The Deviations of Hamza Yusuf The famous Qasida Burda by Busiri that Hamza Yusuf and other sufis chant states within it: OH MOST GENEROUS OF MANKIND (referring to the Prophet sallah Allaahu alayhi wasalam) I HAVE NO ONE TO SEEK REFUGE IN EXCEPT YOU WHEN THE WIDESPREAD CALAMITY OCCURS. Did he forget that he can seek refuge in Allaah the ALL HEARER? Allaah the MOST HIGH says: (Qur’an 113:1) Say: “I seek refuge with (Allâh) the Lord of the daybreak (Quran 114:1) Say: “I seek refuge with (Allâh) the Lord of mankind, Did he forget that the dead can’t hear the living? [Quran 27:080] Verily, you cannot make the dead to hear (i.e. benefit them and similarly the disbelievers), nor can you make the deaf to hear the call, when they flee, turning their backs. [Quran 46:005] And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? He is a clear deviant misguiding many so why do you love him? Is it because his English impresses you? Isn’t the correct belief the most important thing or is speaking articulately more important? WAKE UP OH MUSLIMS Allaah says:”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 Zâlimûn (polytheists and wrong-doers). The burdah also says: “I swear by the moon that split.” However, it is not permissible to swear by other than Allaah the MOST HIGH, and to do so is a minor form of Shirk. The Prophet (sallah Allaahu alayhi wa sallam) said: Whomever gives an oath by other than Allaah has committed Shirk or kufr. (Ahmed, 4509 & Tirmidhee, 1534) The Burdah also states within it: ” and how could you give the dunya importance, when if it was not for him (the prophet), the dunya would not have appeared from nothingness “ This is more deviation. Allaah the MOST HIGH says: “And I did not create the Jinn and the Mankind except to worship me” (Surah al-Dhariyat, 56) The Burdah states: Discard what the Christians claim about their Nabi Then decide and say what you wish in praise of him (Rasulullah Sallallahu Alayhi Wasallam). (Chapter 3/29-30) The proof against this is the Prophet (sallah allahu alieh wasalam) said, “Do not do to me as the Christians did to Jesus, I am a messenger of Allah, therefore, say the servant of Allah and His messenger.” Ibn Al Jawzy said the hadith means do not go into extreme in one’s love for the Prophet (sallah allahu alieh wasalam). The context of the hadith was such that Mu’ath (radia allahu anh) asked the Prophet if he may prostrate to him, and the Prophet (sallah allah alieh wasalam) set a rule against going into extreme love for him. Dr Saleh as-Saleh Raheemahulah stated regarding the Burdah: A special warning concerning the infamous Burdah poem of Al-Busiri: It is plain shirk because it exaggerates the Prophet (Peace be upon him) giving him attributes of divinity, as if he knows the unseen and what is written in the preserved tablet. So much of this, unfortunately, is spread throughout the Muslim world and particularly in Southeast Asia, particularly in Indonesia. Think about it. Moreover, they have musical groups in these countries only specialized to sing these poems, especially the “Burdah”. In some recent forms, it is “recited by Khalid Belrhouzi featuring Yusuf Islam (yes!) This is an ad on the net carrying the title: Burdah (audio tape) Khalid Belrhouzi and Yusuf Islam (Arabic + English) It is stated in this poem, among other things, that And of your knowledge is the knowledge of the pen and the preserved tablet! The “pen refers to the pen which Allah commanded it saying: “Write! It said, ‘What should I write, my Rabb (Lord)? Allah said: Write the record of all preordained matter until the commencement of the Hour.”9 According to this poet, the Prophet knows what the pen already wrote and what is written in the preserved tablet. We seek refuge in Allah from these fabrications. End of quote Regarding the knowledge of the unseen then Allaah the Most-High says: And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (Qur’an 6:59) Internet Source Related Link: What do you know about “The Poem of the Scarf”? Famously known as ‘Qasidah-Burdah’ by Muhammad bin Saeed Al-Busairi (601-695 AH) – by Shaykh Muhammad Jameel Zenoo In the past few years, there is a particular piece of Arabic poetry that has reached the Muslims in the west and has been translated into English. This poem is called Qasidah Al-Burdah by Muhammad Al-Busairi. It is also known as the most famous if not the most famous poem that supposedly praises the Prophet (sallah allahu alieh wasalam).The poem has been widespread in Arabic for nearly eight centuries and many scholars have replied to it in Arabic. Hamza Yusuf is the translator and explainer into the English language of Sufi poem, ‘Al-Burda’ of Al-Busairee. The burdah is well known poem circulated amongst Soofee circles. It was written by a person known as Salih Muhammad bin Hasan al-Busairee, a Soofee, who suffered from an ailment. He then claimed to have a vision in which he saw the Prophet (sallallaahu alaihi wa sallam) to whom he complained of his ailment. The Prophet then passed his hand over his body and as a result he became cured. Then after, the Prophet put a mantle (burdah) over him. Then upon awakening, he was cured of his ailment, and he found that after awakening the mantle was actually on him (i.e. the one that he saw in the dream given to him by the Prophet (sallallaahu alaihi wasallam)). Its this poem that al-Qadhi’s co-signatories recite in their special “burdah nights”. Al-Busairee says in his al-Burdah: “O Noblest Of Messengers. I have no one with whom I can seek refuge save you when the ”amam” event occurs.” There is an issue as to the meaning of the word “amam”. This requires a bit of detail and we may discuss it in a separate thread or post to rebut the Soofees, but at this point, so as not allow the Soofees to claim that the translation