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الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
“Praise be to Allâh, the Cherisher and Sustainer of the worlds.” (al-Fâtihah 1/1)
Thus, know that “الْحَمْدُ al-Hamd (praise that belongs to only Allâh and comprises Thanâ, Madh and Shukr)” is “الثناء ath-Thanâ (praising while negating condemnation)” with the tongue upon the good choices. It is derived from His statement; praising by the tongue is praising by the actions, which is called as “لسان الحال Lisân’ul Hâl (language of condition/status)”. Thus, this is a type of “الشكر ash-Shukr (gratitude)”.
His saying, “upon the good choices” means “the thing which man does by his will”. As for “the good”, it is that which “not manufactured in equivalence to its beauty and its like.”
Thus, “ath-Thanâ” is named as “مدح Madh (to praise & glorification towards a good that occurs without the willpower of man)” and not as “Hamd (praise)”.
The difference between “al-Hamd” and “ash-Shukr (gratitude)” is that: “Hamd” encompasses “Madh” and “ath-Thanâ” upon the praiseworthy with the mention of his best; it does not matter if it was kindness to the one who praises or not. “ash-Shukr” does not occur except that the kindness was done to the one who gives thanks. From this point of view, “al-Hamd” is more general than “ash-Shukr”. This is because “al-Hamd” happens upon the one who the kindness is done to and the kindness.
Verily, Allâh is praised upon that which He has “الأسماء الحسنى al-Asmâ’ul Husnâ (the Most Beautiful Names of Allâh)” and that which is His creation in the Âkhirah (Afterlife) and al-Ûla (the first, literally the Dunyâ/worldly life). This is why Allâh Ta’âlâ states,الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَداً
“Praise be to Allâh, who begets no son…” (al-Isrâ 17/111);
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
“Praise be Allâh, Who created the heavens and the earth…” (al-An’âm 6/1)
And other Âyât in this regards.
As for “ash-Shukr” it does not happen except upon bounties, and it is more specific than “al-Hamd” from this point of view. However, it happens with the heart, hand, and tongue. This is why Allâh Ta’âlâ states,اعْمَلُوا آلَ دَاوُدَ شُكْراً
“Exercise thanks, family of Dâwud (David)!” (Saba 34/13)
“al-Hamd” only happens with the heart and tongue. From the point of view of its types, “ash-Shukr” is more general, and “al-Hamd” is more general in the point of view of its reasons.
The (letter) “الألف” and (the letter) “اللام” in His Ta’âlâ’s statement, “الْحَمْدُ” is for “continuation”, which means all the types of “Hamd” is for Allâh: not to other than Him.
As for the thing which is not producible by the creation: like the creation of humans, the creation of hearing, sight, the as-Samâ’ (the heavens), al-Ardh (the earth), Arzâq (provisions), and other than this: then it is very clear.
As for that which He Ta’âlâ is praised for by the creations: like what the Salihîn (pl. Sâlih; Pious People), Anbiyâ’ (pl. Nabi: Prophets), and Mursalîn (pl. Mursal; Messengers), and upon the one who does a good deed, specifically if he renders it to you, is praised for.
So all of this belongs to Allâh by the meaning that He Ta’âlâ created this Fâ’il doer, gives him this action which he acted with, He loves him and strengthens Him upon this, and other than this from the virtues of Allâh which if some of them were to deceive, this “Praised Being” would not be praised. So “Hamd” in its entirety became for Allâh with this consideration.
As for Allâh Ta’alâ‘s statement,لِلَّهِ رَبِّ الْعَالَمِينَ
“…to Allâh, the Cherisher and Sustainer of the worlds.” (al-Fâtihah 1/1)
As for “الله Allâh” it is known upon our “الرب Rabb (Lord)” Tabaraka wa Ta’alâ. And its meaning is, “الإله al-Ilah (the Deity worshiped)” which means “المعبود al-Ma’bûd (the one who is worshiped)” because of He Ta’alâ‘s two statements,وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ
“And He is Allâh in the heavens and on earth…” (al-An’âm 6/3)
Which means Allâh Ta’alâ is al-Ma’bûd in the heavens and Allâh Ta’alâ is al-Ma’bûd in the earth,إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْداً
“Not one of the beings in the heavens and the earth but must come to the Most Gracious as a servant.” (Maryam 19/93)
The meaning of “الرب ar-Rabb (Lord)” is “the master, the ruler/governor.”
