trans: Abu Hibbaan & Abu Khuzaimah Ansaari]

[Taken from: http://ahlulhadeeth.wordpress.com/]

 

Fabricated narration in Kitab at-Tawhid- Explanation by Shaikh Saalih al Uthaymeen

August 3, 2013 5 comments

 

Ibn Abbas (May Allah be pleased with him) commented upon verse of Qur’an ‘But when He gave them a Salih (good in every aspect) child, they ascribed partners to Him’: ” When Adam had sexual relation with Eve, she became pregnant. At that time Iblis (Satan) came to them and said “I am the one who caused your expulsion from Paradise. Obey me, otherwise I shall cause your child to grow two horns like a deer by which he will puncture your belly when he comes out! I will do it! I will do it!” Satan thus frightened them (Adam and Eve) and said to name the boy “Abdul-Harith;’ (slave of the earth cultivator). They (Adam and Eve) did not obey him (Satan) and a dead child was born to them. When Eve became pregnant a second time, Satan again approached them and repeated the same demand but again they did not obey. And the second child was still born dead. She [Eve] became pregnant a third time, Satan again came to them and put the same demand mentioning what had happened before. Adam and Eve were overcome by love for the child and named the boy “Abdul-Harith (slave of the earth cultivator)”. And this is what Allah said (in the verse): “They made partners with Him for what they were given”.

[Reported by Ibn Abi Hatim]

Tawheed

Shaikh Ibn Uthaymeen [rahimahullah] said: And this story is false from number of angles:

1] That there is no authentic narration concerning that from Prophet Muhammed [sallallahu alaihi wasallam] – and it is from the kind of information that cannot be obtained except by revelation and Ibn Hazm said concerning this story, “Indeed it is a report that is superstitious lie.”

 

 

2] If this story was concerning Adam and Eve, then they either made repentance from the Shirk or died upon it, so whoever makes it permissible to hold that a single one of the Prophets died upon shirk than that is something severely wrong. And if they repented from Shirk, then it does not befit the wisdom, justice and mercy of Allah, that He mentions their mistakes and not their repentance from it. When Allah, the Most High, mentions the mistakes of some of the Prophets and Messengers, He mentions their repentance from it, as in the story of Adam and his wife, when he ate from the tree and they repented from it.

 

 

3] That the Prophets are protected from shirk by the agreement of Scholars.

 

 

4] That it is confirmed in the hadith of intercession, that the people will come to Adam and seek intercession from him, then he will excuse himself, due to eating from the tree and that is a sin, and if shirk had occurred from him, it would have been stronger excuse.

 

 

5] That in this story it is mentioned that Shaytan came to them and said: ‘I am your companion who got you out of paradise’, so if he said that, they would have known with certainty that he was an enemy to them and would not accept anything from him.

 

 

6] That in this story is his saying: ‘I will cause it to have horns that will puncture her belly….’, if he believed that it is possible he could actually do that, then this is shirk in Lordship because none but Allah is able to do that. And if he didn’t believe it was possible, then it is not possible to accept his saying.

 

 

7] The saying of Allah, the Most High: ‘Exalted be Allah above what they associate with Him’ [7:190] The pronoun is plural and if it was concerning Adam and Eve, it would have been in the dual form… But what is correct is that Al-Hasan [rahimahullah] said: ‘Indeed those intended in this verse are not Adam and Eve’, and what is meant is the polytheists from the children of Adam (descendants), as was mentioned by Ibn Kathir in his tafisr.

[See Al Qawl al Mufeed, 2/156-157]

 

Source: salafimanahj.com

O Grave worshippers! We want Answers

March 31, 2013 1 comment

 

10 questions for the  Grave  worshipers  (Qabarparast).

 

In Indian peninsula and else where, it is quite common to invoke a dead person for example like yaa Khwaja, yaa Ali, etc etc, for situations when they need help.

 

So here is a list of queries that such a person should be asked:

 

1.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear from a long distance?

 

For eg. people can invoke Khwaja Ajmeri from Pakistan, India, Bangladesh, Thailand, Malaysia, USA, Canada, etc. from all over the world.

 

Can he, i.e., Khwaja Ajmeri, can hear them from such a long distance.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

2.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear simultaneously from many people at the same time (Multitasking)?

 

For eg. many people may invoke Khwaja Ajmeri from all over the world at the same time.

