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ماذا تعرف عن

قصيدة الربدة ؟ What do you know about

‘The Poem of the Scarf’? Compiled by:

Shaykh Jameel Zeeno of Syria1

Teacher at Darul-Hadeeth Al-Khayriyyah, Makkah, Saudi Arabia.

[The grave of Busairi, which is now a shrine and place where people commit Shirk]

No to Shirk!

 

                                                            1 Translator’s note: Source: Majmu‘ah Rasaa‘il at-Tawjeehaat al-Islamiyyah li Islaahil-Fard wal-Mujtama’ by Shaykh Jameel Zeeno, vol. 2, page 227

WWW.AHLULHADEETH.NET

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WHY QASIDAH BURDAH??

(Translator’s Introduction)

                                   

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 exalt2 Muhammad, and  the  followers3 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.4   

To Proceed: 

During my  summer  break  in  England,  I  came  across  the  ‘Poem  of  the  Scarf’5  by  Busairi,  being 

circulated by  the Sufis,  6 as a gauge  for  loving  the Messenger of Allah ρ. 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 ρ.   In fact, the Sufis were  luring the unaware  into innovation [Bidah] and major polytheism [Ash‐Shirkul‐Al‐Akbar].  

 

                                                            2 Translator’s note: i.e. praise and exalt Him ρ in the highest and superior of gatherings that of the closest angels to Allah. Refer to: Fortification of the Muslim through remembrance and supplication from the Qur’aan and the Sunnah, page 80-82 translated by Ismael Ibraheem, published by Invitation to Islam.

3Translator’s note: A follower [آل] here has been translated in its broadest sense. Some scholars are of the view that the meaning here is more specific and that it means the Prophet’s ρ followers from among his family. Refer to: Fortification of the Muslim through remembrance and supplication from the Qur’aan and the Sunnah, page 80-82 translated by Ismael Ibraheem, published by Invitation to Islam.

4 Translator’s note: Reported by Al-Bukhari in his Saheeh, Book 80, Chapter 32, Hadeeth number 6357, on the authority of Ka’b bin Ujrah τ.

5 Translator’s note: This poem is also known as ‘The Poem of Calamities’ as it is recited by its adherents to dispel grief and calamities and ease all hardships. Refer to Al-Madaaih-An-Nabawiyyah of Zakee Mubarak, page 197. 6 Translator’s note: The Sufis themselves have differed when defining Sufism, but after understanding its reality, it can be said that it’s a mystical practice that encompasses certain innovated doctrines and practices alien to Islam and the Muslims, with many of these practices being deemed as disbelief and polytheism, under the deceitful call of guiding spiritual seekers and directing them to Allah. Allah knows best. For a detailed refutation of the Sufis in English, refer to the book by Shaykh Muhmmad bin Rabee bin Hadee Al-Madhkhalee known as ‘The Reality of Sufism’, published by Al-Hidaayah, Birmingham U.K. and also Dr. Saleh As-Saleh’s refutation of the Sufi Nuh Ha Meem Keller in his appendix to ‘Dispraise of Al-Hawa’ of Imam Ibn Qayyim.

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The  author  of  this  notorious  poem,  Al‐Busairi7  took  the  Messenger  of  Allah  ρ  as  his intercessor with Allah, by addressing him ρ and beseeching him ρ for help and relief, which Allah, the Most High, has clarified as worshipping other than Him.  

للهٱ عند ؤناشفعـ ءؤلاهـ ويقولون ينفعهم ولا يضرهم لا ما للهٱ دون من بدونويع عما لىوتعـۥ نهحـسب ضأرلٱ فى ولا تٲولسمـٱ فى لميع لا بما للهٱ ونأتنبـ قل )١٨( ونسي رةسو - رآونيش

 

 “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‐Uloohiyah8    led him to 

follow the footsteps of the Jews and Christians, regarding whom the Messenger of Allah ρ 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.”9 

 

 

                                                            7 Translator’s note: He is Muhammad bin Saeed Al-Busairi, known as 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 a worshipper. He was hated amongst the people of his time 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 the Muslim ruler was upon the truth or upon falsehood. He died in the year 695 AH. Refer to the ‘Deewan of Al-Busairi’ with the editing of Muhammad Sayyid Kaylaanee page 44-45.