As for “العالمين al-Alâmîn (the worlds)” is the name of “everything except for Allâh Tabâraka wa Ta’âlâ”; so everything other than Him Ta’âlâ from wealth, Nabî, Insî (humankind), Jinnî (Jinn kind), or other than this is taken care of, subjugated, and governed in it. They are poor and needy: all of them turn to the Wâhid (the One i.e., Allâh) Who does not have a partner in this regards, and He Ta’âlâ is al-Ghaniyy (the Rich) and as-Samad (the Eternal, Absolute). Then He Ta’âlâ mentions after this,مَالِكِ يَوْمِ الدِّينِ
“Mâlik (Master) of Yawm’ud Dîn (the Day of Judgment).” (al-Fâtihah 1/3)
And in another Qirâ’ah (way of recitation of the Qur’ân),مَلِكِ يَوْمِ الدِّينِ
“Malik (King/Ruler) of Yawm’ud Dîn (the Day of Judgment).” (al-Fâtihah 1/3)
So He Ta’âlâ mentioned matters of al-Ulûhiyyah (Servitude), Rubûbiyyah (Lordship), and Mulk (Kingship/Rulership) -in the beginning of this Sûrah which is the first Sûrah in the Mushaf (written form of the Qur’ân)- just as He Ta’âlâ mentioned it in the last Sûrah in the Mushaf,قُلْ أَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلَهِ النَّاسِ
“Say: I seek refuge with the Lord and Cherisher of Mankind. The King (Ruler) of Mankind. The Ilah (God/Judge) of Mankind.” (an-Nâs 114/1-3)
So these three descriptions belong to our Rabb Tabaraka wa Ta’alâ: He Ta’alâ mentioned them together in one place in the beginning of the Qur’ân; then He Ta’alâ mentioned them all together in one place in the end of what comes to your hearing/knowledge of the Qur’ân.
So it befits to the one who advises himself to be pay attention at this occurrence and endeavour in the research of this, and to know that al-Alîm (The Knower of All), al-Khabîr (The All-Aware) did not join between them in the beginning of the Qur’ân and in its end except that it is not known yet the extreme need of the servants to recognize this, and the recognition of the differences between these Sifât (attributes). Every Sifat has a meaning which the other Sifat does not have, as they say, “Muhammad is Rasûl of Allâh, the Khâtim (seal) of the Nabiyyîn (pl. of Nabî; prophets), and Sayyid (the master) of the children of Âdam (Alayh’is Salâm).” Each description given to Him has a meaning different from the description of the other Sifat.
