“In these words, trust in someone other than Allah and
greater esteem for a creature is suggested. And this is polytheism.”
Allâhu ta’âlâ praised Rasûlullâh (sall-Allâhu
ta’âlâ ’alaihi wa sallam). And Rasûlullâh, mentioning the blessings bestowed upon him, praised
himself, too. He praised himself so much that Hadrat al-Busîrî’s eulogy is not
worth mentioning in comparison. Praising Rasûlullâh is an ’ibâda. All
the Sahâbat al-kirâm eulogized him; for example, Hassân ibn Thâbit and Kâ’b ibn
Zubair’s long eulogies have been well-known. Kâ’b ibn Zubair praised the Prophet
in his eulogy Bânat-Su’âd more than al-Bûsîrî did. Rasûlullâh, being pleased with it, forgave his faults and gave him his khirqa as
a gift. That same khirqat as-sa’âda is kept in the Topkapý Palace, in Istanbul,
today. The Wahhâbite book quotes the couplet, “Yâ akram al-khalqi mâ lî man a’ûdhu bihî siwâka ’inda
hulûli hâdithi ’l-amami,” (Oh the
Great Prophet who is the highest and most generous of creatures! I
have no one but you to take refuge with at my last breath) from al-Busîrî’s
qasîda and says that asking Rasûlullâh for help is polytheism. And quoting the hadîth
as-sharîf reported by at-Tabarânî, the Wahhâbî writer says that it is
polytheism to ask help (istighâtha) of a creature. This hadîth sharîf was said upon the event that a hypocrite annoyed Muslims and Abu Bakr
as-Siddîq said, “Let’s go to Rasûlullâh and ask for his help, take refuge with him.” The Prophet’s
reply was, “I am not to be
asked for help; Allah is
to be asked for help.” The Wahhâbî, putting this hadîth sharîf forward, is in a struggle to attack Ahl as-Sunna. Whereas, this hadîth sharîf means, “Allâhu ta’âlâ alone is the One who protects everyone from
every harm, creates the protective means and gives the means the power and
effect of protecting. If He does not wish so, He does not let one reach these
means; in other words, the means would not have any influence even if they
existed. Those who take refuge with me should know that this effect is not mine
but Allah’s.” Did not Abu Bakr know this? Of course he did, but Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) explained Hadrat Abu Bakr’s
short statement so that Muslims, who would come until the Last Day, should not
misunderstand it. Therefore, Muslims always know that effectiveness is from
Allâhu ta’âlâ. Imâm Muhammad Ma’sûm, in the 110th letter of the first volume of
his Maktûbât, wrote: “Allâhu ta’âlâ hid His Power behind the means. As He
declared that the only one who had power was Him, He ordered us to hold on to
means. He made it known that the perfect Muslims should hold on to the means
and trust in the Creator who gives the means the effective power. And He praised
the Prophet Ya’qûb (’alaihi ’s-salâm) stating in the Qur’ân al-karîm that he both clung to the means and trusted in Allâhu
ta’âlâ. He declared, ‘Ya’qûb
knows what We revealed. But most of the human beings know not that taqdîr
prevails over precaution,’ in the
Sûrat Yûsuf. In the tafsîr book Tibyân, this âyat karîma
is explained as: ‘Polytheists do not know with what Allâh ta’âlâ has inspired
His awliyâ’.’ Those who believe the effect to be of the means but do not
believe that they affect by Allâhu ta’âlâ’s Power are heretics. Anyone who
wants to do away with the means, who does not recognize Allâhu ta’âlâ’s Divine
Wisdom, believes, in fact, that Allâhu ta’âlâ created creatures without any
cause or for no use. This belief causes one to become lazy. The one who
believes that Allâhu ta’âlâ put effective power in the means reaches the right
way and will be saved from both of these dangers.” If the Wahhâbîs understood
this subtlety, they would also understand the above hadîth ash-sharîf correctly.
Imâm Muhammad ibn Sa’îd al-Busîrî (rahimah-Allâhu
ta’âlâ), who passed away in
(’alaihi ’s-salâm), to whom he chanted it in his
dream. Rasûlullâh liked it and took off his khirqa, put it on the Imâm
and rubbed the paralysed parts of his body with his blessed hand. When the Imâm
woke up, his body was restored to health, and the khirqat as-sa’âda was still
on him. That was why his eulogy was called “Qasîdat al-Burda.”
‘Burda’ means ‘khirqa, overcoat.’ Hadrat Imâm ran in joy to the mosque for
morning salât, and on the way met a person known for his righteousness and
pious ascetism, who said:
“I would like to listen to your qasîda.”
“I have many qasîdas. Everyone knows all of them,” the
Imâm said.
“I want the one which no one knows and which you
recited to Rasûlullâh last night.”
“I haven’t told anybody about it. How do you know it?”
Thereupon, that person told exactly what the Imâm
dreamt. Vizier Bahâ’ ad-dîn heard about this qasîda, had it recited through and
listened to it standing respectfully. It has been seen that the sick got well
and places became safe of malady and calamity when it was recited. In order to
receive the value of it, it is necessary to believe and read it with a sincere
resolve.
Qasîdat al-Burda is composed of ten parts:
The first part expresses the value of the love for Rasûlullâh.
The second part explains the wickedness of man’s nafs.
The third part praises Rasûlullâh.
The fourth part tells about Rasûlullâh’s birth.
The fifth part explains that Rasûlullah’s prayers were
accepted instantaneously.
The sixth part praises the Qur’ân al-karîm.
The seventh part explaines the subtleties in the
Mi’raj of Rasûlullâh.
The eighth part tells about Rasûlullâh’s jihâds.
In the ninth part, he asks Allâhu ta’âlâ for mercy and
maghfira and asks Rasûlullâh for intercession.
The tenth part tells about the superiority of the
status of Rasûlullâh.
The Wahhâbî writer praises the cruel people who
martyred thousands of Muslims. On the one hand, he likens their cruel swords
stained with innocent blood to the blessed swords of Muslim mujâhids, and, on
the other hand, likens eulogizing
Allâhu ta’âlâ’s Great Prophet to idolaters praising their idols. He brands as ‘polytheist’ those who eulogize Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam). The stupid Wahhâbî cannot understand that disbelievers praised their deified idols as creators, gods. Such a praise can be only for Allâhu ta’âlâ. Muslims eulogize only Allâhu ta’âlâ in that manner. We praise Rasûlullâh as the Highest of Creatures. And none of the scholars of Islam, who love Rasûlullâh and praise him very highly, has ever raised the Exalted Prophet to the degree of creator or god; they have not eulogized him as they praise Allâhu ta’âlâ. The Wahhâbîs cannot distinguish between reality and falsehood. The Wahhâbî has filled his book with âyats and hadîths about non-Muslims and, giving wrong meanings to them, attacks the scholars of Islam and calls great mutasawwifs and Muslims whom Allâhu ta’âlâ loves “polytheists and disbelievers.” Those who read the Wahhâbite book, seeing the âyats and hadîths on every page, are being duped and, regarding those meanings to be correct, they are being drifted to perdition.