8 Translator’s note: Meaning that He Allah, the Most High, is the only Deity [ilaah] deserving of worship, and that whatever else is worshipped besides Him is false. Refer to the English translation of ‘The creed of Ahlus-Sunnah wal-Jama’aah’ by Shaykh Muhammad ibn Saalih al-Uthaymeen ‘Tenets of Faith’ page 12, translated by Abu Aaliyah Surkheel ibn Anwar Sharif.

9 Translator’s note: Reported by Imam Ni’saee in his Sunan, Volume 5, Page 218, Imam Ibn Majah in his Sunan, and the wording is his, Volume 2, page 1008, Imam Ahmed in his Musnad, Volume 1, page 215, Imam Haakim in his Al-Mustadrak, Volume 1, page 466, who said “This Hadeeth is Saheeh [authentic] according to the condition of Imam Bukhari & Imam Muslim.”

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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?”10 

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 Deoabndee11 and Barailwee12 sects. 

 

 

 

 

 

 

 

 

                                                            10 Translator’s note: Recorded by Al-Bukhari in his Saheeh, Book 60, Chapter 50, Hadeeth number 3456 on the authority of Abu Sa’eed Al-Khudri τ, and Muslim, Book 50, Chapter 4. Hadeeth number 6781.

11 Translator’s note: Darul-Uloom Deoband was established on Thursday 15th Muharram AH/May 30th 1866 CE. It was founded by several people, including Maulana Muhammad Qasim Nanotwi (1832-1879 CE), and Maulana Rashid Ahmed Gangohi (1826-1905 CE). Deobandis follow Abu Mansoor Maturidi (d.333 AH) in Aqeedah, they give importance to Sufism and associate themselves with the Sufi Tariqahs (ways) of the Naqshabandiyyah, Chishtiyyah, Qadiriyyah and Suhrawardiyyah. They claim to be blind-followers of Imam Abu Haneefah in Fiqh. For a detailed study of the history and beliefs of this deviant sect refer to the book Ad-Deobandiyyah in Arabic by Sheikh Talibur-Rahman.

12 Translator’s note: The founder of this sect was a man by the name of Ahmed Raza Khan. He was born on a Monday, the 10th of Shawaal 1272 A.H. (14th June 1856), at a place called Jasoli, in the city of Bareilly, U.P. India. This sect - like the Deobandees- displays their affinity towards Sufism and associates themselves with the Sufi [Tariqahs] ways of the Naqshabandiyyah, Chishtiyyah, Qadiriyyah and Suhrawardiyyah. They claim to be blind-followers of Imam Abu Haneefah in Fiqh. Whilst also claiming to be followers of Abu Mansoor Maturidi in Aqeedah, in reality all issues relating to belief are verified and approved by Ahmed Raza Khan. Ahmed Raza Khan held the opinion that if your beliefs were not in accordance to his belief, then you would be regarded as being a disbeliever, hence he was a person who was hasty in declaring Muslims as being disbelievers, including the Deobandees whom he despised greatly. He is regarded as being the reviver of Shirk [polytheism] and Bidah [innovation in the Deen] in the Indian Sub-continent. He died on Friday, the 25th of Safar 1340 A.H. (28 October 1921). Those who follow him and ascribe to him are known as Barailwees. For a detailed refutation on this sect, refer to the book by Allamah Ishan Ilahi Zaheer known as ‘The Barailwees Their History and Their Beliefs.’

