FAQs & Fatwas

Is Qasidah Burdah Shirk?


Is Qasidah Burdah, the famous poem that praises the Prophet Muhammad ﷺ (peace be upon him), shirk (association of something else with God)?


Scholars of Ahl-Sunna noted that major shirk can only occur in something explicit. This beautiful poem was explained by some of the greatest scholars of the classical period and none accused it of shirk. That in itself, the fact that scholars who lived during the era of the writer of the poem and after continued, until now, to explain it, is the strongest type of ijaza (allowance).

In fact, in Egypt, the house of one the last century’s great scholars is adorned with the poem from the entrance and ends at the exit of the home. Those who argue that this is shirk have perhaps failed to appreciate the use of rhetoric by its composer (God have mercy upon him), and neglected some of the more important axioms related to declaring a person or action shirk. Al-Dhabahi said, “If I saw a Muslim making sujud (prostration) to a grave, I would not declare him as kafir (a disbeliever) until I spoke to him.” Also, “In the face of probability, faith is maintained,” meaning a person is not declared out of Islam for the doubtful. It is one of the greatest fitnas (trials) of our age that there are some, out of ignorance, who declare other Muslims as mushirks (those who associate something else with God). Imam Abu Hanifa said, “A person does not leave Islam except how he entered it.”

About the author

Suhaib Webb

Suhaib Webb

Suhaib Webb is a contemporary American-Muslim educator, activist, and lecturer. His work bridges classical and contemporary Islamic thought, addressing issues of cultural, social and political relevance to Muslims in the West. After converting to Islam in 1992, Webb left his career in the music industry to pursue his passion in education. He earned a Bachelor’s in Education from the University of Central Oklahoma and received intensive private training in the Islamic Sciences under a renowned Muslim Scholar of Senegalese descent. Webb was hired as the Imam at the Islamic Society of Greater Oklahoma City, where he gave khutbas (sermons), taught religious classes, and provided counselling to families and young people; he also served as an Imam and resident scholar in communities across the U.S.

From 2004-2010, Suhaib Webb studied at the world’s preeminent Islamic institution of learning, Al-Azhar University, in the College of Shari`ah. During this time, after several years of studying the Arabic Language and the Islamic legal tradition, he also served as the head of the English Translation Department at Dar al-Ifta al-Misriyyah.

Outside of his studies at Al-Azhar, Suhaib Webb completed the memorization of the Quran in the city of Makkah, Saudi Arabia. He has been granted numerous traditional teaching licenses (ijazat), adhering to centuries-old Islamic scholarly practice of ensuring the highest standards of scholarship. Webb was named one of the 500 Most Influential Muslims in the World by the Royal Islamic Strategic Studies Center in 2010.


  • Taken From Islam Q&A:


    The qaseedah or ode al-Burdah is regarded as one of the most famous poems in praise of the Prophet (blessings and peace of Allah be upon him), if not the most famous. It was written by al-Busayri, whose full name was Muhammad ibn Sa‘eed ibn Hammaad al-Sunhaaji. He was born in 608 AH and died in 696 AH.

    It was said that the reason for his composing it was that al-Busayri was afflicted by a chronic disease, and no remedy was of any help; he used to send a great deal of blessings (salawaat) upon the Prophet (blessings and peace of Allah be upon him) until he saw the Prophet (blessings and peace of Allah be upon him) in a dream one night, and he covered him with his cloak (burdah), and when al-Busayri woke up, he stood up and there was no trace of sickness in him, so he composed this qaseedah. And Allah knows best whether this story is true or not.


    The poem referred to includes blatant and obvious kufr and heresy. The scholars of Ahl al-Sunnah wa’l-Jamaa‘ah have studied it and criticised it, pointing out its faults and the ways in which it is contrary to the beliefs of Ahl al-Sunnah wa’l-Jamaa‘ah.

    Among the most prominent verses for which this poem has been criticised are the following:

    1. O noblest of creation, I have no one but you to turn to except you when major calamity strikes.

    2. If you do not take my hand out if kindness on the Day of Resurrection, then what great trouble I will be in.

    3. This world and the Hereafter are part of what you control, and part of your knowledge is the knowledge of al-Lawh al-Mahfooz and the Pen

    4. Stay away from the way of the Christians in praising their Prophet, then (after that) praise him in any way you want

    5. If he were to perform miracles commensurate with his real status, his name would bring dead people back to life.

    6. I have a connection to him because I am called Muhammad as he is, and he is the kindest of creation in taking care of this connection.


    Some of the comments of the scholars, commenting on and criticising these lines of verse:


    Shaykh Muhammad ibn ‘Abd al-Wahhaab said:

    With regard to control (of this world and the Hereafter), we will discuss it. Allah says: “The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)” [al-Faatihah 1:4]. Its meaning according to all mufassireen is as Allah explained it in the verse in which He says (interpretation of the meaning):

    “And what will make you know what the Day of Recompense is?

    18. Again, what will make you know what the Day of Recompense is?

    19. (It will be) the Day when no person shall have power (to do anything) for another, and the Decision, that Day, will be (wholly) with Allaah”

    [al-Infitaar 82:17-19].

    The one who understands the interpretation of this verse and realises that Allah will be the sole Sovereign (and controller) of that Day in particular, even though He is the Sovereign (and controller) of all days, that Day and others, will realise that it is emphasising this important matter (that Allah is the Sovereign and controller), because of knowledge of which a person may enter Paradise and because of ignorance of which he may enter Hell. What a serious matter it is; if a man were to travel for more than twenty years to learn about it, that would not be too much. What comparison can there be between this concept, believing in what the Qur’aan states clearly, as well as the words of the Prophet (blessings and peace of Allah be upon him): “O Faatimah bint Muhammad, I cannot help you before Allah in any way”, and the words of the author of al-Burdah:

    “O Messenger of Allah, undoubtedly your high position will enable you to help me when al-Kareem [Allah] takes the name of al-Muntaqim [the Avenger – i.e., on the Day of Resurrection].

    I have a connection with him because my name is Muhammad and he is the kindest of all creation in taking care of this connection.

    If you do not take my hand out of kindness on the Day of Resurrection, then what great trouble I will be in.”

    Let the one who is honest with himself and those who are infatuated with it and those who claim to be scholars but prefer to recite this rather than reciting the Qur’aan ponder the meanings and implications of these lines of verse. Could any person believe in these lines of poetry and at the same time believe in the words of Allah (interpretation of the meaning): “(It will be) the Day when no person shall have power (to do anything) for another, and the Decision, that Day, will be (wholly) with Allaah” [al-Infitaar 82:17-19] and the words of the Prophet, “O Faatimah bint Muhammad, I cannot help you before Allah in any way”? No, by Allah, no, by Allah, no by Allah, except if one may believe that Moosa was truthful and Pharaoh was truthful at the same time, or that Muhammad was following the path of truth and Abu Jahl was following the path of truth at the same time. No, by Allah, they are not equal and will never meet until the head of the crow turns grey.

    One who examines and understands this issue and knows al-Burdah and those who are infatuated with it, will understand that Islam has become a stranger once again. End quote.

