There would have been no need to write a reply in English had not misguided people translated it, bolstered it, and undertook to propagate it at so-called Muslim social events. While it has recently been translated into English by those who support this, through my research, I was unable to find any conclusive or inconclusive reply to it in English.
Therefore, I take it as my duty to defend this Aqeedah and ask Allah that it be for His sake only, and that the harm of those who will slander me be among my balance on the judgment day.
There are lines in the poem that may mean something good or bad. Even though, these lines may be interpreted with truth or falsehood, the Prophet (sallah allahu alieh wasalam) taught us to think good first unless there is proof against a particular matter. Hence I gave the author the benefit of the doubt and did not mention those lines. Based on this there are two aspects of the poem that must be remembered. First, there was enough and sufficient errors in the other lines. Second, in some translations, the meaning is not accurate. The explanation of how it is wrong and read in Arabic must be noted.
Background
This poem is very popular and widespread in Arabic. There are those who memorize it and others who chant it. There are those who made it their focus of study coupled with supposed scholars who waste their time on its elucidations. Today, there are over fifty written elucidations on this in Arabic.
The name given to this poem was Qasidah Al-Burdah. The author chose this name as a copycat from another poem praising the Prophet (sallah allahu alieh wasalam) by a companion named Ka3b Bin Zuhier. There are no similarities in the two poems except the name.
It was given other names such as Albara'ah, meaning the cure, because it supposedly cured the author from being paralyzed after he read it.
It was also given the name the Hardship because it supposedly eases off hardships when one reads it.
Some Sufis claim that for each line of that poem is a special benefit such as helping you from being poor or helping you to cure diseases.
Muhammad Saeed Kailany replied to this and said: "Some were not satisfied with the fabrication they placed on significance in reading this poem rather they went on to place rules on reading this poem that were not placed on the Qur'an. Some rules for example are to be pure upon reading it, to face the kiblah, and to have precise grammar and pronunciation upon its recitation. To fully comprehend its meaning, they also had a special band that was sent out to wedding and funerals to chant it. They were given monetary compensation, and of course that is all the fabrication of the Sufis who wanted to monopolize its recitation."
As to why he wrote it, Al-Busairi had become paralyzed at or before he wrote this poem. He claims he wrote it, prayed and cried, and recited it. After he prayed he had a dream that the Prophet (sallah allahu alieh wasalam) placed his cloak on him. The next day he took a walk to the local bazaar where he was approached by some poor people. One asked him, "Where is the poem?" He answered, "What poem?" The person then explained, "The one you chanted to the Prophet (sallah allahu alieh wasalam) while you were ill, wallahi I have seen a vision where the Prophet is happy with it and placed a cloak on the one who recited it." The poor man then recited part of its beginning, and said that he saw the Prophet swaying back and forth to the tones of the poem in his vision.
After that, the dream became popular and so did the poem.
REPLY:
He sought refuge and cure possibly in and through the poem itself which is shirk because refuge in other than Allah is shirk. Or, if it was the contents that supposedly cured him then that is shirk as well.
He said he had seen a dream of the Prophet (sallah allahu alieh wasalam) yet did not describe him. As we know the devil does not and cannot imitate the Prophet (sallah allahu alieh wasalam) in his original form. However, the devil can come in other forms claiming to be the prophet. Here, Al-Busairi did not describe the Prophet (sallah allahu alieh wasalam) even though he had supposedly seen him in his dream.
As to how Allah responded to his dua' and cured him from being paralyzed, Ibn Taimieh (rahimahu allah) said: "The reason Allah responds to those who do dua' in a haram manner is because they are in such a hardship so extremely desperate in making their dua' that had they been making that dua' in front of a statue, Allah would respond to them. Because he desperately turned to Allah even though he is committing shirk next to a statue, and sometimes even when one seeks refuge in those dead in grave in similar desperate hardships Allah responds and then the person will be punished for that shirk unless Allah forgives him)."
The author, Muhammad Bin Saeed Al-Busairi is attributed to the town where he was born in Egypt in 608 A.H. He delved into Sufism and worked as a writer even though he was not a formidable writer. His works show he was not a knowledgeable faqih either. In fact, he was not even a righteous worshipper. The people of his time hated him because he used his tongue in evil. He would always ask people for money. He supported the leaders whether they were righteous or not in order to receive financial gain.