When you recognize that the meaning of Allâh is al-Ilah, you have recognized that “al-Ilah is al-Ma’bûd”, and then you called upon Allâh, slaughtered for Him Ta’alâ, or vowed for Him: then you have recognized that He is Allâh. If you had called upon a good or repulsive created being, if you were to slaughter, or vow for him then you have (falsely) claimed that he/it is Allâh. Whoever recognizes that He has made “Shamsân” or “Tâj”11 some time of his life Allâh, he has recognized that which Banû Isrâ’îl recognized when they worshiped al-Ijl (the calf); when this became apparent to them they became afraid and then they said what Allâh mentioned about them,وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
“When they repented, and saw that they had erred, they said, If our Lord have not mercy upon us and forgive us, we shall indeed be among the losers.” (al-A’râf 7/149)
As for “ar-Rabb”: its meaning is “the master, the governor” so Allâh Ta’âlâ is the master of everything and the governor of it, and this is Haq (the truth). However, idol worshipers to whom Rasûlullâh Sallallâhu Alayhi wa Sallam fought against also affirmed this, as Allâh mentioned about them in the Qur’ân in another place, as He Ta’alâ ‘s statement,قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ
“Say: Who is it that sustains you (in life) from the sky and from the earth?” (Yûnus 10/31)
Until He Ta’alâ ‘s statement,فَقُلْ أَفَلا تَتَّقُونَ
“Say, will ye not then show piety (to Him)?” (Yûnus 10/31)12
So whoever calls upon Allâh for dispelling distress and fulfilling his need, and then he calls upon (makes Du’â to) a created being for this only if it is claiming that persons self to Ubûdiyyah (slavery) like his statement in his Du’â, “O Fulân, I’m your slave (I worship you)”, “Abd (the servant) of Alî, Abd’un Nabî (servant of the Prophet), or Zubayr” then he has affirmed for Him the Rubûbiyyah. In his Du’â to Alî or Zubayr with his Du’â to Allâh Tabâraka wa Ta’âlâ is affirmation to him (the other worshiped being) by Ubûdiyyah, that will bring him good or push away some harm from him along with naming himself a servant to him. He has affirmed him (the other worshiped being) with Rubûbiyyah, and he has not affirmed Allâh the Rabb of the entire worlds altogether: rather he has rejected some of His Rubûbiyyah. May Allâh show mercy to the servant/worshiper who advises himself and aware of these tasks. It was asked about the speech of the Ahlu’l Ilm (People of Sacred Knowledge) who are the Ahlu Sirât'il Mustaqîm (People Straight Path): “Did they explain the Sûrah in this manner or not?”
As for “الملك al-Malik (King/Ruler)”: speech concerning it will come. This is because His Ta’âlâ’s statement,مَالِكِ يَوْمِ الدِّينِ
“Mâlik (Master) of the Day of Judgment.” (al-Fâtihah 1/3)
In another Qirâ’ah, it is stated,مَلِكِ يَوْمِ الدِّينِ
“Malik (King/Ruler) of the Day of Judgment.” (al-Fâtihah 1/3)
The meaning of “مَلِكِ King” according to all of the Mufassirîn (pl, Mufassir; Tafsîr scholars) is what Allâh interpreted as in His statement,وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ
“And what will explain to thee what the Day of Judgment is? Again, what will explain to thee what the Day of Judgment is? (It will be) the Day when no soul shall have power (to do) aught for another: For the Command, that Day, will be (wholly) with Allâh.” (al-Infitâr 82/17-19)
Whoever understands the Tafsîr (interpretation) of this Âyah, and realizes that “Mulk (dominion)” specified this day (i.e. the Day of Judgement) only for Allâh along with that He Subhânahu is “المَالِكِ al-Mâlik” of everything on this day and days other than it: then he will realize that specification is for this great matter (that Allâh is the sole Sovereign and Master of the Day of Judgment) which due to recognizing it, he enters Jannah (Paradise) from its entrance, and due to ignorance about it he enters the Nâr (Fire i.e., Hell-fire) from its entrance.
What a monument of a matter it is, if a man were to travel (in order to attain it) for more than twenty years he will not be able to fulfill its right. So were is this meaning and Îmân (faith) in it with what the Qur’ân became evident, along with the statement of Rasûlullâh Sallallâhu Alayhi wa Sallam,يا فاطمه بنت محمد لا أغني عنك من الله شيئا
“O Fâtimah bint Muhammad I cannot avail you anything before Allâh (if you disobey Him)!”13
The following are among the statement of the Owner (author) of al-Burdah:14ولن يضيـق رسـول الله جاهـك بـي
إذا الكريـم تحلـى باسم منتقـم
“O messenger of Allâh, your exalted status will not diminish, because of me (intercession on my behalf)…
When Karîm (Most Bountiful i.e. Allâh) will manifest (Himself) by the name of Muntaqim (Avenger i.e., on the Day of Resurrection).”15
فإن لـي ذمة منه بتسـميتـي
محمـدا وهو أوفـى الخلق بالذمـم
“For verily I have security from him due to my name.
(Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise.”16
إن لم تكـن في معـادي آخذا بيـدي
فضـلا وإلا فقـل يا زلـة القـدم
“If at my resurrection, he should not take me by my hand.
Out of kindness, then say o the slipping of my foot.”17
So let the one who advices himself and one who are infatuated with it and those who claim to be amongst the Ulamâ while preferring its recitation over the Tilâwah (recitation) of Qur’ân; ponder upon these verses of poetry and its meanings.
Does confirming these verses of poetry and confirming His Ta’âlâ’s (and His Prophets’ following) statements, come together in the heart of a servant?يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ
“(It will be) the Day when no soul shall have power (to do) aught for another: For the Command, that Day, will be (wholly) with Allâh.” (al-Infitâr 82/19)
Also the statement of Rasûlullâh Sallallâhu Alayhi wa Sallam,يا فاطمه بنت محمد لا أغني عنك من الله شيئا
“O Fâtimah bint Muhammad I cannot avail you anything before Allâh (if you disobey Him)!”
No Wallâhi (by Allâh)! No Wallâhi! No Wallâhi, except this is like one combines in his heart that Mûsâ (Alayh’is Salâm) was Sâdiq (truthful) and (at the same time) Fir’awn (Pharaoh) was Sâdiq, and that Muhammad (Sallallâhu Alayhi wa Sallam) was Sâdiq upon the Haqq (truth), and (at the same time) Abû Jahl was Sâdiq upon the Haqq!
No, Wallâhi! They are not equal and they will never meet until the head of the crow turns grey. Thus, whoever understands this issue and understands al-Burdah and those who infatuated by it, he will understand the strangeness of Islâm. He will also understand that enmity and being our blood, wealth, and women Halâl (permissible) is not upon Takfîr and Qitâl (fighting), rather they are the ones who started us by Takfîr and Qitâl (they forced us to make Takfîr and to do Qitâl with them because of their Kufr). Rather upon His Ta’âlâ’s statement,فَلا تَدْعُو مَعَ اللَّهِ أَحَداً
“… So invoke/worship not any one along with Allâh!” (al-Jinn 72/18)
And at He Ta’âlâ’s statement,أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ
“Those whom they call upon do seek (for themselves) means of access to their Lord, as to who are nearest…” (al-Isrâ’ 17/57)
And He Ta’âlâ’s statement,لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ
“To Him is due the true prayer: any others that they call upon besides Him hear them no more …” (ar-Ra’d 13/14)
Thus, this is some of the meanings in He Ta’âlâ’s statement,مَالِكِ يَوْمِ الدِّينِ
“Mâlik (Master) of the Day of Judgment.” (al-Fâtihah 1/3)
This is of the meaning according to the Ijmâ (consensus) of the entirety of Mufassirûn. Allâh Subahânahu also explained this in the Sûrah of,إِذَا السَّمَاءُ انْفَطَرَتْ
“When the Sky is cleft asunder…” (al-Infitâr 82/1)
(i.e. in Sûratu’l Infitâr), as it has been presented to you.
Know, may Allâh cultivate you (to truth), that “الحق al-Haqq (the truth)” is not clarified unless with “الباطل al-Bâtil (falsehood)”; as it was said,وبضدها تتبين الأشياء “Things are clarified by its opposite.”
Thus, ponder upon what I mentioned to you; hour after hour, day after day, month after month, and year after year so that you may recognize the Millah (Religion) of your father Ibrâhîm (Alayh’is Salâm) and the Dîn of your Nabî (Sallallâhu Alayhi wa Sallam) so that you may be gathered (on the Day of Resurrection) with both of them, and so that you may not be distanced from the Hawdh (pool) on Yawmu’d Dîn, as those who are distanced from their way are distanced from it.
