Non-Najdi Scholars Who Were Critical of Qasida al-Burda

The below is a translation of a section from Ustadh Alaa Hasan’s article: Da’wa Talaqqi al-Burda bil-Qubul wa-Infiraad ‘Ulama’ Najd bi-Naqdiha.. Tahlil wa-Niqash.

The original article addresses further questions related to whether the majority of scholars have always accepted the Burda, why so many scholars accepted the poem, and the relevance of that. We encourage interested Arabic readers to read the original article in full.

Critique of Shaykh al-Islam Ibn Taymiyyah:

The Burda poem did not achieve significant fame during the lifetime of Ibn Taymiyyah, as its author, Al-Busiri, passed away during the lifetime of Shaykh al-Islam. The poem’s fame emerged subsequently. In his book, Al-Istighatha, Ibn Taymiyyah dedicated an entire chapter to those who excessively venerate the Prophet Muhammad (peace be upon him) among al-Bakri’s sect. He mentioned those extreme in their veneration among his contemporaries without explicitly naming them, including the author of the Burda.

Shaykh al-Islam (may Allah have mercy on him) stated:

وقد حدثني بعض الثقات عن هذا الشخص أنه كان يقول: إن النبي صلى الله عليه وسلم علم مفاتيح الغيب التي قال فيها النبي صلى الله عليه وسلم: «خمس لا يعلمها إلا الله: {إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ} [لقمان: 34]»، وأظنه ذكر عنه أنه قال: (علمها بعد أن أخبر أنه لا يعلمها إلا الله).

وآخر من جنسه يُباشر التدريس ويُنسب إليه الفتيا كان يقول: إن النبي صلى الله عليه وسلم يعلم ما يعلمه الله، ويقدر على ما يقدر عليه الله، وأن السر انتقل بعده إلى الحسن، ثم انتقل في ذرية الحسن إلى الشيخ أبي الحسن الشاذلي، وقالوا: هذا مقام القطب الغوث الفرد الجامع.

وكان شيخ آخر معظّم عند أتباعه يدّعي هذه المنزلة ويقول: إنه المهدي الذي بشّر به النبي صلى الله عليه وسلم، وأنه يزوج عيسى بابنته، وأن نواصي الملوك والأولياء بيده، يولي من يشاء ويعزل من يشاء، وأن الرب يناجيه دائمًا، وأنه هو الذي يمد حملة العرش وحيتان البحر، وقد عزرته تعزيرًا بليغًا في يوم مشهود بحضرة من أهل المسجد الجامع يوم الجمعة بالقاهرة، فعرفه الناس، وانكسر بسببه أشباهُه من الدجاجلة. من هؤلاء من يقول في قوله تعالى: {إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرا * لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا} [الفتح: 8، 9]: إن الرسول هو الذي يُسبَّح بكرة وأصيلًا. ومنهم من يقول: أسقِطِ الربوبية وقل في الرسول ما شئت:

دع ما ادعَتْهُ النصارى في نبيهم *** واحكم بما شئت مدحًا فيه واحتكم

فإن فضلَ رسول الله ليس له *** حدٌّ فيعربُ عنه ناطقٌ بفم

وانسبْ إلى ذاته ما شئت من شرف *** وانسب إلى قدره ما شئت من عظم

لو ناسبت قدره آياته عِظَمًا *** أحيا اسمُه حين يُدعى دارسَ الرمم

Some trustworthy individuals informed me about this person, who used to say: ‘The Prophet Muhammad (peace be upon him) had knowledge of the keys of the unseen, which the Prophet himself said, ‘Five things none knows but Allah: {Indeed, Allah [alone] has knowledge of the Hour, sends down the rain, knows what is in the wombs, and no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted} [Luqman: 34]’. I believe it was mentioned that he said: ‘He acquired this knowledge after stating that only Allah knows it.’