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However, Imam Aboo Haneefah13 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: 

ما نزوسيج ۦ هٮمـأس فى حدونيل لذينٱ وذروا بہا عوهدٱف نىحسلٱ ءماأسلٱ ولله )١٨٠( عرافاال رةسو -ملونيع آانوا

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)14 

The Imam also said:  

                                                            13Translators note: He is Nu’man bin Thabit bin Zuta bin Mah. Born in the year 80 AH at Kufa, he was Ajami

[non-Arabic origin]. He was a merchant, setting up a silk-weaving factory, when he started seeking

knowledge as a young man. Some of his teachers were Hammad and Imam Shabi, both of whom resided in

Kufah, and Imam Mâlik of Madeenah. He died in prison during the month of Rajab of the year 150 AH. Three

books have been attributed to Imam Abu Hanîfah as being from amongst his writings: Fiqhul-Akbar, Al-Alim

wa Muta’allim, and Musnad Abee Hanîfah. His students included Abu Yusuf, Zufar, Abdullah bin Mubarak and

many others.

[Refer to various chapters of (Sirat-Numan) ‘Imam Abu Hanîfah Life & Works’ by Shibli Numani, translated

into English by M. Hadi Hussain, Published by Hafiz & Sons, Mahmoodabad, Karachi, Pakistan, edition 2001,

and other references.]

Please note that the book Sirat-Numan, authored by Shibli Numani, was not written upon the methodology

adopted by the earlier investigating scholars, i.e. verifying the authenticity of narrations and historical facts,

hence it contains many statements which are incorrect, unauthentic and pave the way for bigoted partisanship,

blind-following, and exaggeration for Imam Abu Hanîfah. As a result, Numani's work was refuted by the

'Allamah Sheikul-Hadeeth Abdul-Aziz Muhmmadee Raheemaabaadee (1270-1338 AH/d. April 1919 CE) - a

student of Imam Sayyid Nadhir Husain Dehlawi (d.1902 CE) - in his book Husnul-Bayaan.  

 

14Translator’s note: Refer to ad-Durrul-Mukhtaar ma’a Haashiyyah Ruddil-Muhtaar (6/396-397). English translation was adapted from the book by Dr. Muhammad Al-Khumayyis known as ‘The Creed of the Four Imams’, translated into English by Maaz Qureshi and edited by Moosa Richardson. Published by T.R.O.I.D. Publications, Toronto, Canada, Second edition January 2006.

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“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.’”15 

Will  the  Deobandees  and  Barailwees  also  label  Imam  Aboo  Haneefah  a  deviant  for  not 

extolling the Messenger of Allah ρ 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‐Tableegh16,  ‘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 ρ ) is established."17 

I say, rather than an individual establishing an attachment with the Messenger of Allah ρ , 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                                                             15 Translator’s note: Sharhul-Aqeedatit-Tahaawiyyah (page 234), It-haafus-Saadaatil-Mustaqeem (2/285) and Sharhul-Fiqhil-Akbar (page 198) of Mullaa Alee Al-Qaaree. English translation was adapted from the book by Dr. Muhammad Al-Khumayyis known as ‘The Creed of the Four Imams’, translated into English by Maaz Qureshi and edited by Moosa Richardson. Published by T.R.O.I.D. Publications, Toronto, Canada, Second edition January 2006.

16Translator’s note: Jamaatut-Tableegh is a group which ascribes itself to the innovated ideology in calling to Islam of Muhammad Ilyas Deobandee Chisti [1885-1949 CE]. Muhammad Ilyas founded this group in the early 1920’s and adopted this idea from a man by the name of Saeed Annoorsee, nick-named as Badeeuz-Zamaan Annoorsee [1293-1379 AH] from Turkey. His group is in reality, a sub-branch of the Deobandee sect, whose members chant to everybody that they call to Tawheed and Sunnah, and are firm against Shirk and Bidah, and claim that they stay away from ascribing to sects and confrontation - a claim that is false, delusional and a deception. For a detailed history about this group and its beliefs refer to the following books:

1. Alqawlul-Baleegh Fee Tahdeer min Jamaatet-Tableegh by Allamah Hamood Tuwaijaree;

2. Asiraajul-Muneer Fee Tanbeeh Jamaatet-Tableegh Alaa Akhtaaehim by Allamah Dr Taqiudin Alhilali;

3. Jamaatut-Tableegh its history & its beliefs by Abu Usamah Sayeed Talibur-Rahman, with the introduction of Allamah Saleh Alfawzaan.