It is hoped that you will walk upon the Sirât (path) on Yawm’ul Qiyâmah, and that you do not slip from it as those who slip in the Dunyâ slip from Sirât of Ibrâhîm (Alayh’is Salâm) and Muhammad (Sallallâhu Alayhi wa Sallam) which is Mustaqîm (straight path). So it is upon you to establish the Du’â of Fâtihah with the presence of heart, fear, and imploring.
As for He Ta’âlâ’s statement,إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
“Thee do we worship, and Thine aid we seek.” (al-Fâtihah 1/4)
“Ibâdah (worship) is Kamâl (perfection) of Mahabbah (love), and Kamâl of Khudû (submission), Khawf (fear), and Dhillah (humility).” The Maf’ûl (acted upon) precedes and it is “إِيَّاكَ Iyyâka (to You)”, and it is repeated for attention and Hasr (to restrict/confine) which means, “We do not worship anything except You! We do not have Tawakkul (trust) in anything except You!” This is perfection of Tâ’ah (obedience). The Dîn in its entirety stems from these two meanings. The first is distancing from Shirk, and the second is distancing from might or power. So He Ta’âlâ’s statement,إِيَّاكَ نَعْبُدُ
“Thee do we worship.” (al-Fâtihah 1/4)
Means, “We make Tawhîd of You”, and its meaning is that you promise your Rabb that you will not associate anyone/thing with Him in His Ibâdah, neither a Malak (angel), or a Nabî, nor other than them, as He Ta’âlâ stated to the Sahâbah,وَلا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَالنَّبِيِّينَ أَرْبَاباً أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ
“Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (to Allâh in Islâm)?” (Âli Imrân 3/80)
So ponder upon this Âyah and understand that which I mentioned to you about Rubûbiyyah, that it is what, attributed to “Tâj”, and “Muhammad bin Shamsân”. If the Sahâbah were to do this with the Rusul (prophets) they would have disbelieved after their Islâm (submission), just imagine how much more it would be for the one who attributes Rubûbiyyah to “Tâj” and his likes with it?
And He Ta’âlâ’s statement,وَإِيَّاكَ نَسْتَعِينُ
“…and Thine aid we seek.” (al-Fâtihah 1/4)
In this, there are two issues: The first of them is asking aid from Allâh, and it is Tawakkul and distancing from might or power, and also seeking aid from Allâh, as it was mentioned previously regarding the half (of the Sûrah) being for the servant.
And He Ta’âlâ’s statement,اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
“Show us the Straight Path.” (al-Fâtihah 1/5)
This is an evident Du’â which is prosperity for the slave from Allâh. The slaves’ supplication to Him and insistence upon Allâh to provide for the slave this is a great request. There is nothing more virtuous, given in the Dunyâ and Âkhirah than this. Just as Allâh Ta’âlâ bestowed upon His Rasûl Sallallâhu Alayhi wa Sallam after the Fath (conquest; i.e. the conquest of Makkah). He Ta’âlâ’s statement,,
وَيَهْدِيَكَ صِرَاطاً مُسْتَقِيماً
“…and guide thee on the Straight Path…” (al-Fath 48/2)
“Hidâyah (guidance) here is Tawfîq (success) and Irshâd (directing to guidance) so that the servant ponders upon the Dharûrah (necessity) of this matter, for verily Hidâyah encompasses Ilm (knowledge) and Sâlih (righteous) Amal (action) with regard to Istiqâmah (steadfastness upon destination), the perfection and the perseverance upon this until meeting Allâh.
Sirât is the clear path and Mustaqîm is that which has no crookedness in it.” The path that Allâh Ta’âlâ has revealed upon His Rasûl Sallallâhu Alayhi wa Sallam is intended with this path, and it is,صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
“The way of those on whom Thou hast bestowed Thy Grace.” (al-Fâtihah 1/6)
They are Rasûlullâh Sallallâhu Alayhi wa Sallam and his Ashâb (companions). Constantly ask Allâh -in every Rak’ah- to guide you to their path. It is incumbent upon you amongst the compulsory matters to confirm Allâh that is Mustaqîm (straightness). Every other path that which differs form it in terms of path or Ilm, or Ibâdah is not Mustaqîm, rather it is crooked.