Another one similar to this person, who was engaged in teaching and issuing fatwas, used to say: ‘The Prophet Muhammad (peace be upon him) knows what Allah knows and has the ability that Allah has. The secret was then passed to Al-Hasan and from his descendants to Shaykh Abu al-Hasan al-Shadhili.’ They claimed this was the station of the Qutb, the supreme helper and the unique encompassing one.

Another prominent Shaykh, revered by his followers, claimed this status and said he is the Mahdi prophesied by the Prophet Muhammad (peace be upon him), who will marry Isa to his daughter, and that the fates of kings and saints are in his hands; he appoints and removes whom he wills. He claimed that the Lord continually supports him and that he supports the bearers of the Throne and the fish in the sea. I sternly reprimanded him in the presence of masjid attendees in Cairo on Friday, leading people to recognize him, and because of this, others like him among the impostors were discredited. Among these individuals were those who interpreted the verse: {Indeed, We have sent you as a witness and a bringer of good tidings and a warner * That you [people] may believe in Allah and His Messenger and honor him and respect him and exalt Him morning and afternoon} [Al-Fath: 8-9], to mean that the Prophet should be exalted morning and afternoon.

Some went as far as saying: ‘Deny divinity but say what you wish about the Prophet:

Abandon what the Christians have claimed about their Prophet *** Beyond that you may say whatever you wish in praise of him

Indeed, the high merit of the Messenger of Allah has no furthest limit *** Which could be expressed by the tongue of a human being

You may ascribe whatever you wish of nobility to his essence, *** And to his rank, whatever you wish of greatness

Were his miracles to be as mighty as his rank,*** Just the sound of his name would bring dead bones to life[1]

The Nuance and Point of Note Here:

Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, mentioned the couplets of Al-Busiri in the context of his discourse on the extreme innovators.

Upon encountering Ibn Taymiyyah’s previous remarks, some contemporary scholars argued that he only criticized these specific couplets and not the others that the Najdi scholars later criticized. This objection is quite strange because Ibn Taymiyyah criticized the least objectionable couplets criticized by the Najdi scholars and considered their author among the extremists because of them. How much more severe would his criticism be for the other couplets containing istighatha, claims of knowledge of the unseen, and equating the status of prophethood with divinity? As for the other couplets containing invocations, Ibn Taymiyyah had already critiqued them at their core in his comments on Al-Sarsari and others, so there was no need for him to reiterate his criticism.

Moreover, it should be noted that Al-Busiri died in the year 696 AH, during the lifetime of Ibn Taymiyyah, and the Burda had not yet gained the same widespread ritualistic context, nor was it recited for blessings, nor had it achieved such prominence as to warrant a detailed critique. Therefore, Ibn Taymiyyah’s evaluation should be understood in light of his methodology and principles.

Additionally, the Burda has also been criticized by scholars who do not belong to the Najdi movement, including:

Muhammad ibn Ali al-Shawkani:

He, may Allah have mercy on him, stated:

فانظر -رحمك الله تعالى- ما وقع من كثير من هذه الأمة من الغلو المنهي عنه المخالف لما في كتاب الله وسنة رسوله صلى الله عليه وسلم كما يقوله صاحب البردة رحمه الله:

يا أكرم الخلق ما لي من ألوذ به *** سواك عند حلول الحادث العمم

فانظر كيف نفى كل ملاذ ما عدا عبد الله ورسوله صلى الله عليه وسلم، وغفل عن ذكر ربه ورب رسول الله صلى الله عليه وسلم، إنا لله وإنا إليه راجعون. وهذا باب واسع، قد تلاعب الشيطان بجماعة من أهل الإسلام حتى ترقوا إلى خطاب غير الأنبياء بمثل هذا الخطاب، ودخلوا من الشرك في أبواب بكثير من الأسباب. ومن ذلك قول من يقول مخاطبًا لابن عجيل:

هات لي منك يا ابن موسى إغاثة *** عاجلًا في سيرها حثاثة

فهذا محض الاستغاثه التي لا تصلح لغير الله، لميت من الأموات قد صار تحت أطباق الثرى من مئات السنين. وقد وقع في البردة والهمزية شيء كثير من هذا الجنس، ووقع أيضًا لمن تصدى لمدح نبينا محمد صلى الله عليه وسلم ولمدح الصالحين والأئمة الهادين ما لا يأتي عليه الحصر، ولا يتعلق بالاستكثار منه فائدةٌ، فليس المراد إلا التنبيه والتحذير لمن كان له قلب أو ألقى السمع وهو شهيد

Reflect—may Allah have mercy upon you—on how many of this Ummah have fallen into prohibited and excessive veneration contrary to what is in the Book of Allah and the Sunnah of His Messenger (peace be upon him), similar to what the author of the Burda states:

O most Noble of all Creation, whose protection can I seek, *** But yours, when the Great Catastrophe overtakes us?

Observe how he negates all means of refuge except for the servant and Messenger of Allah (peace be upon him), neglecting to mention his Lord and the Lord of the Messenger of Allah (peace be upon him). To Allah we belong, and to Him we shall return. This is a vast issue where Satan has deceived many Muslims to the extent that they address non-prophets with similar expressions, entering into Shirk through numerous means. An example of this is someone addressing Ibn Ajeel, saying:

Bring me help, O son of Musa *** Swiftly in its course

This is pure istighatha, which is only appropriate for Allah, directed at a deceased person who has been buried under the soil for hundreds of years. The Burda and the Hamziya contain many such instances, and numerous similar expressions have been directed at our Prophet Muhammad (peace be upon him), as well as at the righteous and the guiding Imams. It is impossible to enumerate them all, nor would doing so provide any benefit. The intent is merely to offer a warning and an admonition to those who have a heart or give an ear while being heedful.[2]

Ismail ibn Abdul Ghani ibn Wali Allah al-Dihlawi al-Hanafi:

Al-Dihlawi referred to the excessive praise found in the eulogistic poems of the later generations, which often attribute knowledge of the unseen to the Prophet Muhammad (peace be upon him). Although he did not mention the Burda by name, the discerning reader can make the necessary deduction.

After citing the hadith of the servant girl who said, "We have a prophet who knows what will happen tomorrow," and the Prophet's (peace be upon him) response to her, "Leave this, and say what you were previously saying," he commented:

وقد دل هذا الحديث على أنه لا يصح أن يعتقد الإنسان في نبي أو ولي وإمام أو شهيد أنه يعلم الغيب، حتى لا يصح هذا الاعتقاد في حضرة الرسول صلوات اللَّه وسلامه عليه، ولا يصح أن يمدح بذلك في شعر أو كلام أو خطبة، أما ما اعتاده الشعراء من المبالغة والإسراف في مدح الرسول صلى اللَّه عليه وسلم أو غيره من الأنبياء والأولياء والصلحاء والمشايخ أو الأساتذة، فتخطوا في ذلك حدود الشرع، ونعتوهم في بعض الأحيان بما يليق بالله تعالى، فإذا عورضوا قالوا: إن الشعر جماله المبالغة، وكل شعر تجرد عن المبالغة فهو بالنشر أشبه منه بالشعر، ولكن لا يصح هذا الاعتذار، فإن النبي صلى اللَّه عليه وسلم نهى جواري الأنصار عن أن ينشدن شعرا نسب إليه في علم الغيب، فما ظنك بعاقل يقول مثل هذا الشعر أو يستحسنه؟! أخرج البخاري عن عائشة رضي اللَّه عنها قالت: «من أخبرك أن محمدا صلى اللَّه عليه وسلم يعلم الخمس التي قال اللَّه تعالى: {إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ} فقد أعظم الفرية». وهذه الخمس هي التي ذكرها اللَّه في آخر سورة لقمان، فقال: {إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ} [لقمان: ٣٤]. وأخرج البخاري عن أم العلاء قالت: قال رسول اللَّه صلى اللَّه عليه وسلم: «والله، لا أدري وأنا رسول اللَّه ما يُفعل بي ولا بكم