17 Translator’s note: Refer to the Forward of ‘Qasidah Burdah’ published by KANAQAH-E-SHEIKH ZAKARIYYA, Jamaadul-Oola 1415/October 1995, Lenasia, South Africa.

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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 Jameel Zeeno of Syria so that the reality of this poem be exposed to the innocent Muslims. [Sheikh 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 ρ, 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 Allahρ:   It has been  reported  on  the  authority  of  Anas  bin Malik  that  a man  said  to  the Messenger  of Allahρ: “O Muhammad! O the best amongst us, and the son of the best amongst us, and our master, the son of our master…” 

He ρ 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.”18 

 

 

 

 

 

Written by:    

The poor servant of Allah, the Most High, 

                                                            18 Translator’s note: Narrated in the Musnad of Imam Ahmed, Volume 3, page 249, and all its narrators are authentic as declared by the Muhadeeth of Yemen, Allamah Muqbil bin Hadee-Al-Waadiee.

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Zulfiker Ibrahim Al‐Memoni Al‐Atharee,  

Student at the Islamic University of Madeenah,  

Kingdom of Saudi Arabia 

Faculty of Hadeeth. 

 

Maktabah Ahlul‐Hadeeth,  

P.O Box 3070, 

Coventry, CV6 5WL, 

England, U.K.    

15th Sha’baan 1428 AH. 

  

 

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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).

Compiled by:

Shaykh Jameel Zeeno of Syria,

Teacher at Darul-Hadeeth Al-Khayriyyah, Makkah, Saudi Arabia.

Z

:أما بعد .أمجعني وصحبه آله وعلى األمني رسوله على والسالم والصالة العاملني، رب هللا احلمد

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 ρ, 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 Allahρ!

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

العمم احلادث حلول عندسواك* * *بهألوذمنيلمااخللق أكرم يا

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

Except you at occurrence of widespread calamity.

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The poet Busairi is calling and seeking the help and aid of the Messenger of Allah ρ and is saying to the Messenger of Allâh ρ: ‘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:

-لمينلظـٱ من اإذ فإنك تفعل فإن يضرك ولا ينفعك لا ما للهٱ دون من عتد ولا )١٠٦( ونسي رةسو

“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 Dhâlimûn.”

(Surah Yunus: Ayah no: 106)

The word Dhâlimûn means: the polytheists and wrongdoers because associating partners with Allâh in worship is a great Dhûlm: wrong.

The Messenger of Allâh ρ said: "Anyone who dies invoking others along with Allâh will definitely enter the Fire."19

وضرهتاالدنياجودكمنفإنFor verily amongst your bounties is this world, and the hereafter.

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

)١٣( ليالل رةسو - أولىلٱو أخرةلل لنا وإن

‘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 ρ, and it is not that he ρ created them so that they are from amongst his creation.

                                                            19 Translator’s note: This Hadeeth was reported by Imam Bukhari in his Saheeh, Book 65, Chapter 22, Hadeeth 4497 on the authority of Abdullah bin Mas’ud τ.

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والقلماللوحعلمعلومكومن

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

The Messenger of Allâh ρ 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 ρ 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 ρ. Furthermore, the poem attributes that he ρ 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 ρ. This exaggeration has been warned against by the Messenger of Allah ρ and he forbade us from exaggerating and over praising him, as he ρ 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.”20 Busairi also wrote in Chapter Five the following:

يضم مل منه جوارا ونلت إال* * *بهواستجرتضيماالدهرسامين ما -

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 ρ for the cure and healing. So, for the relief of my distress no one but the messenger of Allah ρ cured me and relieved me.’

Whereas, Allah in the Qur’an narrates from Ibrahim ρ his saying:

)٨٠( الشعراء رةسو - فينيش فهو تمرض ذاوإ

“And when I am ill, it is He who cures me’

                                                            20Translator’s note: Reported by Imam Bukhari in his Saheeh, Book 60, Chapter 48, Hadeeth 3445 on the authority of Umar bin al-Khattaab τ.

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(Surah Ash-Shu’ara Ayah 80).