This is the first of the Wâjibât (pl. of Wâjib; compulsory) that are deducted from this Âyah, and it is to believe in this by heart. And so the Mu’min (believer) becomes wary of obedience of the Shaytân; and it is believing in this concisely and abandoning it at length, for verily the worst Kâfir (disbeliever) of the people amongst the Murtaddîn who believe that Rasûlullâh Sallallâhu Alayhi wa Sallam is upon Haqq and that surely that which opposes it is Bâtil (invalid). When that which their souls does not desire comes to them, they are just like what Allâh Ta’âlâ states,فَرِيقاً كَذَّبُوا وَفَرِيقاً يَقْتُلُونَ
“…some (of these) they called impostors, and some they (go so far as to) slay.” (al-Mâ’idah 5/70)18
As for He Ta’âlâ’s statement,غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ
“…those whose (portion) is not wrath, and who go not astray.” (al-Fâtihah 1/7)
As for “الْمَغْضُوبِ عَلَيْهِمْ those whose (portion) is wrath” are “the Ulamâ whom do not act with their Ilm”, and the “الضَّالُّون who gone astray” are the ones “who act without Ilm.” The first is the description of the Yahûd (Jews) and the second a description for the Nasârâ (Christians).
When many among the people see in the Tafsîr that the Yahûd are the “الْمَغْضُوبِ عَلَيْهِمْ those whose (portion) is wrath” and that the Nasârâ are the “الضَّالُّون who gone astray”, the ignorant deems that this is specific to them, while he affirms that his Rabb obligated upon him to supplicate with this Du’â, so that he is protected from the path of the people of this characteristic.
Subhânallâh! How does Allâh teach him and chose for him, and He Ta’âlâ also makes Fardh upon him to always supplicate with this Du’â along with his thought that there is no warning in it for him, nor does he imagine that he commits this act (act of being from amongst those whose portion is wrath or those who have gone astray)! This is from amongst Su’i Dhann (bad thoughts) upon Allâh Ta’âlâ! Wallâhu Â’lam.
This is the end of (Tafsîr of Sûrah) al-Fâtihah.
As for “آمين Âmîn” it is not from al-Fâtihah, however it is assurance upon the Du’â. Its meaning is “اللهم استجب O Allâh, Accept!”
It is Wâjib (obligatory) upon the Jâhil (ignorant) to learn this so that he does not think that “Âmîn” is from Kalamullâh (speech of Allâh).
Wallâhu Â’lam (and Allâh knows the best)!
Footnotes:
11- “Shamsân”, “Tâj”, and another named “Yûsuf” were men whom the people in the time of the Shaykh believed that they were Walî (Friends) of Allâh, and they raised them in Ibâdah, Du’â, and its like which is not necessary to raise except for Allâh Azza wa Jalla.
12- Allâh Ta’âla states,
قل من يرزقكم من السماء والأرض أمن يملك السمع والأبصار ومن يخرج الحي من الميت ويخرج الميت من الحي ومن يدبر الأمر فسيقولون الله فقل أفلا تتقون
“Say: Who is it that sustains you (in life) from the sky and from the earth? Or: Who is it that has power over hearing and sight? And: Who is it that brings out the living from the dead and the dead from the living? And: Who is it that rules and regulates all affairs? They will soon say, Allâh. Say: Will ye not then show piety (to Him)?” (Yûnus 10/31)
13- Bukhârî, Hadîth no: 2753; Muslim, Hadîth no: 206.
14- He is Sharaf ad-Dîn Muhammad bin Sa’îd as-Sanhâjî al-Misrî, he is attributed to Buwaysar bin Banû Suwayf in Egypt. He is a poet and his most popular poem is what Shaykh Rahimahullâh quoted from, namely “قصيدة البردة Qasîdat’ul Burdah (The Poem of the Scarf/Cloak)”. He was born 608H and died 696H. See Fawât’ul Wifayât, 362-363, 369. He is famous with his poem that is called as “Qasîdat’ul Burdah”.