    Tafseer Soorat al-Faatihah, by Shaykh Muhammad ibn ‘Abd al-Wahhaab, 5/13


    Shaykh ‘Abd al-Rahmaan ibn Hasan Aal al-Shaykh (may Allah have mercy on him) said:

    From ‘Abd al-Rahmaan ibn Hasan and his son ‘Abd al-Lateef to ‘Abd al-Khaaliq al-Hifzi:

    Peace be upon you and the mercy of Allah and His blessings. To proceed:

    We heard two years ago that you were interested in al-Burdah by al-Busayri, but it contains major shirk that is not hidden. For example he says “O noblest of creation, I have no one to turn to except you…” and so on until the end of the poem, in which he asks for reward in the Hereafter from the Prophet (blessings and peace of Allah be upon him) alone.

    The fact that the Prophet (blessings and peace of Allah be upon him) is the best of the Prophets does not mean that he may be allowed exclusively something that Allah has forbidden to His slaves in totality; rather he is enjoined to forbade it and disavow it, as the Messiah son of Maryam disavowed it in the verses at the end of Soorat al-Maa’idah and as the angels disavowed it in Soorat Saba’.

    With regard to turning to, this is the same as seeking refuge; seeking refuge is to ward off evil and turning to is to attain something good. Imam Ahmad and others narrated that there was consensus that it is not permissible to seek refuge except in Allah and His names and attributes. As for seeking refuge with anyone else, that is shirk and there is no difference of opinion concerning that.

    With regard to the phrase “this world and the Hereafter are part of what you control”, this is contrary to fact that sovereignty and control belong exclusively to Allah on the Day of Resurrection, as He says: “Whose is the kingdom this Day? (Allaah Himself will reply to His Question:) It is Allaah’s, the One, the Irresistible!” [Ghaafir 40:16]. And He says in Soorat al-Faatihah: “The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)” al-Faatihah 1:4]. And there are other similar verses.

    And he [the author] discussed this line further to highlight how how much reprehensible shirk it contains.

    End quote from Rasaa’il wa Fataawa al-Shaykh ‘Abd al-Rahmaan ibn Hasan ibn Muhammad ‘Abd al-Wahhaab, 1/82


    Shaykh Sulaymaan ibn ‘Abd-Allah Aal al-Shaykh (may Allah have mercy on him) quoted some of the lines mentioned above, then he said:

    Think of how much shirk there is in these lines, such as:


    He denied that there is any refuge when calamity strikes except the Prophet (blessings and peace of Allah be upon him). But that applies only to Allah alone, with no partner or associate. He is the one in Whom people can find no refuge except Him.


    He called upon the Prophet (blessings and peace of Allah be upon him), beseeched him, expressed his need of him, and stated that he had no choice but to seek his help, and asked of him these things that can only be asked of Allah. This is associating partners with Allah in His divinity (shirk al-uloohiyyah).


    He asked him to intercede for him in the words: “undoubtedly your high position will enable you to help me when al-Kareem [Allah] takes the name of al-Muntaqim [the Avenger – i.e., on the Day of Resurrection].” This is what the mushrikoon sought from those whom they worshipped, relying on their high position and intercession before Allah, and this is shirk. Moreover, intercession cannot be granted except with the permission of Allah, so it makes no sense to seek it from anyone else. Allah is the One who gives permission to the intercessor to intercede; no intercessor can initiate his intercession.


    “I have a connection with him because my name is Muhammad and he is the kindest of all creation in taking care of this connection”

    This is telling a lie about Allah and His Messenger (blessings and peace of Allah be upon him). There is no special connection between him and one whose name is Muhammad except through obedience, not by just having the same name yet committing shirk.

    This is a great contradiction and obvious shirk, because he is asking first and not doubting that his high position will enable him to help him, then he asks him to take him by the hand out of generosity and kindness, otherwise he will be doomed.

    It may be said: How can you ask him first for intercession, then ask him to be kind to you? If you say that intercession can only come after permission from Allah, then how can you call upon the Prophet (blessings and peace of Allah be upon him) and ask him to intercede? Why don’t you ask for intercession from the One under Whose authority all types of intercession come, the One Who is the Sovereign and Controller of heaven and earth, the One Who there is no intercession except after His permission. This renders invalid your seeking intercession from anyone other than Allah.

    If you say: All I want is to seek his help by means of his high position and intercession, by the permission of Allah.

    The response is: How can you ask him (the Prophet) to be generous to you and take you by the hand on the Day of Recompense, when this is contrary to the words of Allah, “And what will make you know what the Day of Recompense is? 18. Again, what will make you know what the Day of Recompense is? 19. (It will be) the Day when no person shall have power (to do anything) for another, and the Decision, that Day, will be (wholly) with Allaah” [al-Infitaar 82:17-19]? How can belief in both this and that coexist in one heart?

    If you say: I asked him to take me by the hand and be kind to me by virtue of his high status and intercession,

    The response is: It comes back to seeking intercession from someone other than Allah, and that is the essence of shirk.


    In these lines of verse there is turning away from the Creator — may He be exalted and sanctified — and relying on created beings with regard to calamities of this world and the Hereafter, as is obvious to the believer. What comparison can there be between this and the words of Allah?

    “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)”

    [al-Faatihah 1:5]

    “But if they turn away, say (O Muhammad): ‘Allaah is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne’”

    [al-Tawbah 9:129]

    “And put your trust (O Muhammad صلى الله عليه وسلم) in the Ever Living One Who dies not, and glorify His Praises, and Sufficient is He as the All‑Knower of the sins of His slaves”

    [al-Furqaan 25:58]

    “Say: “It is not in my power to cause you harm, or to bring you to the Right Path.”

    22. Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allaah’s punishment (if I were to disobey Him), nor can I find refuge except in Him.

    23. “(Mine is) but conveyance (of the truth) from Allaah and His Messages”

    [al-Jinn 72:21-23]

    If it is said: He did not ask him to be kind to him; rather all he said was that if he is not included among those who receive his intercession, he will be doomed,

    The response is: What is meant is still asking him and seeking help from him, as he called upon him the first time and said that there was no refuge for him except with him. Then he clearly asks for favour and kindness in the form of a supplication and condition, because just as asking may come in the form of a request, it may also come in the form of a condition, as Nooh (peace be upon him) said: “And unless You forgive me and have mercy on me, I would indeed be one of the losers” [Hood 11:47].

    End quote from Tafseer al-‘Azeez al-Hameed fi Sharh Kitaab al-Tawheed, 1/187-189


    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:

    I read a hadeeth – how sound is it? It says: “Whoever is named Muhammad, do not hit him or insult him.”