 

Can he, i.e., Khwaja Ajmeri, can hear them at the same time or a queue is required.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

3.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, understand all the different languages?

 

Because there are many different languages and dialects throughout the world.

A Tamil will invoke or call upon in tamil language.

A Srilankan will invoke or call upon in sinhalese language.

A Britisher will invoke or call upon in english language.

A French will invoke or call upon in french language.

A Chinese will invoke or call upon in chinese language.

An Indonesian will invoke or call upon in indonesian language.

An Arab will invoke or call upon in arabic language.

A Japanese will invoke or call upon in japanese language.

 

Sometimes it also happens that the person (for e.g., Khawaja Ajmeri) whom people are calling upon or invoking, died as an illiterate. So is it that, after his death, can he understands all the different languages and dialects?

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

4.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, can hear a dumb person or can he hear a person who is invoking him or calling upon him in his heart?

“And Allah is Knowing of that within the breasts.” 3.154

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

5.

Whether the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break? Or he (for e.g., Khwaja Ajmeri) is ever awake and doesn’t require a rest?

 

As we know very well that Allah (Subhanahu wataala) never requires a sleep or rest as follows:

“Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps.” – 2.255

 

If the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break then we must have a time table so as to when we should call or invoke him so that he may not get disturbed or the call should not get unheard.

 

For instance, the person may be calling or invoking YA KHWAJA al madad, but KHWAJA might be having a nap, so no help for the poor caller.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

6.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, solve all the problems of the people?

 

If that is the case, then what is the use of Allah (nauzbillah)? Or else if the person (for e.g., Khawaja Ajmeri) has a limitations, then in such a case, we must have a list of things that the person (for e.g., Khawaja Ajmeri), can resolve and what he cannot.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

7.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, cause harm to the people or his duty is just to lend a safe hand for the people in trouble?

 

Has anyone heard that KHWAJA AJMERI causes people to be in trouble?

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

8.

Who causes the people to be in trouble? Is it the person (for e.g., Khwaja Ajmeri), dead or alive, or Allah (Subhanahu Wataala)?

 

If Allah (Subhanahu Wataala) causes the people to be in trouble and the person, dead or alive, he delivers people from their miseries then, naudhubillah, Allah (Subhanahu Wataala) would be considered as an oppressor whereas the person, dead or alive, would be considered as a helper.

 

“And if Allah afflicts you with any harm, then none can remove it except Him; and if He wanted good for you, then none can turn away His grace, He brings it to whom He wishes of His servants. And He is the Forgiver, the Merciful.” – 10.107

 

 

 

9.

If Allah (Subhanahu Wataala) is adamant on causing harm and the person, dead or alive, is adamant on relieving the caller, then who will win?

 

Allah says: “Indeed your Lord is the Doer of what He wills” [Sûrah Hûd: 107] and “(He is the) Doer of what He wills.” [Sûrah al-Burûj: 16]

 

 

10.

If someone dies, then to whom shall we call upon or invoke for salvation for that dead person?

So if you can call upon Allah (Subhanahu Wataala) after the death of any person then why not call upon Him alone when you are alive for other benefits.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

[ From lecture of Shaikh Meraj Rabbani (hafizahullah)]

 

Refutation of Qasidah Burdah (The Poem of Scarf of Al-Busairi) by Shaykh Jameel Zeeno |Part 3|


 

Click here for: |Part 1| and |Part 2|

 

In chapter five, Busairi writes,

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.

 

Refutation:

The poet Busairi is swearing and taking an oath by the moon, whereas the Messenger of Allah (sallallahu alaihi wa sallam) said: whoever swears by other than Allah has indeed disbelieved or committed the act of Shirk [associating partners with Allah].

This is an authentic hadith reported by Imam Ahmed in his Musnad.

 

 

In chapter three, Busairi writes,

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.

 

Refutation:

The meaning of the aforementioned two lines of the poetry is the following:

If the miracles of the Messenger of Allah (sallallahu alaihi wasallam) were ordained proportionately according to his rank in greatness, the dead would have become decayed would have arise and come back to life with the remembrance of the name of the Messenger of Allah (sallallahu alaihi wasallam).