Qasîdat’ul Burdah is widespread and well-known especially within the Sufis and lay people. There are many people out there either memorizing it or chanting it. Sufis claim that there are many virtues and specialities of Qasîdat’ul Burdah and each line has a special benefit! At the end they claim that “for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled...”
In the English translation of Qasidah Burdah has a section in which virtues and specialties of Qasidah Burdah are listed:
The virtues and specialities of Qasidah Burdah
The virtues of Qasidah Burdah are innumerable.
Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:
1. For blessings in life (1ong life) recite 1001 times.
2. For the removal of difficulties recite 71 times.
3. To remove drought recite 300 times.
4. For wealth and riches recite 700 times.
5. To have male children recite 116 times.
6. To make easy all difficult tasks. recite 771 times.
7. Whoever recites it daily or has someone else recite it 9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.
8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.
9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.
11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.
12. Whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons’ memory will increase tremendously.
13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.
14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.
15. The house in which it is read 3 times daily, will be protected from most difficulties.
16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.
17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.
18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.
19. Whoever reads it over rose water and sprinkles it over his clothes, will become respected and loved by the creation of Allah Ta'alaa.
20. On a journey if recited once daily, one will be protected from ail hardships of travel.
21. Whoever is in debt should recite it 1000 times.
22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.
23. The house in which this qasidah is read regularly will be saved from seven things:
i. From the evil of Jinn.
ii. From plague and epidemics.
iii. From smallpox.
iv. From diseases of the eyes.
v. From misfortune.
vi. From insanity.
vii. From sudden death.
20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:
i. Long life.
ii. Abundance in sustenance.
iii. Good health.
iv. Help (from Allah).
v. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.
vi. Wealth.
vii. Happiness and contentment.
20. Whoever wishes to know whether he will derive benefit or harm from a journey 9 should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.
21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.
22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.
24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.
25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.
26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. Wherever the sand falls, that land will not be infested again.
In conclusion we find that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.
This list is a proof for what the level of deviation reached between these people. We seek refuge to Allâh Ta’âlâ from the deviation and ignorance of these people who act in the name of Allâh, in the name of Rasûlullâh Sallallâhu Alayhi wa Sallam and in the name of Islâm!
Even though this poem has the same name with the poem of Ka’b bin Zuhayr (Radiyallâhu Anh) there is no similarities between them. Many among the scholars –such as Shawkanî, Shaykh Sulaymân bin Muhammad bin Abd’il Wahhâb, Abd’ur Rahman bin Hasan and Mahmûd Shukrî al-Alûsî- refuted it due to it containing extremism in praise of Rasûlullâh (Sallallâhu Alayhi wa Sallam) which would lead to Shirk.
15- Bûsayrî, Qasîdat’ul Burdah, Chapter 10 verse no: 3-4.
16- Bûsayrî, Qasîdat’ul Burdah, Chapter 9 verse no: 13-14.
17- Bûsayrî, Qasîdat’ul Burdah, Chapter 9 verse no: 15-16.
18- The full length of the Âyah is as follows,
لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ وَأَرْسَلْنَا إِلَيْهِمْ رُسُلاً كُلَّمَا جَاءهُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنْفُسُهُمْ فَرِيقاً كَذَّبُواْ وَفَرِيقاً يَقْتُلُونَ
“We took the covenant of the Children of Israel and sent them messengers, every time, there came to them a messenger with what they themselves desired not; some (of these) they called impostors, and some they (go so far as to) slay.” (al-Mâ’idah 5/70)
Topic: THE TAFSÎR OF MUHAMMAD BIN ABD’IL WAHHÂB (RAHIMAHULLÂH) (Read 1378 times)
14.08.2015, 02:44:57 AM