    He replied: This hadeeth is fabricated and falsely attributed to the Messenger (blessings and peace of Allah be upon him). It has no basis in the Sunnah. The same applies to the saying “Whoever is called Muhammad has a special bond to Muhammad (blessings and peace of Allah be upon him) and soon he will admit him to Paradise by virtue of that” and “Whoever is called Muhammad, his house will get such and such (blessings).” All of these reports have no basis of soundness. What matters is following Muhammad (blessings and peace of Allah be upon him), not just having his name. How many of those who are called Muhammad are evildoers, because they do not follow Muhammad and do not adhere to his sharee’ah. Names do not purify people; what purifies them is their righteous deeds and their fear of Allah, may He be glorified and exalted. Whoever is called Ahmad or Muhammad or Abu’l-Qaasim, but is a kaafir or an evildoer, it will not benefit him; rather the individual has to obey Allah, strive to obey Allah and adhere to the sharee‘ah of Allah with which He sent His Prophet Muhammad. This is what will benefit him and this is the way of salvation. Mere names without acting upon Islamic teachings have nothing to do with salvation or punishment.

    But al-Busayri made a mistake in his Burdah when he said: “I have a connection to him because I am called Muhammad as he is, and he is the kindest of creation in taking care of this connection,” and he made an even bigger mistake when he said:

    “O noblest of creation, I have no one to turn to except you when major calamity strikes.

    If you do not take my hand out of kindness on the Day of Resurrection, then what great trouble I will be in.

    This world and the Hereafter are part of what you control, and part of your knowledge is knowledge of al-Lawh al-Mahfooz and the Pen”

    This poor man made his refuge in the Hereafter with the Messenger (blessings and peace of Allah be upon him) and not with Allah, may He be glorified and exalted. He said that he will be doomed if he (the Prophet) does not take him by the hand, and he forgot Allah, may He be glorified, in Whose hand is harm and benefit, giving and withholding; He is the One Who will save His close friends and those who obey Him. The poet is making the Messenger (blessings and peace of Allah be upon him) the sovereign and controller of this world and the Hereafter. He described him as having knowledge of the unseen, part of which is knowledge of what is in al-Lawh al-Mahfooz and the Pen. This is blatant kufr and ultimate exaggeration; we ask Allah to keep us safe and sound.

    If he died believing that, and did not repent, then he died in the worst kind of kufr and misguidance. What every Muslim is required to do is to beware of this exaggeration and not be deceived by al-Burdah and its author. And Allah is the one Whose help we seek, and there is no power and no strength except in Allah. End quote.

    Fataawa al-Shaykh Ibn Baaz, 6/370, 371

    The scholars said more than this, and there is more in the lines of this poem that could be subject to criticism, but we have chosen just some of that and it is sufficient to make the point, which is that we should beware of this qaseedah (ode) and realize that it contains blatant exaggeration, kufr and heresy.

    For more information on the criticism of this poem, see the book: al-‘Aqeedah al-Salafiyyah fi Maseeratiha al-Tareekhiyyah, by Shaykh ‘Abd al-Rahmaan al-Maghraawi, part 5 (p. 139-154), and the article Fawaadih ‘Aqadiyyah fi Burdah al-Busayri, by Shaykh ‘Abd al-‘Azeez ibn Muhammad Aal ‘Abd al-Lateef, which is to be found in the following link [in Arabic]:

    And Allah knows best.

    • As,

      Umm Amina,

      In the chains of narration I have of this poem we find Ibn Hajar and people like al-Suyutti. These were two of the greatest scholars of Islam and in the chains they did not warn of these evils that the above fatwa suggest. It was also explained by Sheikh al-Islam Zakariyyah al-Ansari and Ibn Abi Jamra (the great scholar of hadith) and none of them warned of it, as well. When we compare those scholars to those mentioned above, it is clear which group we should follow. There is an important principle about passing on texts and ijazas that one of my teachers told me: “If the books of the people of innovation are passed on with a chain, it is to warn others and protect them from their harm.” He noted that this is an obligation. Thus, we can conclude that:

      A) Scholars differed over this
      B) One set of scholars did not know what the others knew

      For B we can ask about who those scholars learned with (did they actually take a sanad in the text from a person who did the same? If not, then we favor the opinions of those who did.

      Secondly, there are two riwaya of the Burda. One with the controversial verses, and one without.


      • Assalaam-u-Alaikum…

        Imam Suhaib, may Allah be pleased with you.

        I want to ask you, can this poem be considered ‘allowed in Islam’, keeping these verses in mind (if they are part of the poem as the Islamqa scholars claim)?

        -O noblest of creation, I have no one but you to turn to except you when major calamity strikes. (slight grammatical error)

        -This world and the Hereafter are part of what you control, and part of your knowledge is the knowledge of al-Lawh al-Mahfooz and the Pen.

        We don’t really compare the scholars right, to draw a conclusion? Even a minority can be correct. And you don’t need a scholar to appreciate (rather depreciate :p) the obvious shirk in these statements.

        So please please please do tell, do you think these verses are part of the Burdah? And if they are, do you honestly think it is still free of shirk?

        Jazakallah Khair Sheikh!

        May Allah be pleased with us all and may He always keep us on the Straight Path!

    • سبحان الله!

      أ نحن محققون في قصيدة البردة بدون القران الكريم؟

      و بالله توفيق

    • Asslam Alikom

      Sis Fosia i’m so glad by what you written may Allah accept your deeds Ameen I’m so happy to read your reply i was about to write one but you indeed wrote it in the best way ever that i won’t write as this Jazaki allah khyran

      i would like to take your reply and your name i won’t post it in any place but to keep it for myself
      Jazaki Allah khyran

    • “The scholars of Ahl al-Sunnah wa’l-Jamaa‘ah”

      Just reading the above explains everything. I’ll stick with the other scholars.

  • I’m trying to figure out from the quotation of Imam Abu Hanifa exactly what it is that a person must say in order to leave Islam. Is it something like, “I do not believe in Allah and His messenger”? Or is it that a person can say they believe in Allah and His messenger and at the same time express explicit disagreement with theological principles of Islam established by scholars? If the latter, what principles would they be?

  • Assalamu ‘alaikum Ustadh, hopefully you will not mind with my inquisitive response in sha Allah:

    ‎”Those who argue that this is shirk have perhaps failed to appreciate the use of rhetoric by its composer (God have mercy upon him)”

    This is perhaps the key statement of the article. I think the confusion would not cease until and unless you explain how said “usage of rhetoric” can be interpreted in ways not associated with shirk.


    “and neglected some of the more important axioms related to declaring a person or action shirk. Al-Dhabahi said, “If I saw a Muslim making sujud (prostration) to a grave, I would not declare him as kafir (a disbeliever) until I spoke to him.” Also, “In the face of probability, faith is maintained,” meaning a person is not declared out of Islam for the doubtful. It is one of the greatest fitnas (trials) of our age that there are some, out of ignorance, who declare other Muslims as mushirks (those who associate something else with God). Imam Abu Hanifa said, “A person does not leave Islam except how he entered it.” ”

    Wallahu ‘Alam, isn’t the above quote redundant in relevance to this issue? We are not talking about whether the composer is Mushrik or not, but whether the Qasidah contains shirk or not. It appears like the difference between calling grave worship shirk vs. calling a person making sujood to a grave a mushrik i.e. completely different issues.