 

Of course, this does not happen. Therefore, [according to Busairi] Allah, the Most High did not grant the Messenger of Allah (Sallallahu alaihi wasallam) 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 (Sallallahu alaihi wasallam) 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 (alaihissalam) 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 Muhammed (sallallahu alaihi wasallam) by giving him the miracle of the Noble Quran, increasing the little food and water he had, and the splitting of 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, the he saw the Messenger of Allah (sallallahu alaihi wasallam), 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 fabrication from these people in order to elevate the significance and importance of the poem. How can the Messenger of Allah (sallallahu alaihi wasallam) be pleased with these types of words that contradict and opposes the Quran, the guidance of the Messenger of Allah (sallallahu alaihi wasallm) and in which there is explicit polytheism?

 

It is known that a Man came to Messenger of Allah (Sallallahu alaihi wasallam) and said to him: whatever Allah wishes and you wish, so the Messenger of Allah (sallallahu alaihi wasallam) responded to him by saying: Have you taken me as a partner with Allah! Say whatever Allah wishes alone.

[Sunan Nasai,  10825 with good chain of narration]

 

So beware O my brother and sister in Islam from this Poem.

Refutation of Qasidah Burdah (The Poem of Scarf of Al-Busairi) by Shaykh Jameel Zeeno |Part 2|


 

Click Here for Part 1

 

Busairi writes in chapter 5:

Whenever time caused me any distress and I took refuge in him.

I received shelter from him which was not misused.

 

Refutation:

Busairi is saying:

Whatever disease and distress has afflicted and stricken me, I beseeched and asked from the Messenger of Allah (Sallallahu alaihi wasallam) for the cure and healing. So, for the relief of my distress no one but the Messenger of Allah cured me and relieved me.

 

Whereas, Allah says in the Quran- Ibrahim (Alaihis Salam) said:

“And when I am ill, it is He who cures me.” [Surah Shuara Ayah 80]

 

Allah, the Most High 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. (Surah An’am verse 17)

 

The Messenger of Allah Muhammed (Sallallahu alaihi wasallam) said:

If you ask then ask from Allah, and if you seek help then seek it from Allah.

(Jaami Tirmidhi, Book 35, chapter 59, Hadith 2516, classed as Hasan Saheeh by Imam Tirmidhi in His Jaami)

 

Grave of Busairi where now people commit Shirk

Grave of Busairi where now people commit Shirk

 

In chapter Nine, Busairi writes:

For verily I have a security from Him due to My Name

(Being) Muhammed, while he is the most faithful of Mankind in fulfilling his promise.

 

Refutation:

Busairi is saying:

Indeed I have a promise with the Messenger of Allah sallallahu alaihi wasallam that he will enter me into Paradise, because of my name being Muhammed.

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 Muahmmed. Is naming somebody with the name Muhammed a justification for them to enter into Paradise?

 

Whereas Messenger of Allah( sallallahu alaihi wasallam) said to his beloved Daughter Fatima (RadiAllahu anha): Ask me of what I have anything you wish; I possess nothing with which to protect you from Allah.

[Saheeh Bukhari, Book 55, chapter 11, Hadith 2753]

 

 

In chapter Ten, Busairi writes:

Perhaps the Mercy of My Lord when distributed.

Would be distributed in proportion to the Sins.

 

Refutation:

This is [Everything] but truthful and authentic. If the mercy of Allah brings distribution accordingly to the degree of Sins committed as indicated by the 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 statements of Allah:

“Surely, Allah’s mercy is (ever) near unto the good-doers”

(Surah Araf ayah 56)

 

And also His statement:

My mercy encompasses all things.” So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses –

(Surah Araaf ayah 156)

 

 

In chapter Three, Busairi writes:

How can the necessities of such a noble personality incline him toward this world.

For had it not been for him this world would not have come out of non existence.

 

Refutation:

Busairi is Saying:

Had it not been for the Messenger of Allah Sallallahu alaihi wasallam, this world would not have been created? [ i.e this world was created for the Messenger of Allah.]

 

Allah, the Most High proves Busairi to be Liar and states:

I did not create Jinn and Mankind except that they should worship Me alone

[Surah 51verse 56]

 

Even the Messenger of Allah sallallahu alaihi wasallam was created for the sole purpose of worshipping Allah alone and calling to this, Allah states commanding the Messenger of Allah (Sallallahu alaihi wasallam):

And worship your Lord until there comes to you the certainty (death).