has been done in a certain way, we will just use one of theirs: “O noblest one in creation (Prophet Muhammad), I have none from whom to request protection other than you when the Universal Event befalls.” This translation is by Hisham Kabbani. At this point, it makes no difference how its translated, the issue remains the same, and there is nothing for the Soofees in their attempted defence. So what have the scholars said about these words? Shaykh Sulaimaan bin Muhammad bin Abdul-Wahhaab: “So reflect upon what is in this line (of poetry) of shirk. From that is that he has negated that there is any protector for him when events occur to him except the Prophet (sallallaahu alaihi wasallam), but this is for no one except Allaah alone, without any partners. For He is the one besides whom there is no protecter save Him. And from them is that he (al-Busairee) invoked him (i.e. the Prophet) and called out to him with tadarru’ (humility) and manifesting his indigence (faaqah) and compulsory need of him, and asked from him these needs which are not sought from anyone but Allaah, and this is Shirk in Ilaahiyyah”. (Tayseer al-Azeez il-Hameed). Shaykh ‘Abdur-Rahmaan bin Hasan bin Muhammad bin Abdul-Wahhaab said, “So al-Busayree aggrandized the Prophet (sallallaahu alaihi wasallam) with what would anger him and make him sad (i.e. the Prophet). For the Prophet’s (sallallaahu alaihi wasallam) rejection was severe agains something that was even less than this as is not hidden to anyone who has any insight into the religion. This poet has restricted his seeking of protection to the creation as opposed to the Creator, the (seeking of protection) which does not befit anyone besides Him (Allaah). For al-liyaadh is worship just like al-’iyaadh. (ad-Durar as-Sunniyyah) Al-Allaamah Muhammad bin Alee ash-Shawkaanee said about this line: “So look at how he has negated every protector except the slave of Allaah and His Messenger [Muhammad] (sallallaahu alaihi wasallam) and he neglected mentioning His Lord, and the Lord of the Messenger of Allaah (sallallaahu alaihi wasallam), indeed to Allaah do we belong and to Him shall we return. (ad-Durar an-Nadeed). Shaykh Ibn Uthaymeen (rahimahullaah): “Is it possible for a believer to say, directing the speech to the Messenger of Allaah (sallallaahu alaihi wasallam), “O Noblest Of Messengers. I have no one with whom I can seek refuge save you when general (calamitous) events occur”. It is not possible for a believer to say this and the Messenger (sallallaahu alaihi wasallam), it is not possible for hiim to be pleased with this at all. When the Prophet (sallallahu alaihi wasallam) show rejection against the man who said to him “Whatever Allaah wills and whatever you will”, he said, “Have you made me a rival with Allaah, rather you should say: Whatever Allaah alone wills.” So how then is it possible for it to be said that he would be pleased that this speech being addressed to him that there is no one else besides him for a person when the general (calamitous) events befall, let alone the specific ones?” (Fataawaa Noor alaa ad-Darb, Tawheed wal-Aqeedah). The Soofees have attempted to reply to this by saying that what al-Busairee is referring to is the great event in the Hereafter and that he is speaking of seeking the intercession of the Prophet (sallallaahu alaihi wa sallam) and that Allaah has of course given the Prophet (sallallaahu alaihi wasallam) the right of intercession on that day. These contemporary Soofees are very adept at feigning piety on the one hand and on the other resorting to sophistry and futile lies in trying to deflect legitimate criticisms against their statements of Shirk. Even if we forget the meaning of the second part of the line of poetry, the word “al-’amam” for one moment, al-Busairee used the word “aloodho bihi” which means the seeking of refuge/protection. This is not the same as asking for the Prophet to intercede!!! The lie of the Soofees is exposed from the very same line of poetry. Al-Busairee says there is no one from whom he can seek protection from this event except the Messenger (sallallaahu alaihi wa sallam). It now makes no difference how we translate the second half of the line of poetry because he is speaking of the “seeking of protection” and this is only asked from Allaah and for no one else besides Him. We can cover this in more detail separately and expose further the sophistry and lies of these piety-feigning soofees, but to avoid digressing and to come back to the context of our post: This is only one of many aspects of Shirk in al-Busairee’s qaseedah. Hamza Yusuf states in the introduction to this poetry: “Gratitude to my friend and teacher, Shaikh Muhammad al-Ya’qoobee, a true scholar and direct descendent of the best of creation, who edited the Arabic original, help unknot some abstruse points and provided me with an unbroken chain back to the poet proving irrefutably that some of the greatest Imaams of Islam have transmitted and commented upon this poemwithout criticism of its contents…” (Al-Burda of Al-Busairi, Hamza Yusuf p.7) Hamza Yusuf also states: “Imam al-Busairi is well known and is connected to a large mosque. His poem embellishes its walls. The Burda was also engraved on the Prophet’s Mosque in Madina. There it adorned its walls and reminded believers for centuries before being erased by people who could not comprehend it. There are no doubt aspects of this poem that may trouble modern (people). To some there are insights and narrations that might seem mythical, but there was a time when men lived on the truth of myths. Because something is hard to believe does not mean it is unbelievable.” (Source: Al-Burda of Al-Busairi, Hamza Yusuf p.24).
Posted on: Tue, 04 Mar 2014 06:28:14 +0000
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