    Wassalamu ‘alaikum

    • As,

      Br. Hassan:

      God bless you for your excellence council. I would really appreciate you showing me where the scholars of ifta would consider this redundancy unacceptable? When I was trained in fatwa, I was taught by Dr. ‘Amri Wirdani, Sh. ‘Imad ‘Ifaat (ra), Dr. S’adudin al-Hilalli and others that this type of addition is acceptable if the scholar answering holds it as such. This was further elaborated on by Imam-al-San’ani in his Hashyia on the explanation of Imam al-Daqiq al-‘Id’s explanation of the ‘Umda al-Ahkam. In fact, an addition to an answer is, as noted by al-Isnawi from the Sunna. However, I’m sure that you have heard/learned or read something different in the books or circles of learning that I do not know. Knowledge is so big, and I’m ready to learn from you.

      Please Share,

      • Wow. All I can say is that this is not the response I would expect from a practicing Muslim, let alone a student of knowledge, let alone a scholar.

        The brother posed a question to you with impeccable politeness and observing all rules of etiquette. You not only ignored his question, your answer reeks of sarcasm and condescension.

        May Allah guide us all

        • Salam m_wwm,

          To be fair – our suspicion of sarcasm should be overridden by your aim to see your brother/sister in the best possible way.

          As the words did not say anything wrong you should bar your assumptions of wrongdoing until they are undeniably manifest.

          The comment you made was clearly in assumption of the worst possible interpretation of the sheikh’s words and I’d suggest that, to benefit from adhab which we all wish for, we look for the least cynical interpretation of our brother/sisters behaviour.

          I hope on reflection of this you can see a fairer interpretation of the words of your brother.

          And God knows best.

  • Its not true what you said in here. The poem referred to includes blatant and obvious kufr and heresy. The scholars of Ahl al-Sunnah wa’l-Jamaa‘ah have studied it and criticised it, pointing out its faults and the ways in which it is contrary to the beliefs of Ahl al-Sunnah wa’l-Jamaa‘ah.: http://www.islam-qa.com/en/ref/115502/shirk

    • Please do not be stubborn sister. He gave a very succinct explanation and your response is “no, it’s not true”. I’m sorry but yes it is true, he has spoken the truth and you did not read his answer deeply enough. Also, please realise there are more legitimate scholars in this world than the website you reference.

    • Dear Sister,

      In my experience in seeking sacred knowledge if we confine ourselves to one group of scholars with one angle then we divide ourselves. That is an opinion that they are entitled to, but it is based on interpretation and assumption about the meaning. I prefer not to assume the worst about Muslims. If it was clear cut we would all agree that it is evil as there are “sufi” works which are blatant disbelief this is not one of them.

    • for the clarification of Imam Abu Hanifas statement:

      “A person does not leave Islam except how he entered it”

      which means a person enters Islam by stating the testament of faith, and the only way to leave Islam is by making a statement of disbelieving -or believing in the heart something- which nullifies the testament of faith, by saying (for example) “i do not believe that Muhammad (peace be upon him) is the messenger of Allah” or believing that in your heart without stating it.

      Which in accordance to the creed of Ahlul Sunnah is not 100% correct as person can apostate by belief,speech, and/or action.
      -Belief: (which takes place in the heart) that Allah has a child. (of course the actions of the heart are unseen to us so we can not judge on what is in the heart)
      -Speech: cursing Allah
      -Action: Ruling by other then the law of Allah (sharia)

      Allah Knows Best

  • The answer is on point theologically and no learned Muslim would deny that. Though I think its fair to say that some have exaggerated the significance of this beautiful poem to the extent where some have memorized it before the 40 hadith of Nawawi or they recite only it in gatherings to show love and remembrance of the Prophet (PBUH).
    I’m sure there are other great poems out there and there is an abundance of Hadith and biographical commentary of his life which we could read and lament upon.

    It is a great work, but still the work of a man.

    • As salamu ‘alaikum wa rahmatullahi wa barakatuh,


      Thank you for this comment. However, I have to say that personally I’ve grown tired of the hyper-tendency in the Muslim community to label things shirk, deviation or as in this case “exaggeration”. This is not an attack on you. But I have the say the comment does disturb me because this logic only seems to apply when it comes to a handful of act that some term as bida or as you said exaggeration. When will the Muslim community come to master diversity and differences of opinion? In fact, different ways of life and implementing the deen? We have not learned how to live and let live. We want to judges and police governing, commanding and mitigating everyone’s acts and practices. Yet we don’t turn to ourselves. So you find the Muslim community is in many cases cannibalizing themselves. Families can’t stay together, whole communities are splitting apart and the only thing we can seem to agree on is further critique, deconstructing and damning.

      Let us take a seriously look at ourselves personally and at people we know and ask “do we use the same criteria on ourselves”? Maybe we only eat lunch or dinner watching TV or around the computer. Meanwhile stuffing ourselves and making us fat and unhealthy. Is that extreme or exaggeration? Bida? Shirk?

      Look at our brothers that gather weekly, monthly, and yearly spending hundreds (no exaggeration here) on food, drinks (including “NA’s” non-alcoholic drinks that look like beer), and cable/satellite packages to watch sports events that have men in tight clothes, advertise alcohol and show naked women. All these things at a specific time and with specific etiquette and actions. Then ensues the arguing amongst them and the name-calling and teasing. So much so find that brothers sometime won’t speak to each other for days at a time or “catch feelings” that they hold on to.

      Have you seen our Ramdan’s? The amount of food that’s wasted? The “private iftars” at peoples homes where so much food is cooked guests are forced to take food home and much is left to utter wast. The guest stuff themselves to the point of being bloated unable to pray without difficulty. Then there are the “uninvited” which seem to a big thing with sisters. Sister so-and-so had a “private iftar” and didn’t invite sister so-and-so. Does she not like sister so-and-so? Is she dissing her? So another sister amongst the “invited” boycotts the private iftar because of this. Things come to blows at tarawih prayer or during the Eid events. Next thing you know you find out sisters where arguing to the point you see sisters walk away tearful.

      I could go on. But my point is that these acts are given significance and importance at particular times and places with specific etiquette and behaviors with particular people or groups of people. In reality all of it initially falls under the realm of permissibility and Allah (exalted is He) knows best about their outcomes. However, until we are prepared to wave the wand of shirk, bida and mubalaga at ourselves and the people we are around then we need to relax and let people live their deen. Until peoples personal practices are really becoming a nuisance in the community then leave people alone and lets stop blanketly judging who they are and their practices. To date the most damaging practices in our community has been this new wave of aqeedah checking, name calling and finger pointing which are clearly haram. Yet we “put up” with that.

      Again, this not an attack on you but on this tendency that at most is like the first reply to this post full of accusations and at the least takes the argument of exaggeration or going too far. Let us weigh carefully what is occurring in our communities and let us be the first to change ourselves and clear up what we have of exaggeration in our practices and help those close to us do the same. Perhaps we may see a difference in our communities then and Allah (exalted is He beyond every imperfection) knows best.

