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Qasidah Burdah among Deobandis and Tablighi Jamaat

February 18, 2013 Leave a comment

 

Before reading this article make sure you have already read and Know the reality of Qasidah Burdah and Why we Ahl us Sunnah/Ahl ul Hadeeth are against it completely.

 

To read about the reality of Qasidah Burdah, click Here: |Part 1|, |Part 2| and |Part3|

 

 

Many of those who have clenched on to the “Poem of Scarf” by Busairi with their molar teeth, are those who claim to be the blind followers of Imam Aboo Hanifah (Rahimahullah), ascribing themselves to the Deobandi and Barelvi sects.

 

I won’t be speaking about Barelviyyah because we know their clear cut deviation from the Path of Ahl us Sunnah. But I will be speaking about Deobandiyyah who opposes follower of Barelviyyah and accuse them of doing Shirk while they (Deobandis) themselves are promoting Shirk and Kufr.

 

 

The founder of Jamaat ut Tabligh, Maulana Muhammed  Ilyas, stated in his parting advice to Maulana Yusuf, his successor at the time of his death:

“Ulema should read the Qasidah Burdah and the Shiyaamul Habeeb with respect and honor, otherwise without respect and longing, it will be of no use. From reading the Qasidah Burdah attachment with Rasoolullah (Sallallahu alaihi wasallam) is established.”

[Refer to the forward of Qasidah Burdah published by Kanaqah e Zakariyya, Jamaad ul Oola 1415/ october 1995, Lenasia, South Africa.]

 

 

I say, rather than an Individual establishing an attachment with Rasoolullah (sallallahu alaihi wasallam), he or she is indeed forging an attachment with shirk and promoting none other than the founder of Jamaat ut Tabligh.

 

The hidden agenda of Jamaat ut Tabligh is evident to Ahlus Sunnah wal Jamaah, which is to revive sufism, seizing  the Innocent people  from following the Sunnah, steering them towards following them the teachings of the Great Sufi, Maulan Ilyas; its founder and the reviver of Sufism through his  bigoted sect Jamaat ut Tabligh.

 

In reality, Jamaat ut Tabligh is reviving and promoting the Dawahs of Sufis, even on their death beds.

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

February 11, 2013 Leave a comment

 

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|

February 3, 2013 Leave a comment

 

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 Leave a comment

 

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.

 

Imam Ahmad Hanbali Madhab and Kissing Grave of Prophet

September 14, 2011 Leave a comment

 

Some of the sufis try to prove their shirk i.e Asking help from Prophet peace be upon him from a narration attributed to Imam Ahmad on kissing graves, they quote from Imam Ad-Dahabee that he mentioned

عن ابن عمر: أنه كان يكره مس قبر النبي صلى الله عليه وسلم. قلت : كره ذلك لأنه رآه إساءة أدب . وقد سئل أحمد بن حنبل عن
مس القبر النبوي وتقبيله فلم ير بذلك بأسا ، ورواه عنه ولده عبد الله بن أحمد

Ibn Umar used to dislike touching the grave of Prophet (Peace be upon him). I (ad-Dahabee) say: He disliked it “BECAUSE HE FOUND IT AGAINST ADAB” Imam Ahmed bin Hanbal (rahimahullah) was asked about “TOUCHING AND KISSING THE GRAVE OF PROPHET” he said “I DO NOT SEE ANY HARM IN IT” This is narrated by his son Abdullah bin Ahmed

[Al-Dhahabi, Mu’jam al-Shuyukh (1:73 #58).]

 

 

Response:
First of all It has nothing to do with asking help from Prophet Peace be upon him, Kissing grave is not shirk but it is against Islamic Law, If some one is kissing the grave plus asking his needs then it becomes shirk, Before dealing with the narration of Imam Ahmad allowing Kissing grave, let me deal with Asking direclty from Prophet peace be upon him.