He joined the Sufi Shathilieh Tareekah, and had poems praising it and its manners. Yet he had other poems where he complained about it because, he tells us, he was unable to satisfy his wife's sexual desires. He died 695 after hijra
Therefore, I take it as my duty to defend this Aqeedah and ask Allah that it be for His sake only, and that the harm of those who will slander me be among my balance on the judgment day.
There are lines in the poem that may mean something good or bad. Even though, these lines may be interpreted with truth or falsehood, the Prophet (sallah allahu alieh wasalam) taught us to think good first unless there is proof against a particular matter. Hence I gave the author the benefit of the doubt and did not mention those lines. Based on this there are two aspects of the poem that must be remembered. First, there was enough and sufficient errors in the other lines. Second, in some translations, the meaning is not accurate. The explanation of how it is wrong and read in Arabic must be noted.
Background
This poem is very popular and widespread in Arabic. There are those who memorize it and others who chant it. There are those who made it their focus of study coupled with supposed scholars who waste their time on its elucidations. Today, there are over fifty written elucidations on this in Arabic.
The name given to this poem was Qasidah Al-Burdah. The author chose this name as a copycat from another poem praising the Prophet (sallah allahu alieh wasalam) by a companion named Ka3b Bin Zuhier. There are no similarities in the two poems except the name.
It was given other names such as Albara'ah, meaning the cure, because it supposedly cured the author from being paralyzed after he read it.
It was also given the name the Hardship because it supposedly eases off hardships when one reads it.
Some Sufis claim that for each line of that poem is a special benefit such as helping you from being poor or helping you to cure diseases.
Muhammad Saeed Kailany replied to this and said: "Some were not satisfied with the fabrication they placed on significance in reading this poem rather they went on to place rules on reading this poem that were not placed on the Qur'an. Some rules for example are to be pure upon reading it, to face the kiblah, and to have precise grammar and pronunciation upon its recitation. To fully comprehend its meaning, they also had a special band that was sent out to wedding and funerals to chant it. They were given monetary compensation, and of course that is all the fabrication of the Sufis who wanted to monopolize its recitation."
As to why he wrote it, Al-Busairi had become paralyzed at or before he wrote this poem. He claims he wrote it, prayed and cried, and recited it. After he prayed he had a dream that the Prophet (sallah allahu alieh wasalam) placed his cloak on him. The next day he took a walk to the local bazaar where he was approached by some poor people. One asked him, "Where is the poem?" He answered, "What poem?" The person then explained, "The one you chanted to the Prophet (sallah allahu alieh wasalam) while you were ill, wallahi I have seen a vision where the Prophet is happy with it and placed a cloak on the one who recited it." The poor man then recited part of its beginning, and said that he saw the Prophet swaying back and forth to the tones of the poem in his vision.
After that, the dream became popular and so did the poem.
REPLY:
He sought refuge and cure possibly in and through the poem itself which is shirk because refuge in other than Allah is shirk. Or, if it was the contents that supposedly cured him then that is shirk as well.
He said he had seen a dream of the Prophet (sallah allahu alieh wasalam) yet did not describe him. As we know the devil does not and cannot imitate the Prophet (sallah allahu alieh wasalam) in his original form. However, the devil can come in other forms claiming to be the prophet. Here, Al-Busairi did not describe the Prophet (sallah allahu alieh wasalam) even though he had supposedly seen him in his dream.
As to how Allah responded to his dua' and cured him from being paralyzed, Ibn Taimieh (rahimahu allah) said: "The reason Allah responds to those who do dua' in a haram manner is because they are in such a hardship so extremely desperate in making their dua' that had they been making that dua' in front of a statue, Allah would respond to them. Because he desperately turned to Allah even though he is committing shirk next to a statue, and sometimes even when one seeks refuge in those dead in grave in similar desperate hardships Allah responds and then the person will be punished for that shirk unless Allah forgives him)."
The author, Muhammad Bin Saeed Al-Busairi is attributed to the town where he was born in Egypt in 608 A.H. He delved into Sufism and worked as a writer even though he was not a formidable writer. His works show he was not a knowledgeable faqih either. In fact, he was not even a righteous worshipper. The people of his time hated him because he used his tongue in evil. He would always ask people for money. He supported the leaders whether they were righteous or not in order to receive financial gain.
He joined the Sufi Shathilieh Tareekah, and had poems praising it and its manners. Yet he had other poems where he complained about it because, he tells us, he was unable to satisfy his wife's sexual desires. He died 695 after hijra