      Your brother,


      • Salaam Br. Tariq,

        I must respectfully disagree with your post, for I think you misunderstood Imam Ederer’s reply. I think it was a good point to note that while Qasidah Burdah is actually a halal text, like most halal things there are some who put too much emphasis on, or if you please “exaggerate,” it’s significance. It was simply a warning, not ‘pointing a finger’ at any specific group of people or even being openly patronizing.

        • Wa laikum salam Tamim,

          Thank you for your reply. May Allah (the Greatest) reward you. However, I hope I understand where the Imam is coming from. But I don’t agree because what he describes as being exaggeration can apply to much of the enterprise of seeking knowledge. Students gather daily and weekly to study specific books by specific “men” in specified times and places and in a specific manner. Is it an exaggeration that some books have been studied for over 1000 years? My point is that the net of “exaggeration” is a wide net to cast. But we only seem to cast that net for particular actions while ignoring others. At the end of the day if these actions are not inherently haram nor do they cause harm to the community then why do we insist on associating some negative connotation or affiliation to the action.

          One of the things that we really need in our community is a positive peer-pressure and properly implemented can produce great results. A type of positive competition and silent expectation to do what is best according to Allah (the Exalted) not our own concoction. Today we tend to lean toward our own conceptions of what is excellent or praiseworthy and whats non-beneficial or un-praiseworthy. Personally, I just hope we move beyond this tendency especially when splitting and splintering is so common in our communities because people are made to feel that have to live up to peoples expectations and not what Allah (exalted is He) has obliged of them or encouraged them to do. People should feel comfortable to be themselves and grow without the fear of being cast into purgatory and Allah (the Most Knowing) knows best.

          I hope I have not offended anyone. That was not my aim. Again not an attack simply a perspective.

          with peace,


  • Imam ibn Hajar al-Asqalani is mentioned in every single isnad I have seen of the Qasida Burda, (and I’m a student of this great poem). Would we accuse him of being a mushrik or supporting shirk? We seek Allah’s protection from such silliness.

    الّلهم صلى على سيدنا محمد

  • Interesting issue. A little more explanation, as Hassan mentioned, would be awesome. However, its not a big deal. We don’t want this to turn into an inter-Shaykh showdown, which tends to happen amongst shuyookh these day. And I only say this because someone else above posted a comment with argument posed by another shaykh (a website which I like to go to sometimes) about how it is shirk. We have more important issues to worry about and this shouldn’t be on the top of our list.

  • Ibn Percy or anyone that can elaborate …. the Abu Hanifa quote that you quoted…

    “A person does not leave Islam except how he entered it”

    …what does that mean exactly?

    • As,

      It means that a person is no declared an appostate easily, but it must be done on certainty. The same certainty we have when a person enters Islam, we must have about their leaving it. It is a beautiful axiom that protects Muslims from extremism if acted on.

      Allah knows best,

    • He enters by saying I’m a Muslim and he leaves it by saying something which categorically means he is not. If it is doubtful then it is wrong to declare him as such. Rather, if you have the knowledge to dos so you may warn about the danger of his or her ideas and that they can be understood outside of Islam.

      I would prefer the Q&A site to say these statements could be understood as disbelief so lets clarify what is correctly meant and we assume the best about the author and God knows best.

  • Wow… all of these (the Q&A plus the comments above) were all really & truly educational.. and beneficial.. eye-opening; seeing the 2 sides of this issue and the valid difference of opinion on this… but then ultimately being forced to agree w/ ur side, Suhaib Webb, due to all of the compelling points made…

  • Indeed, I’ve come to realize with full certainty now, that indeed the world is NOT black and white. And that even historically there have been a diverse group of opinion on many of the subjects that we in our times have been taught to believe is a ‘black and white’ issue. < I'm quoting YQ.

    ♠ Bottom Line: Knowledge always broadens our horizons rather than making us narrow-minded. < I honestly never thought there could be 2 sides to this issue, seeing some of the statements in this poem, but now I'm inclined to be more tolerant

  • Although, Imam Suhaib (may Allah preserve you), I do have one seriously pressing concern related to this poem… I mean, I do see now that things are not so black & white, and I’ve learned to appreciate the differences and be a bit more tolerant, Allah willing… however, in your response, you didn’t mention any of the nitty-gritty details, namely, WHY exactly those who called the poem Shirk, said what they said. Example: Could you please clarify, may Allah bless you, how this line of the poem could possibly be interpreted to be shirk-free (or perhaps, is it being mistranslated and its meaning isn’t what is literally apparent): {speaking to the Prophet, saying} “I have NO ONE BUT YOU to turn to when major calamity strikes.” << I mean, I really want to agree with this side of the argument, but I can't seem to get past this line. Or the following one: {again, addressing the Prophet} "This world and the Hereafter are PART OF what YOU CONTROL, and PART OF your knowledge is the knowledge of al-Lawh al-Mahfooz and the Pen!" << Does this not contradict or clash with the multiple Quranic Verses ordering the Prophet to say, he doesn't know the knowledge of the unseen, he doesn't have the power to benefit or harm for anyone (not even himself), that he doesn't possess God's treasures, he is not an angel, he is but a man, and the numerous verses like this. ??? Thank you, وجزاك الله الجنة

    • Bismillah.

      If a Muslim was seeking directions and quickly ran into a building that was empty and he returned saying “No-one was there to assist me”, it would be absurd for people to interpret him as committing shirk simply because him used the word “No-one”.

      And if I asked a Muslim how he got to the prayer gathering and he said “By car”, it would be absurd to interpret him as meaning “By car which has intrinsic power…”

      Similar expressions are widely used and accepted. When a Muslim speaks about the asbab, he or she is not asked to insert “except Allah” or “but of course it was really Allah” in every other line.

      Similarly, it’s absurd if one interprets the line as shirk simply because it contains the word “No-one”.

      I would also like to remember this Hadith Qudsi:

      On the authority of Anas (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:

      “The believers will gather together on the Day of Resurrection and will say: ‘Should we not ask [someone] to intercede for us with our Lord?’ So they will come to Adam and will say: ‘You are the Father of mankind; Allah created you with His Hand, He made His angels bow down to you, and He taught you the names of everything, so intercede for us with your Lord so that He may give us relief from this place where we are.’ And he will say: ‘I am not in a position [to do that]‘ – and he will mention his wrongdoing and will feel ashamed and will say: ‘Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth.’ So they will come to him and he will say: ‘I am not in a position [to do that]‘ – and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Qur’an Chapter 11 Verses 45-46), and he will feel ashamed and will say: ‘Go to the Friend of the Merciful (Abraham).’ So they will come to him and he will say: ‘I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah.’ So they will come to him and he will say: ‘I am not in a position [to do that]‘ – and he will mention the talking of a life other than for a life (Qur’an Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: ‘Go to Jesus, Allah’s servant and messenger, Allah’s word and spirit.’ So they will come to him and he will say: ‘I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future.’ So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: ‘Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted.’ So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and He will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: ‘There remains in Hell-fire only those whom the Qur’an has confined and who must be there for eternity.’ There shall come out of Hell-fire he who has said: ‘There is no god but Allah’ and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: ‘There is no god but Allah’ and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: ‘There is no god but Allah’ and who has in his heart goodness weighing an atom.