Imam ad-Dahabee himself said regarding Sayyeda Nafeesa ra and deviant creed of people regarding her

ولجهلة المصريين فيها اعتقاد يتجاوز الوصف، ولايجوز مما فيه من الشرك، ويسجدون لها، ويلتمسون منها المغفرة

Due to ignorance of Egyptians the Creed found in them is not correct to talk about it, When shirk found in them, they prostate to others (except Allah), and they seek forgiveness from them

[Seyar Ailam Nubala 10/106]

 

Ibn e Rajab Hanbli said

وَكَانَ الْإِمَامُ أَحْمَدُ يَدْعُو وَيَقُولُ: اللَّهُمَّ كَمَا صُنْتَ وَجْهِي عَنِ السُّجُودِ لِغَيْرِكَ فَصُنْهُ عَنِ الْمَسْأَلَةِ لِغَيْرِكَ، وَلَا يَقْدِرُ عَلَى كَشْفِ الضُّرِّ وَجَلْبِ النَّفْعِ سِوَاهُ

Imam ahmad was making a du’a ” Ya Allah! Just as you have prevented my face from falling down from prostrating to somebody other than You, prevent me from asking from others than You.”

[Jamiul Ulum wal Hikam, 1/280,281]

 

Ibne Rajab said

A man came to him(Imam Ahmad) and he wiped his hands on his clothes, And wiped his face, Imam Ahmad became angry and denied that of the most denial and said: from whom you have learnt this?

[ الحكم الجديرة بالإذاعة. Page 46 and 47]

Comment: After reading these statements no one can even think that Imam Ahmad and ad-Dahabee allowed asking from the pious people in graves. Let us deal with the narration mentioned by Imam ad-Dahabee

 

 

First of all Companions of Prophet Peace be upon him used to hate the practise of touching grave of Prophet Peace be upon him

حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ عُبَيْدِ اللَّهِ ، عَنْ نَافِعٍ ، ” أَنَّ ابْنَ عُمَرَ كَانَ يَكْرَهُ مَسَّ قَبْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ” . Ibn Umar used to dislike/hate the touching of the grave of the Prophet peace be upon him.

[Juzz Muhammad bin Asim al Thaqafi as-Subhani no: 28, Abul Hassan Ali ibn Umar al Qazweeni in his Amaleeh and Al Hafiz Al Dhahabi. Sheikh Shu’ayb Al Arna’ut said “its men are trustworthy” (Sayr A’laam Al Nublaa’,12/373]

 

Source: http://espanol.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag=&pid=42140&bk_no=160&startno=29

Comment: So it was the practise of Companions not to touch the grave of Prophet, let us see what is the opinion of Imam Ahmad and the Hanbli Madhab on this issue.

 

 

Qadhi Abu Yala quoted
أن أحمد قال لما سأله أبو بكر الأثرم عن التمسح بالقبر: ما أعرف هذا ، قلت: فالمنبر؟ قال:نعم.

وقال الأثرم أيضاً: وقلت لأبي عبدالله: إنهم يلصقون بطونهم بجدار القبر وقلتُ له: ورأيت أهل العلم من المدينة لا يمسونه ويقومون من ناحيته فيسلمون. فقال أبو عبدالله: نعم هكذا كان ابن عمر يفعل.

“Abu Bakr al-Athram relates: I said to Ahmad can the Prophet’s grave, peace be upon him, be touched?He replied: ‘I do not know this.’ I then asked him: What about the pulpit? He replied: ‘As for the pulpit, then yes.’Al-Athram said: I said to Abu Abdullah (Ahmad bin humble)… I have seen people of knowledge from Madeena, they would not touch the grave. They would simply stand to the side and send Salam.Abu Abdullah (Ahmad bin Humble) said Yes This is also the practise of Ibn ‘Umar”

[Al Masail al Faqeeh min Kitab Riwayatain wal wajhayn page 215, Ibne Abdul Hadi in Sarim al Manki page 133, Al Mughni, 559/3, Al Furoo’, 573/2 and Wafa Al Wafaa’, 1403/4.]