Allah, the Most High says:

ءشى آل على فهو ربخي كسسيم وإن هو إلاۥ له اشفڪ فلا بضر للهٱ كسسيم وإن )١٧( نعاماال رةسو - قدير

‘And if Allâh touches you with harm, none can remove it but He,

(Surah Al-An’am Ayah 17)

The Messenger of Allah ρ said: ‘If you ask then ask from Allah, and if you seek help then seek it from Allah.’21

In Chapter Nine, he writes:

وهو أوىف اخللق بالذمم* * *فإن يل منه ذمة بتسمييت حممدا 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 ρ 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 ρ 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

                                                            21 Translator’s note: This Hadeeth was reported by Imam Tirmidhee in his Jaami and he classified the Hadeeth as being Hasan Saheeh, Book 35, Chapter 59, Hadeeth number 2516 on the authority of Abdullah Ibn Abbas τ.

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protect you from Allah.”22

In Chapter Ten, Busairi writes:

تأيت على حسب العصيان يف القسم* * *لعل رمحة ريب حني يقسمها 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:

من قريب للهٱ مترح إن وطمعا افخو عوهدٱو حهالـإص دبع ضأرلٱ فى سدواتف ولا )٥٦( عرافاال رةسو - سنينمحلٱ

‘Surely, Allâh's Mercy is (ever) near unto the good doers.’

(Surah Al-Araaf Ayah no: 56) And also His statement:

منۦ به أصيب عذابى قال كإلي ناهد إنا أخرةلٱ وفى حسنة يالدنٱ ذههـ فى لنا تبٱڪو هم لذينٱو ةوڪلزٱ تونؤوي يتقون للذين تبہافسأآ ءشى آل وسعت متىورح ءأشا )١٥٦( عرافاال رةسو - منونيؤ تناايـبـ

And My Mercy embraces all things. That mercy I shall ordain for those who are the Muttaqûn [Allah fearing slaves], and give Zakât; and those who believe In Our Ayât.

(Surah Al-Araaf Ayah no: 156) In Chapter 3, He writes:

                                                            22Translator’s note: Reported by Imam Bukhari in his Saheeh, Book 55, Chapter 11, Hadeeth number 2753 on the authority of Abu Hurayrah τ.

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لواله مل خترج الدنيا من العدم* * *وكيف تدعو إىل الدنيا ضرورة من

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:

)٥٦( اتيالذار رةسو - بدونليع إلا إنسلٱو جنلٱ تخلق وما

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 ρ was created for the sole purpose of worshipping Allah alone and calling to this, Allah states commanding the Messenger of Allah ρ

 )٩٩( الحجر رةسو - يقينلٱ تيكيأ حتى ربك بدعٱو

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:

من قلبه نسبة مربورة القسم* * *أقسمت بالقمر املنشق إن له

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 ρ has indeed said: “Whosoever swears by other than Allah has indeed disbelieved or

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committed the act of Shirk [associating partners with Allah in worship].” This is an authentic Hadeeth reported by Imam Ahmed in his Musnad. 23

In Chapter Three, he writes:

أحيا امسه حني يدعى دارس الرمم* * *لو ناسبت قدره آياته عظما

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 ρ 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 ρ.’

Of course, this did not happen. Therefore, [according to Busairi] Allah, the Most High did not grant the Messenger of Allah ρ 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 ρ 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 ρ 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 ρ 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 ρ, 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 ρ be pleased with these types of words that contradict and oppose the Qur’an, the guidance of the Messenger of Allah ρ and in which there is explicit polytheism?                                                             23 Translator’s note: Reported by Imam Ahmed in his Musnad, Hadeeth number 6072.

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It is known that a man came to the Messenger of Allah ρ and said to him: “Whatever Allah wishes and you wish,” so the Messenger of Allah ρ 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.24 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 ρ. 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 ρ has commanded silence at the time of escorting and bidding the funerals farewell.

! مالعظي هللابا العلي و ال حول وال قوة إال

                                                            24Translator’s note: Recorded by An-Nasaa’ee in his Al-Kubraa, Hadeeth number 10825, on the authority of Abdullah Ibn Abbaas τ. See Allamah Al-Albaani’s discussion of its chains, As-Saheehah, and Hadeeth number 139.