      [Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).]

  • We spend so much time on what is halal or haram that we forget the entire purpose of Islam is to surrender our lives to God. The only thing that is truly halal is surrendering to our Beloved in every moment. Islam must come from the heart not from a rule book. Forget all the obsessing with what is right or wrong and get on with making dhikr! There are my two cents, for what its worth.

    • Freda, I agree. However I’ll tell you that certain people will say that being scrupulous about certain topics within our deen (faith)..such as the topic of this discussion…is as a result of making dhikr (rememberance of God).

      Btw; I suggest that everyone on this site try their best to include the english meaning of arabic terms in the course of discussions; as there are many non-Arabic-speaking individuals who peruse the many various discussions on this site.

  • Salam alaykum

    I’ve a couple of questions for Imam Suhaib:

    Do you think al-Dhahabi is talking about iqamat al-hujjah on that person who is prostrating in front of a grave? Perhaps, the person is new to Islam. Also, isn’t there two kinds of prostrating and thus al-Dhahabi would need to clarify the issue with the person. In other words, do you think al-Dhahabi would say the same thing for a person if he was known to be a Muslim for a while and was seen making dua to someone other than Allah?

    Secondly, isn’t it true that all four madhaahib have books on alfaadh kufriyyah (or similar) and it’s well known that the Hanafis are the harshest in declaring things kufr (and someone kafir)? So, how do we reconcile this with Imam Abu Haneefah’s quote in your answer?

    Thirdly, have you read the book of Anwar Shah al-Kashmiri’s Ifkaar al-mulhideen fi durooriaat ad-deen? If I remove the cover, one would think that the book is written by a najdi scholar.

    Fourthly, I’ve heard from a Deobandi scholar that if someone for worldly gains calls himself a Christian or Jew or Hindu, etc. then that person is considered a kafir. And, I believe all four madhaahib agree on kufr of such a person. Then, how come some sort of excuse is not used for such a person when excuses are made for the writer of qasidah burdah?

  • Sallamu Aalakum, Sheikh Mokhtar Maghraoui has a beautiful explanation of this poem in his CD’s on Purification of the Soul.

    I suggest everyone that is quick and eager to call this piece of work “Sheirk” to listen to Sh. Mokhtar’s explanation.

    Wa’ Allahu Alam.


  • I LOVE this post!
    Way to go, Imam Suhaib! So glad you addressed the issue of takfir and (ignorant) people attacking the Qasidah Burdah!

    • sister do you even know what the conditions of making takfir are? and the difference between an action being kufr and between a person who commits an action of kufr of actually being a kafir?

  • When I read the burdah, I too was confused by many of the verses that others have stated which do reference the Prophet, saw, having characteristics that we typically give to Allah, swt. I leave the question of whether it is shirk or not to learned ulamah like Imam Suhaib. I think the problem I and many others have is with the ritual of reciting this poem at gatherings. When we have Qur’an and Hadith, I just fail to see the utility in reciting this poem. Certainly their is beauty in it and the writer was talented but this habit amongst many to make a point of reciting this at religious gatherings is beyond me May Allah protect all of us and guide us to the straight path.

  • The real issue here is the fact that the vast majority of people commenting on the meaning of the Burdah here cannot read or understand the high level Arabic necessary to understand the meaning of the poem. If you are only a beginner at Arabic and/or you are relying on translations you are going to get the wrong ideas about MANY things, not just this. Arabic is a richer language than English many times over and due to the impoverished vocabulary of English the attempt at translation clearly gives some very wrong ideas. For example, in the sentence given as an example, the translation given is “I have NO ONE BUT YOU to turn to when major calamity strikes.” when a more appropriate translation is “I have no one but you to get intercession from when the BIG CALAMITY (i.e., the Day of Judgement) strikes.” But because this is expressed with big, concise, poetic words that most readers (including Arabs) are simply not educated in Arabic enough to understand, let along adequately translate into English. In fact the common translation floating around sounds almost machine translated and in no way takes into account the true meanings of the words.

    • MB: Thanks for clarifying the translation issue. How do you rate Prof. Stetkevych’s translation in her book “The Mantle Odes”? The sentence you cited is rendered by her as: “I have no one to turn to but you, when the dreaded Day of Judgment comes”, to which she adds in her Commentary: “Al-Busiri’s plea for the Prophet’s intercession on his behalf on the Day of Judgment is couched in terms familiar to us from traditional court panegyric . . .”

  • There is something that bothers me about the burda and tawasul. I’ve seen the arguments from both sides about these issues and while I would never, because of my lack knowledge, say one is side is absolutely right and the other wrong. I don’t understand why people can’t just stay away from these matters. I think everyone can agree that the qasida burda is in no way essential to our deen. Just like I think we can all possibly agree that if someone were to never use tawasul they wouldn’t be in some grave danger of possibly not attaining salvation.

    Do these things contain shirk? Allah knows best, but for me the fact that a there is some doubt about these non essential matters is enough to keep me away. Shirk is the gravest sin, and eternity is a long time, so I personally would rather not take that gamble.

    Once again I’m in no way saying that someone who reads the burda and enjoys it, or someone who does tawasul are mushrik, and I seek refuge in Allah from calling any muslim a kafir/mushrik, however I’m saying why can’t we just be on the safe side?

    • MashaAllah, brother Shakir, beautiful comment, a very good point, If there is anything which has doubts in it , its best to stay away from it and avoid it.

      Hamdullilah, we have Quran and Sunnah, so we should learn from quran and implement sunnah in our lives, and not to sit and enjoy Qasiad Burdahs etc,

      Its simple, make dua’a to Allah, praise and ask HIM for forgivness(Direct connection).
      Follow the life of Prophet Muhammad(PBUH) and dont over praise him.

      Forget about burdah

    • Bro, whose definition of “being safe” would you follow? Moreover, if only some verses have “elements of shirk” as you understand it, then why should that stop us from reciting the other verses of the burdah? Why throw the baby with the bath water?

  • Shayk Suhaib,

    While there is much good mentioned in the poem about the Prophet (‘Alayhi Salam), there appears to be some lines of shirk in it without any doubt.

    Secondly, we are only supposed to obey the scholars in obedience to Allâh. Just because they are in the chain does not make it right.

    Likewise, some of us have ijazas with chains for Mu’alaqât of the jahili times, does that mean there is no kufr or shirk in them?


