''Undoubtedly, one of the worst abominations perpetrated by the Wahhabis under the leadership of Ibn `Abd al-Wahhab was the massacre of the people of Ta'if. They killed everyone in sight, slaughtering both child and adult, the ruler, the lowly and well-born. They began with a suckling child nursing at his mother's breast and moved on to a group studying Qur'an, slaying them, down to the last man. And when they wiped out the people in the houses, in the streets, the shops and the mosques, killing whoever happened to be there. They killed even men bowed in prayer until they had annihilated every Muslim who dwelt in Ta'if.''

Thursday, August 18, 2011


13 - On page 180, the Wahhabi quotes some lines from al-Imam al-Busiri's Qasidat al-Burda and comments:

"In these words, trust in someone other than Allah and greater esteem for a creature is suggested. And this is polytheism."

Allahu ta'ala praised Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam). And Rasulullah, mentioning the blessings bestowed upon him, praised himself, too. He praised himself so much that Hadrat al-Busiri's eulogy is not worth mentioning in comparison. Praising Rasulullah is an 'ibada. All the Sahabat al-kiram eulogized him; for example, Hassan ibn Thabit and Ka'b ibn Zubair's long eulogies have been well-known. Ka'b ibn Zubair praised the Prophet in his eulogy Banat-Su'ad more than al-Busiri did. Rasulullah, being pleased with it, forgave his faults and gave him his khirqa as a gift. That same khirqat as-saada is kept in the Topkapi Palace, in Istanbul, today. The Wahhabite book quotes the couplet, "Ya akram al-khalqi ma li man a'udhu bihee siwaka 'inda hululi hadithi '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-Busiri's qasida and says that asking Rasulullah for help is polytheism. And quoting the hadith as-Sharif reported by at-Tabarani, the Wahhabi writer says that it is polytheism to ask help (istighatha) of a creature. This hadith ash-Sharif was said upon the event that a hypocrite annoyed Muslims and Abu Bakr as-Siddiq said, "Let's go to Rasulullah 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 Wahhabi, putting this hadith ash-Sharif forward, is in a struggle to attack Ahl as-Sunnat. Whereas, this hadith ash-Sharif means, "Allahu ta'ala 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 Rasulullah (sall-Allahu ta'ala '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 Allahu ta'ala. Imam Muhammad Mathum, in the 110th letter of the first volume of his Maktubat, wrote: "Allahu ta'ala 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 Yaqub ('alaihi 's-salam) stating in the Qur'an al-karim that he both clung to the means and trusted in Allahu ta'ala. He declared, 'Yaqub knows what We revealed. But most of the human beings know not that taqdir prevails over precaution,' in the Surat Yusuf. In the tafsir book Tibyan, this ayat karima is explained as: 'Polytheists do not know with what Allah ta'ala has inspired His awliya'.' Those who believe the effect to be of the means but do not believe that they affect by Allahu ta'ala's Power are heretics. Anyone who wants to do away with the means, who does not recognize Allahu ta'ala's Divine Wisdom, believes, in fact, that Allahu ta'ala created creatures without any cause or for no use. This belief causes one to become lazy. The one who believes that Allahu ta'ala put effective power in the means reaches the right way and will be saved from both of these dangers." If the Wahhabis understood this subtlety, they would also understand the above hadith ash-Sharif correctly.

Imam Muhammad ibn Said al-Busiri (rahimah-Allahu ta'ala), who passed away in 695 A.H., was one of the superiors of tasawwuf. He was one of the awliya' educated by Abu 'l-'Abbas al-Mursi ash-Shadhili, who was Abul-Hasan ash-Shadhili's Khalifa. When he suffered a stroke and half of his body was paralyzed, he asked for Rasulullah's help and composed his famous qasida in praise of the Highest of Mankind, Muhammad ('alaihi 's-salam), to whom he chanted it in his dream. Rasulullah liked it and took off his khirqa, put it on the Imam and rubbed the paralyzed parts of his body with his blessed hand. When the Imam woke up, his body was restored to health, and the khirqat as-saada was still on him. That was why his eulogy was called "Qasidat al-Burda." 'Burda' means 'khirqa, overcoat.' Hadrat Imam ran in joy to the mosque for morning salat, and on the way met a person known for his righteousness and pious asceticism, who said:

"I would like to listen to your qasida."

"I have many qasidas. Everyone knows all of them," the Imam said.

"I want the one which no one knows and which you recited to Rasulullah last night."

"I haven't told anybody about it. How do you know it?"

Thereupon, that person told exactly what the Imam dreamt. Vizier Baha' ad-din heard about this qasida, 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.

Qasidat al-Burda is composed of ten parts:

The first part expresses the value of the love for Rasulullah.

The second part explains the wickedness of man's nafs.

The third part praises Rasulullah.

The fourth part tells about Rasulullah's birth.

The fifth part explains that Rasulullah's prayers were accepted instantaneously.

The sixth part praises the Qur'an al-karim.

The seventh part explains the subtleties in the Miraj of Rasulullah.

The eighth part tells about Rasulullah's jihads.

In the ninth part, he asks Allahu ta'ala for mercy and maghfira and asks Rasulullah for intercession.

The tenth part tells about the superiority of the status of Rasulullah.

The Wahhabi 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 mujahids, and, on the other hand, likens eulogizing Allahu ta'ala's Great Prophet to idolaters praising their idols. He brands as 'polytheist' those who eulogize Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam). The stupid Wahhabi cannot understand that disbelievers praised their deified idols as creators, gods. Such a praise can be only for Allahu ta'ala. Muslims eulogize only Allahu ta'ala in that manner. We praise Rasulullah as the Highest of Creatures. And none of the scholars of Islam, who love Rasulullah 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 Allahu ta'ala. The Wahhabis cannot distinguish between reality and falsehood. The Wahhabi has filled his book with ayats and hadiths about non-Muslims and, giving wrong meanings to them, attacks the scholars of Islam and calls great mutasawwifs and Muslims whom Allahu ta'ala loves "polytheists and disbelievers." Those who read the Wahhabite book, seeing the ayats and hadiths on every page, are being duped and, regarding those meanings to be correct, they are being drifted to perdition.

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