This hadith indicates that it is incorrect to believe that a prophet, saint, imam, or martyr knows the unseen. Such a belief is not even valid in the presence of the Prophet (peace be upon him), nor should it be expressed in poetry, prose, or sermons. However, poets have become accustomed to exaggeration and excess in their praise of the Prophet (peace be upon him) or others among the prophets, saints, the righteous, sheikhs, or teachers, exceeding the limits set by Islamic law. They sometimes describe them with attributes befitting only Allah. If challenged, they argue that the beauty of poetry lies in exaggeration, and any poetry devoid of exaggeration is more akin to prose than poetry. This excuse is invalid, as the Prophet (peace be upon him) forbade the servant girls of the Ansar from reciting poetry that attributed knowledge of the unseen to him. What, then, can be said of a rational person who composes or admires such poetry? Al-Bukhari narrates from Aisha (may Allah be pleased with her) that she said: ‘Whoever tells you that Muhammad (peace be upon him) knows the five things mentioned by Allah in His verse: {Indeed, Allah alone has knowledge of the Hour, has fabricated a great lie.’ These five things are mentioned by Allah at the end of Surah Luqman: {Indeed, Allah alone has knowledge of the Hour, sends down the rain, knows what is in the wombs, and no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted} [Luqman: 34] Al-Bukhari also narrates from Umm al-Ala’ that the Messenger of Allah (peace be upon him) said: ‘By Allah, even though I am the Messenger of Allah, I do not know what will be done to me or to you.’[3]

Mahmoud Shukri Al-Alusi Al-Hanafi:

He, may Allah have mercy on him, stated:

وأما ما انتقده أهل العلم والدين على كلام البوصيري فكثير جدًّا، من ذلك قوله:

يا أكرم الخلق ما لي من ألوذ به *** سواك عند حلول الحادث العمم…

ومن ذلك قول البوصيري أيضًا في قصيدته البردة في شأن معجزات النبي صلى الله عليه وسلم:

لو ناسبت قدره آياته عظمًا *** أحيا اسمه حين يدعى دارس الرمم

The criticisms by scholars of knowledge and religion regarding Al-Busiri’s words are numerous. Among them is his statement:

O most Noble of all Creation, whose protection can I seek, *** But yours, when the Great Catastrophe overtakes us?

Additionally, in his Burda, Al-Busiri says regarding the miracles of the Prophet Muhammad (peace be upon him):

Were his miracles to be as mighty as his rank, *** Just the sound of his name would bring dead bones to life

After citing the commentators, Al-Alusi remarked:

ولا يخفى ما في هذا الكلام من الغلو، فإن من جملة آياته صلى الله عليه وسلم القرآن العظيم الشأن، وهو الكتاب الذي لا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ، وهو الكتاب الذي أنزله نورًا وجعله مهيمنًا على كل كتاب، وهو الكتاب الذي أنزله وفضله على كل حديث قصه، وجعله فرقانًا فرق به بين الحلال والحرام، وقرآنًا أعرب به عن شرائع الأحكام، وكتابًا فصله لعباده تفصيلًا، ووحيًا أنزله على نبيه محمد صلى الله عليه وسلم تنزيلًا، وجعله نورًا يهتدى به من ظلم الضلالة والجهالة باتباعه، وشفاء لمن أنصت بفهم التصديق إلى استماعه، وميزان قسط لا يحيف عن الحق لسانه، ونور هدى لا يطفأ عن الشاهدين برهانه، وعلم نجاة لا يضل من أم قصد سنته، ولا تنال أيدي الهلكات من تعلق بعروة عصمته، وكيف يحل لمسلم أن يقول: إن القرآن لا يناسب قدر النبي صلى الله عليه وسلم، بل هو منحط عن قدره؟! وهو كلام الله، وكلام الله غير مخلوق، منه بدأ وإليه يعود