  • Bismillah wal hamdulillah was-Salaatu was-Salaamu ala Rasulillah

    I’m quite comfortable with reciting the Burdah in praise of al-Habib may Allah send peace and blessings on him perpetually. I really don’t mind the opinion of those who differ and choose not to accept it, but I’ve seen brothers and sisters represent the verses in a way that is not consistent with how some of the agreed upon Ulama, who accept and celebrate it, explained it.
    So now, do we recall the hadith about the calamity of Day of Judgement when all will be in terror of the outcome of Allah’s final judgement? The people will go from one prophet to another, and each(Alayhim as-Salaam) will say ‘go to the next prophet’ out of fear for himself. This will happen until the Imam of the prophets Salla Allahu Alayhi wa Sallam will accept their plea and plead to the Lord of all the worlds: “My Ummah, My Ummah” and he will perform the prommised tawassul on that day. This is what “Oh messenger of Allah, who else can I take refuge in but you when THE calamity strikes.”, means. Context is everything

    As for the verse of having knowledge of the pen and tablet, It is not problematic if you understand that this claim doesn’t mean that al-Habib Salla Allahu Alayhi wa Sallam has knowledge of everything. My introductory study of Aqida per al-Kharida of Imam al-Dardir Rahmatullah Alayh tought me that Allah’s knowledge is absolute without boundaries. As for the Pen and Tablet, it is knowledge with boundaries, which doesn’t come near the absolute knowledge of our Lord. There is a hadith which has been cited as authentic by the late hadith shaykh, Abdullah al-Ghumari in which Abu Dharr May God be pleased with him, said that “Rasulullah, Salla Allahu Alayhi wa Sallam, left us and not a flap of a birds wing happened except that he informed us of it.” Shaykh al-Ghumari wrote a considerable piece on the knowledge of Rasulullah Salla Allahu Alayhi wa Sallam. This is just a sample.
    As for the claim that the Burdah says: “This world and the Hereafter are part of what you control”. It is a strange one indeed, since it has been translated as: “For verily amongst your bounties is this world, and the hereafter.” Which refers to the guidance given to the Muslims in this world and his intercession on the day of judgement. Perhaps understanding what that means beyond black type on a white page will help us understand that his is a bounty indeed. Again an introductory understanding of Aqida will clarify that ultimately it is Allah who gives, even when it’s mommy’s milk. SubhanaHu

    Wa Allahu Alim,
    Abu Isma’il

    May Allah forgive us and you.

  • Salam

    Interesting to read the article and comments. I don’t have enough knowledge to have an opinion on this, but one thought I’ve always had when it comes to different ways of ‘showing love’ for the Prophet(SAW)… both the Quran and the Sunnah emphasize strongly the importance of sending peace and blessings upon the Prophet(SAW), and the benefits of this. Is there really a need for anything beyond this? And surely it’s more beneficial to spend time studying the seerah than it is to study this poem? Our love of the prophet(SAW) automatically increases when we read the seerah, how can a poem have such an effect?

    Having said that, it would be nice to know the exact meaning of some of these quotes as articulated by the likes of Ibn Hajar.

    And of course, Allah knows best.

  • One thing that I have pondered over for a while:

    I am all for making excuses for people (especially scholars!) that if something is narrated from them that contains potentially wrong stuff then we say that they weren’t meaning it literally but it’s the style of the language and rhetoric of the poem, etc. etc.

    Worryingly, one stark double standard I have seen from some prominent sufi scholars is that while they may go to great lengths to re-interpret and take things metaphorically when it comes to certain Sufi/mystic writings, the same people will then do the exact opposite when it comes to scholars they don’t like. Nay, worse than that, not only do they interpret what they say in the worst possible light, but they will even REPLACE their words with words with repugnant meanings/implications, and make them out to be ‘anthropomorphists’, or ‘haters’ of the prophet sws, or other such ludicrous accusations… very sad to see such diseased hearts 🙁

  • Is the following verse shirk:
    “O Most Honored of Creation! Whom can I turn to but you when the Encompassing Event befalls?”


    The “Encompassing Event” (wrongly translated us “times of distress and problems”) refers specifically to the distress that befalls all creation on the Day of Resurrection. As authentic hadiths in Bukhari [3092], Muslim [287], and elsewhere affirm, all of creation will go from one prophet to another, each of whom is busy with themselves-out of absolute awe of Allah-and tells them to go to another prophet. Finally, all of creation goes to our Beloved Messenger (Allah bless him and give him peace), seeking respite from the tremendous tribulation and distress of that Day. The Messenger of Allah (peace and blessings be upon him) answers their call, affirming that this is from what Allah granted him, and turns to Allah seeking respite for creation, and this is granted to him by Allah.

    -taken from http://qa.sunnipath.com/issue_view.asp?id=11961

  • Every time I read these Q&A&O(opinions)I get disheartened.

    Muslims now a days have no academic/scholarly standard to hold them selves to. At the very least, they choose not to apply it to themselves, or don’t know how.

    Do you see people opening a book on medicine or architecture and telling doctors and engineers “you’re not doing it right” or “no you understood this wrong”.

    No, that would be absurd.

    Yet we choose not to give the same respect, dignity and standard to the subject/profession that is infinitely more important than the previously mentioned two.

    The only thing that the average muslim is responsible for knowing are those things that Allah has made obligatory on us. Everything beyond that requires formal and extensive training.

    So before we start questioning Shaykh Suhaib, we should ask our selves these questions:

    1-Have I perfected my Wudu, Salat, Sawm, Zakat, my marriage, my fatherhood/motherhood
    2-Do I pray my prayers in their prescribed times (which is the most beloved acts to Allah according to one tradition)
    3-Do I truly understand the nuances of the ARABIC words and meanings that I recite in the prayer in their entirety
    4-Do I smile in the face of my brother/sister, and give them a hearty salams or do I have enmity towards other believers
    6-Do I have envy, ostentation, and love of the world in my heart
    7-Do I truly know who my Prophet was, and do I implement his character in my life
    8-Do I honor and obey my parents

    These are the questions we should be asking our selves, and the things we should be focusing on, before we think about questioning our scholars about issues we are completely ignorant of, and that are beyond our scope or skill set.

    Shaykh I suggest you put a certain guideline or disclaimer on your website:

    -If you have not formally studied Nahw, sarf, and balagha, you are not allowed to voice your opinion, or make “definitive” comments. One is only allowed to pose a genuine question or concern, with respect!.

    Muslims need to be retaught adab toward the scholars. It’s shameful, and it’s probably why the Ummah is in the state its in.


  • Assalaamu Alaikum.

    Rasoolullah SAW made the dua: “Oh Allah! Grants us blessings in our Shaamand our Yemen.” The Sahabah asked: And in our Najd.” The Holy Prophet SAW repeated the dua. After the Sahabah enquiring on the third time: “Verily the Fitnah will come from Najd.”

    It is clear to most Muslims from the Ummah what Fitnah Rasoolullah SAW was referring to. It is sad to see how this Ummah has neglected the teachings of The Salaf Salih, of the Sahabah and those who followed, including the Imams of the Four Mathahib. People like Ibn Abdul Wahhab and Abdul Azeez Ibn Baaz are not people of authority to be relied upon. Anyone that contradicts our Pious Predecessors should be investigated before we take our Deen from them. Only once we return to the true authentic teachings of Allah and His Beloved Messenger SAW, will we find success and happiness.

    • Wa Alejkum Salam

      Brother it seems that you sincerely care about islam and its ummah yet your statements are baseless and crude.

      The hadith in regards to najd it is clear you have not investigated them properly because those hadith have rewiyah and our beloved prophet clearly points into the direction of Najd which is not the place you think it to be. Furthermore, Najd back then in the time of the companions was not the najd we know now rather it was a much bigger area which we can say encompasses all of Iraq and more.