[Surah: 15 Ayah: 99]

_____________________________________________________________

Source: Majmu’ah Rasaail at-Tawjeehaat al-Islaamiyyah li-Islaahil-fard wal-Mujtama by Shaykh Jameel Zeeno, vol. 2, page 227. Translated by Zulfikar Ibrahim Al-Memoni Al-Atharee.

Refutation of Qasidah Burdah (The Poem of Scarf of Al-Busairi) by Shaykh Jameel Zeeno |Part 1|

January 25, 2013 4 comments

 

A Short Introduction of the Poet Al-Busairi:

He is Muahmmed bin Saeed al Busairi because of his ascription to his town, Abu Sayr in Egypt. He was born in the year 608 AH and busied himself with Sufism. He was a writer even though he had very limited knowledge with regards to this profession. He was neither a Scholar nor a Jurist, nor was he known to be pious or worshiper. He was hated among his people because of eloquently speaking insolently about the people. He was also known for excessively asking [for money] from people. As a result of this, he would support the Muslim ruler regardless whether Muslim ruler was upon truth or upon falsehood. He died in the Year 695AH . Refer to the Deewan of Al Busairi with the editing of Muhammed Sayyid Kaylaanee page 44-45.

 

busairi

The Grave of Busairi, which is now a shrine and place where commit Shirk.

 

Qasidah Burdah is famous among Sufis (Deobandis and Barelwis) who claim to follow Imam Abu Haneefah (Rahimahullah).  Let us see what this Qasidah Burdah has to teach.

 

 

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

Most generous of Mankind, I have no one to take refuge in;

Except you at occurrence of widespread calamity.

 

Refutation:

The Poet Busairi is calling and seeking the help and aid of Allah’s Messenger sallallahu alaihi wasallam and is saying to the Messenger of Allah Sallallahu alaihi wasallam:

‘I cannot find anyone to take refuge and shelter with at the time of general calamities and hardship 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 Allah:

And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers (Dhalimoon).'” (Surah Yunus Ayah 106)

 

The word Dhalimoon means:

the Polytheist and wrongdoers because associating partners with Allah is a great Dhulm, Wrong.

 

The Messenger of Allah (Sallallahu alaihi wasallam) said:

Anyone who dies invoking others along with Allah definitely enter Hell-Fire.

(Saheeh Bukhari, Book 65, chapter 22, Hadeeth no.4497).

 

 

 

Then Busairi Says further,

For verily amongst your bounties is this world, and the Hereafter.

 

 

Refutation:

This is the Denial of Quran in which Allah has  stated:

And indeed, to Us belongs the Hereafter and the first [life].

(Surah Al Lail Ayah no. 13)

Therefore this world and the hereafter are both from Allah and from His Creation. It is not from amongst the bounties and generosity of the Messenger of Allah Sallallahu alaihi wasallam, and it is not that he Sallallahu alaihi wasallam created them so that they are from his creation.

Busairi going ahead and says,

And part of your knowledge is  knowledge of the Preserved Tablet (Lowh), and the Pen.

Refutation:

The Prophet Sallallahu alaihi wasallam did not know anything that is part of  the Preserved Tablet, because nobody has any knowledge of it except Allah, Alone. This is in reality an overtstated praise and exxageration directed at the Messenger of Allah Sallallahu alaihi wasallam as far as to deem and believe that this world and the Hereafter are amongst the bounties and generosity of the Messenger of Allah Sallallahu alaihi wasalllam. Furthermore, the poem attributes, the he Sallallahu alaihi wasallam knows the knowledge of the Unseen that is in Preserved Tablet, and that whatever is in Preserved Tablet is from amongst the knowledge of Messenger of Salllallahu alaihi wasallam.

This exxageration has been warned against by the Messenger of Allah Sallallahu alaihi wasallam and he forbade us from exxagerating and overpraising him, as he Sallallahu alaihi wasallam said:

“Do not praise me excessively as the Christians did to Isa the son of Maryam; verily , I am only a slave, so call me instead the slave of Allah and His messenger. “

( Saheeh Bukhari, Book 60, chapter 48, Hadeeth 3445).

Source: Majmu’ah Rasaail at-Tawjeehaat al-Islaamiyyah li-Islaahil-fard wal-Mujtama by Shaykh Jameel Zeeno, vol. 2, page 227. Translated by Zulfikar Ibrahim Al-Memoni Al-Atharee.

 

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