 

 

After quoting this Qadhi Abu Yala (380 h to 458 h) said
وهذه الرواية تدل على أنه ليس بسنة وضع اليد على القبر

And this narration shows that it is not sunnah to place the hands on the grave

[ Al Masail al Faqeeh min Kitab Riwayatain wal wajhayn page 215]

 

 

It is mentioned in al-Mughni
” ولا يستحب التمسح بحائط قبر النبي صلى الله عليه وسلم ولا تقبيله قال أحمد : ما أعرف هذا . قال ابن الأثرم : رأيت أهل العلم من أهل المدينة لا يمسون قبر النبي صلى الله عليه وسلم, يقومون من ناحية فيسلمون ”

It is not recomended to touch the wall of the grave of Prophet peace be upon him nor kiss it. Ahmad said ‘I do not know this. ibn Al-Athram said: I have seen The people of knowledge from Madeena, they would not touch the grave. They would simply stand to the side and send Salam

[See also Kashaf al Qina 2/139]

 

It is also mentioned in Kashaf al Qina
ويكره تقبيله والطوافبه لأن ذلك كله من البدع

And it is disliked to kiss it and doing tawaf of it, Because all this is innovation

[2/140,141]

 

 

The book ‘Al Mughni’ of Hanbalis mentioned the reasons
لأن فيه إفراطاً في تعظيم القبور أشبه بتعظيم الأصنام ولأن الصلاة عند القبور أشبه بتعظيم الأصنام بالسجود ولأن ابتداء عبادة الأصنام كان في تعظيم الأموات باتخاذ صورهم ومسحها والصلاة عندها

for this was because this act venerates the greatness of these graves just as it would for idols and that prayer at the graveyards is similar to venerating or glorifying idols with prostration and that idol worship began initially by praising the dead by taking their pictures and wiping them and praying over them.

[Al Mughni, 2/507-508 maktaba Riyadh al-Hadeethiya]

 

 

Ibn Hajar Al Asqalani mentioned that the companions of Imam Ahmad ibn Hanbal used to stay away from this practice. [Fathul Bari 3/475 ]

 

Al Mardaawi hanbali concluded,
“ولا يستحب التمسح بالقبر على الصحيح من المذهب

It is not recommended to wipe the graves and this is the correct opinion of this(Hanbli) madhab

 

[Al Insaaf, 4/53]

 

Few Fatwas of Hanbli Scholars

a) Abdul Qadir Jelani Hanbali said

اذا زار قبرا لا يضع يده عليه و لا يقبله فانه عادة اليهود و لا يقعد عليه و لا يكتى عليه “When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them. ”

(al-Ghuniyyah (1/91).
Scan: http://lh4.ggpht.com/_Y3h6JhqU8O4/TFbFeeG0GvI/AAAAAAAAAMo/-HZvP4VmhIE/s400/untitled.JPG

 

 

b) Ibn Aqil Hanbli said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله

Graves are not made for kissing and decorating and roaming around and begging them for ALLAH

[Ibn e Muflih quoted al furoo 2/272]

 

 

c) Ibn Jozi said that
قال ابن عقيل: لما التكاليف على الجهال والضغام عدلوا عن أوضاع الشرع إلى تعظيم أوضاع وضعوها لأنفسهم فسهلت عليهم إذ لم يدخلوا بها تحت أمر غيرهم قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبور وإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرق على الشجر اقتداء بمن عبد اللات والعزى
“Ibn Aqil said:

“When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari’a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves.” He added: “To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari’a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: “O My Master do such and such for me”, and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza

 

[Talbees Iblees of ibn e jozi تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام]

 

Conclusion:

1. Directly asking help from the people in graves is shirk by saying O so and so Help me,Aid me

2. Kissing grave of Prophet peace be upon him was hated by Companions of Prophet peace be upon him

3. Kissing grave of Prophet peace be upon him is not allowed according to Hanbli madhab and from the most correct narration from Imam Ahmad as Jurists of Hanbli Madhab said i.e Mardawi,Ibn Qudamah, Qadhi Abu Yala etc.

 

Related Links:

¶ Du’aa’ is to be made to Allaah alone

¶ Saying “Yaa Rasool Allaah”

¶ The Prophet’s grave as an argument and proof to justify graves being allowed to be built inside Masjids?

 Praying at graves and the conditions of intercession

¶  Praying on Graves; Waseelah etc. – Right or Wrong?

¶ O Grave worshippers! We want Answers

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