      Also, to say a silly statement like Ibn Abdul Wahhab and Ibn Baz cannot be relied upon is further proof that instead of learning about these scholars you must have ran into some hate speach from some other Ulama or less than that and came to your conclusion.

      I agree with you in the light that Ibn Abdul Wahhab and Abdul Azeez bin Baaz are not the ONLY scholars to be relied upon because their are many others who have credentials and in many instances much more than the aforementioned two. Yet to try to discredit these two great Alims is a very disturbing and bigoted approach.

  • Subhan Allah,

    I’m 46 years old and have studied Islam, alhamdulillah, for 26 years now. The first things I learned in Islam: Hold onto Islam until death, don’t ascribe partners to Allah, and DON’T MAKE TAKFEER !

    Qaseedat ul-Burda is about Tawheed. The poem is a eulogy of Allah, His Book, His Messenger, and the Sahabah. It contains praise for the da’wa of Rasulullah, his Jihad, his perfection in quality, his love for his Ummah, and the FACT that he has been endowed, by Allah, with knowledge of future events of this life AND of the Hereafter.(Nothing in the poem mentions “complete knowledge”, so don’t go there)

    To anyone who has a heart to feel with, the poem fills it with love of Deen by HONORING OUR BELOVED RASUUL. One who passes this life without a heart filled with love of Rasulullah, the juhud to follow him, and the firm belief that his Sunnah is the best of all ways, will likely meet disaster in the next life.

    The poem ends with a brief seeking of Tawassul through Rasulullah, which is an established Sunnah, and ENDS WITH AL-BUSIRI MAKING LONG TAWBA AND DUA’A TO ALLAH ‘EZZA WA JAL FOR FORGIVENESS AND HEALING. (sorry to yell, just making emphasis.)

    عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ
    كَانَ إِذَا قَحَطُوا اسْتَسْقَى بِالْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَقَالَ اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا قَالَ فَيُسْقَوْنَ

    Of course, don’t let the point be lost that all of the afore-mentioned “aal al-Sheikh” muftis who were not the least bit thorough in their literary critique of the poem, happen to be from the same family of people WHO HAD THE QASEEDAT UL-BURDA torn off the walls of Masjid an-Nabawi. Beside their joy of making takfeer, they also need to remain defensive about their predecessors mis-guided decisions to deface the Prophet’s Mosque. IMHO

    Of course, some people will call you a mushrik if you ever say “brother, could YOU pass me the salt?”


  • I am not a scholar, and not even a student of knowledge. I am not making takfeer on anyone. But I am a Muslim who loves Allah, and who loves His Messenger, and Allah is my witness to that for He knows what’s in my heart.

    That being said, I find parts of this poem a little unsettling and so I leave it alone. And just because I find myself uncomfortable reading parts of this poem (regardless of the author’s intent) doesn’t mean I love the Messenger of Allah any less than you do.

    Similarly, just because you disagree with me and see absolutely nothing wrong with parts of this poem (because I have misunderstood the author’s intent) doesn’t mean I have the right to call you kaafir or mushrik, and I have no willingness to do so.

    What I fail to understand is the ghuluw shows by some people on both sides of the issue, let’s just relax.

    • Best reply and very wise answer brother. The doubtfull matters we shall leave alone. We will never be able to settle these disputes untill Qiyamat. So everyone should just pick a side but for their personal believes, not to enforce someone on it.

  • I would also like to add that, all the fuzz about the poem is made but what about Quran al Kareem? Is this memorized by the people who discuss the matter? Why not memorize and try to understand the Quran. That us how u will show love for Allah swt and Nabi saws. Even the one (Al Busiri) who made this poem memorized Quran. Soo do your fard ain first and then you can learn about other stuff. Wassalaam

  • Asalamualaikum my dear brothers and sisters,

    I declare that there is no God but Allah, glory be to Him, he is the Most High and worthy of all praise and thanks. He is the Lord of worlds, both the seen and the unseen. From Allah ( great and glorious) we have come and to Him we shall return. Glory be to Him, our sustainer and our Helper. May Allah ( SWT ) save us from the subtle shirk and the great shirk.

    We must consider and reflect on the fact the prophet Muhammad ( SAW ) was no ordinary man. Inwardly he had noor or light brighter than the sun but outwardly was just a normal himan being. Lets ponder on the fact the Prophet of Mercy is the final Prophet and he is Al-Mustafa or the Chosen one. He was the best of creation and Allah’s beloved. Why would it be so hard to comprehend that Allah (Most High) would give his beloved servant (SAW) special privileges? Priviliges that He (Most High) wont give anyone else? Why is it so hard to fathom that with Allah’s leave the beloved Prophet will be allowed intercession? Or to cure the sick when a muslim asks for his help? Or is that we believe that he is dead, yet a martyr is alive? When we give salams to our beloved Prophet, knowing the person he was, do we really think he wont return our salams?

    We are well aware that there was never a prophet that was more concerned about their Ummah than he was. We must send our salawats to him, for he can Muhammad ( SAW ) is . Words will never ever explain what he means to us. The Burdah is an attempt to show how much we love him, how much he means to us. Our words written in any poem form will never be perfect. The poem mentions some things that people perceive to be shrk, but I must mention, those priviliges are allowed by Allah’s leave.

    The prophet Muhammad, infinite peace and blessings be upon him, was no ordinary man. He was God’s chosen one, His slave in the highest rank and His beloved. None can match and he was beautiful and perfect in every sense. He was and is full of mercy for his Ummahand his heart will never be at ease until he has done all he can for his Ummah. He was given the ability to see the unseen, cure the sick, and even split the moon through Allah’s leave. He was the medium by which the Quran was sent through his tongue, the same Quran that if it was placed on a mountain would crush it! But the worss of Allah (SWT) was revealed through his lips, the only lips that could carry the words of Allah. At the battle of Uhud when he (SAW) was injured, he caught the blood dripping from his beautiful face onto his hand…for if that blood touched the ground God would have destroyed all the worlds due to His love for Hos chosen one. But Muhammad ( SAW ) knewthis and through his mercy for uuscaught it.

    How can we say that the Muhammad ( SAW ) does not have special privileges?


  • I agreed with you completely and indeed Prophet muhammad has special privileges and no amount of misrepresentations and mis-interpretations of some verses of Alburdah will diminish an iota of his exalted stature before Almighty God!

    Our love for rasulullah cannot in anyway match his pure love for us as he return to his maker saying: ummati, ummati. We love you our beloved prophet and messenger of Allah till death!

  • Assalamu Alaikum Wa rahmathullaahi Wa barakathuhu.. Sisters and brothers.. We don’t know who is write and who is wrong.. It’s better to avoid things which create confusions and pains among people and getting divided..as someone said, it is good for us to leave such arguments and concentrate on Qur’aan and sunnah! And do lot of zikr and recite lot of salawaath on our beloved prophet sallallaahu ‘alaihi wasallam.. May Allaah place us in jannah..IN SHAA ALLAAH..
    and Allaah knows the best!!

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