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؟ماذا تعرف عن قصيدة البردة .الحمد هللا رب العالمين، والصالة والسالم على رسوله األمين وعلى آله وصحبه أجمعين

:أما بعد

ر البوصيري مشهورة بين الناس وال سيما بين الصوفيين، ولو تدبرنا معناها لرأينا فيها هذه القصيدة للشاع

!-صلى اهللا عليه وسلم - مخالفات للقرآن الكريم وسنة الرسول

:يقول في قصيدته

سواك عند حلول الحادث العمم * * * يا أآرم الخلق ما لي من ألوذ به -1

ال أجد من ألتجئ إليه عند نزول الشدائد العامة : يه وسلم ويقول لهيستغيث الشاعر بالرسول صلى اهللا عل

وال تدع من دون اهللا ما ﴿: إال أنت، وهذا من الشرك األآبر الذي يخلد صاحبه في النار إن لم يتب منه، لقوله تعالى

لشرك ظلم عظيم، وقوله ألن ا) أي المشرآين .( ]106: يونس[ ﴾ال ينفعك وال يضرك فإن فعلت فإنك إذا من الظالمين

).المثيل : الند( .رواه البخاري} من مات وهو يدعو من دون اهللا ندا دخل النار { :- صلى اهللا عليه وسلم -

ومن علومك علم اللوح والقلم* * * فإن من جودك الدنيا وضرتها -2

ا واآلخرة هي من اهللا ومن خلقه، فالدني ﴾وإن لنا لآلخرة واألولى ﴿: وهذا تكذيب للقرآن الذي يقول اهللا فيه

وليست من جود الرسول صلى اهللا عليه وسلم وخلقه، والرسول صلى اهللا عليه وسلم ال يعلم ما في اللوح

حتى - صلى اهللا عليه وسلم - المحفوظ، إذ ال يعلم ما فيه إال اهللا وحده، وهذا إطراء ومبالغة في مدح الرسول

لرسول وأنه يعلم الغيب الذي في اللوح المحفوظ بل إن ما في اللوح من علمه وقد جعل الدنيا واآلخرة من جود ا

ال تطروني آما أطرت النصارى ابن مريم، فإنما أنا عبد، { : اإلطراء فقال عن نهانا الرسول صلى اهللا عليه وسلم

.رواه البخاري }فقولوا عبد اهللا ورسوله

إال ونلت جوارا منه لم يضم * * *ما سامني الدهر ضيما واستجرت به -3

.ما أصابني مرض أو هم وطلبت منه الشفاء أو تفريج الهم إال شفاني وفرج همي: يقول

،]80: الشعراء[ ﴾وإذا مرضت فهو يشفين ﴿: - عز وجل - اهللا عنقوله - عليه السالم - إبراهيم عنوالقرآن يحكي

-صلى اهللا عليه وسلم -والرسول ،]17: األنعام[ ﴾ال آاشف له إال هو وإن يمسسك اهللا بضر ف ﴿: واهللا تعالى يقول

.رواه الترمذي وقال حسن صحيح }إذا سألت فأسأل اهللا وإذا استعنت فاستعن باهللا { : يقول

وهو أوفى الخلق بالذمم * * * فإن لي منه ذمة بتسميتي محمدا -4

الجنة، ألن اسمي محمدا، ومن أين له هذا العهد ؟ إن لي عهدا عند الرسول أن يدخلني: يقول الشاعر

ونحن نعلم أن آثيرا من الفاسقين والشيوعيين من المسلمين اسمه محمد، فهل التسمية بمحمد مبرر

سليني من مالي ما { :- رضي اهللا عنها -لدخولهم الجنة ؟ والرسول صلى اهللا عليه وسلم قال لبنته فاطمة

.رواه البخاري} ن اهللا شيئا شئت، ال أغني عنك م

تأتي على حسب العصيان في القسم * * * لعل رحمة ربي حين يقسمها -5

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وهذا غير صحيح، فلو آانت الرحمة تأتي قسمتها على قدر المعاصي آما قال الشاعر لكان على المسلم أن