It is evident that these statements contain excessive veneration. Among the Prophet’s (peace be upon him) miracles is the magnificent Qur’an, a book that falsehood cannot approach, a revelation from a Wise and Praiseworthy One. It is the book revealed as light and made as a criterion over all other books. It is the book revealed and favored over all narratives, made as a criterion distinguishing between the lawful and the unlawful, and an Arabic Qur’an explaining the laws. It is a book detailed for His servants, a revelation bestowed upon His Prophet Muhammad (peace be upon him), and made as a guiding light to lead those from the darkness of misguidance and ignorance by following it, and healing for those who listen to it with understanding and faith. It is a just scale that does not deviate from the truth, a guiding light whose proof is not extinguished for those who bear witness, a knowledge of salvation that does not mislead those who intend to follow its path, and protection for those who hold onto its safeguard. How can a Muslim claim that the Qur’an does not match the stature of the Prophet (peace be upon him) but rather is beneath his status? The Qur’an is the word of Allah, and the word of Allah is not created; it originates from Him and returns to Him?

Then Al-Alusi quoted from the book Gharaa’ib al-Ightiraab regarding the line by Al-Busiri, stating that it is problematic and difficult to resolve. The entailment of “if” (لو) and the fact that the Qur’an is included among the miracles of the Prophet (peace be upon him) suggest that the great Qur’an is not appropriate to the Prophet’s status—an assertion that is almost unspeakable since the Qur’an is the word of the Most Exalted King.

He further stated:

وأنا أقول الآن مستعينًا بالملك المنان: قد ظفرت بنحو ما ذكرته في مختصر شرح المرزوقي للقصيدة، ونصه -بعد كلام في هذا البيت-: قال الشارح: لم يزل الناس يعترضون هذا البيت لاقتضائه أن ليس فيما أعطيه صلى الله عليه وسلم من الآيات ما يناسب قدره، لأن (لو) حرف امتناع لامتناع، أي: امتنعت الخاصة المذكورة لامتناع أن يناسب قدره العظيم شيء من آياته صلى الله عليه وسلم، وهذا باطل؛ فإن من آياته القرآن العظيم، وهو كلام الله تعالى، والكلام صفة، وشرف الصفة بشرف الموصوف

I now say, seeking assistance from the Benevolent King, that I have found something similar to what I mentioned in the abridged commentary of Al-Marzouqi on the poem. The commentator said: ‘People have always objected to this line because it implies that nothing among the miracles given to the Prophet (peace be upon him) is commensurate with his status. The particle “if” (لو) implies the impossibility of something due to the impossibility of another; in this case, the absence of the mentioned attribute because it is impossible for anything among his miracles to match his great status. This is false because among his miracles is the great Qur’an, Allah’s word. And speech is an attribute, and the nobility of the attribute is derived from the nobility of the described.’[4]

From Al-Alusi’s remarks, it is understood that the author of Gharaa’ib al-Ightiraab—who is the senior Al-Alusi, author of the Qur’anic commentary Ruh al-Ma’ani—also found certain lines from the Burda problematic. He cited Al-Marzouqi’s commentary, noting the consensus of people’s objections to this line, stating: “People have always objected to this line.”