إن ﴿: وألنه مخالف قول اهللا تعالى ؛يزيد في المعاصي حتى يأخذ من الرحمة أآثر، وهذا ال يقوله مسلم وال عاقل

ورحمتي وسعت آل شيء فسأآتبها للذين ﴿: واهللا تعالى يقول]. 56:األعراف[ ﴾رحمت اهللا قريب من المحسنين

].156: األعراف[ ﴾يتقون ويؤتون الزآاة والذين هم بآياتنا يؤمنون

العدملواله لم تخرج الدنيا من * * * وآيف تدعو إلى الدنيا ضرورة من - 6

وما خلقت الجن ﴿: لما خلقت الدنيا، واهللا يكذبه ويقول -صلى اهللا عليه وسلم -الشاعر يقول لوال محمد

].56: الذاريات[ ﴾واإلنس إال ليعبدون

وأعبد ربك حتى يأتيك ﴿: خلق للعبادة وللدعوة إليها يقول اهللا تعالى - صلى اهللا عليه وسلم - وحتى محمد

].99 :الحجر[ ﴾اليقين

من قلبه نسبة مبرورة القسم * * * أقسمت بالقمر المنشق إن له -7

} من حلف بغير اهللا فقد أشرك { : يقول - صلى اهللا عليه وسلم - الشاعر يقسم ويحلف بالقمر والرسول

.حديث صحيح رواه أحمد

:ثم يقول الشاعر يخاطب الرسول قائال

أحيا اسمه حين يدعى دارس الرمم* * * لو ناسبت قدره آياته عظما - 8

قدره في العظم، لكان الميت الذي أصبح باليا -صلى اهللا عليه وسلم -لو ناسبت معجزات الرسول : ومعناه

صلى اهللا -، وبما أنه لم يحدث هذا فاهللا لم يعط الرسول - صلى اهللا عليه وسلم - يحيا وينهض بذآر اسم الرسول

-صلى اهللا عليه وسلم -قه من المعجزات، فكأنه اعتراض على اهللا حيث لم يعط رسول اهللا ح - عليه وسلم

!! حقه

عليه -وهذا آذب وافتراء على اهللا، فاهللا تعالى أعطى آل نبي المعجزات المناسبة له، فمثال أعطى عيسى

معجزة - صلى اهللا عليه وسلم -معجزة إبراء األعمى واألبرص وإحياء الموت، وأعطى لسيدنا محمد - السالم

.القرآن الكريم، وتكثير الماء والطعام وانشقاق القمر وغيرها

إن هذه القصيدة تسمى بالبردة وبالبرأة، ألن صاحبها آما يزعمون مرض : ومن العجيب أن بعض الناس يقولون

حتى يرفعوا - ا آذب وافتراءوهذ -، فأعطاه جبته فلبسها فبرئ من مرضه -صلى اهللا عليه وسلم -فرأى الرسول

صلى - من شأن هذه القصيدة، إذ آيف يرضى الرسول صلى اهللا عليه وسلم بهذا الكالم المخالف للقرآن ولهديه

؟وفيه شرك صريح -اهللا عليه وسلم

-ل ما شاء اهللا وشئت، فقال له الرسو:فقال له -صلى اهللا عليه وسلم -علما بأن رجال جاء إلى رسول اهللا

.المثل والشريك: والند .رواه النسائي بسند جيد} أجعلتني هللا ندا ؟ قل ما شاء اهللا وحده { : - صلى اهللا عليه وسلم

، -عليه الصالة والسالم -فاحذر يا أخي المسلم من قراءة هذه القصيدة وأمثالها المخالفة للقرآن، وهدي الرسول يع بها موتاهم إلى القبور، فيضمون إلى هذه الضالالت بدعة أخرى حيث والعجيب أن في بعض بالد المسلمين من يش

.بالصمت عند تشييع الجنائز وال حول وال قوة إال باهللا العلي العظيم -صلى اهللا عليه وسلم -أمر رسول اهللا

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