Shaykh Abdullah Al-Ghumari Al-Sufi Al-Ash'ari:

Shaykh Abdullah is one of the prominent later Sufi scholars and a respected authority. He was the Shaykh of Dr. Ali Gomaa and other contemporary scholars. Shaykh Abdullah Al-Ghumari stated:

فإن من جودك الدنيا وضرتها *** ومن علومك علم اللوح والقلمِ

وفي هذا مُبالغة لا دليل لها، ويظهر أن الناظم استند في الشطر الأول من البيت إلى حديث جابر: «أول ما خلق الله نور نبيك يا جابر» وهو حديث طويل جاء فيه: أن الله خلق من نوره صلى الله عليه وسلم العرش والكرسي والملائكة وجميع المخلوقات، وقد ذكره بطوله ابن العربي الحاتمي في كتاب (تلقيح الأذهان ومفتاح معرفة الإنسان) والدياربكري في (تاريخ الخميس من تاريخ أنفس نفيس) في السيرة. وقال السيوطي في الحاوي: إنه غير ثابت. وهو تساهل قبيح، بل الحديث ظاهر الوضع واضح النكارة، وفيه نفس صوفي حيث يذكر مقام الهيبة ومقام الخشية، إلى آخر مصطلحات الصوفية. والعجيب أن السيوطي عزاه إلى عبد الرزاق مع أنه لا يوجد في مُصنفه، ولا تفسيره، ولا جامعه. وأعجب من هذا أن بعض الشناقطة صدَّق هذا العزو المخطئ، فركَّب له إسنادًا من عبد الرزاق إلى جابر! ويعلم الله أن هذا كله لا أصل له…

For surely this world and its companion the Next are from your generosity ***And part of your knowledge is knowledge of the Preserved Tablet and of the Pen

It appears that the poet based the first part of the verse on the hadith of Jabir: ‘The first thing Allah created was the light of your Prophet, O Jabir.’ This long hadith mentions Allah creating the Throne, the Chair, the angels, and all other creations from His light (peace be upon him). This hadith was quoted in full by Ibn Arabi Al-Hatimi in his book Talqih Al-Adhhan wa-Miftah Ma’rifat Al-Insan and by Al-Diyarbekri in Tarikh Al-Khamis min Tarikh Anfas Nafis in the Seerah. Al-Suyuti stated in Al-Hawi that it is not authentic, which is a gross understatement. In fact, the hadith is clearly fabricated and obviously flawed, containing Sufi terminology such as ‘the station of awe’ and ‘the station of fear,’ among other Sufi terms. Astonishingly, Al-Suyuti attributed it to Abdul Razzaq, despite it not being found in his Musannaf, Tafsir, or Jami’. Even more astonishing is that some scholars from the Shanqit believed this erroneous attribution and fabricated a chain of narration from Abdul Razzaq to Jabir. By Allah, none of this has any basis...”

He continued:

والشطر الثاني من البيت لعل الناظم استند فيه إلى حديث اختصام الملأ الأعلى الذي رواه أحمد.. لكنه لا يُفيد ما ادعاه الناظم من أن علم اللوح والقلم من بعض علوم النبي صلى الله عليه وآله وسلم، ففي هذه الدعوى مبالغة ليس عليها دليل. وقد أصلحت هذا البيت بقولي:

فإن جودك في الدنيا وضرتها *** وفي كتابك علم اللوح والقلم

والمقصود أن الغلو في المدح مذموم لقوله تعالى: {لا تغلوا في دينكم} [النساء: 171]، وأيضًا فإن مادح النبي صلى الله عليه وسلم بأمرٍ لم يثبت عنه يكون كاذبًا عليه، فيدخل في وعيد: «من كذب عليَّ متعمدًا فليتبوأ مقعده من النار»، وليست الفضائل النبوية مما يُتساهل فيها برواية الضعيف ونحوه لتعلقها بصاحب الشريعة

As for the second part of the couplet, the poet likely based it on the hadith of the dispute among the exalted assembly narrated by Ahmad… However, this hadith does not support the poet’s claim that the knowledge of the Tablet and the Pen is among the Prophet’s (peace be upon him) knowledge. This claim is an exaggeration with no evidence to support it. I have corrected this couplet with my own saying:

Indeed, your generosity in the world and the next *** And in your book is the knowledge of the Tablet and the Pen.’”

Excessive praise in religious contexts is condemned, as indicated in the Quranic verse: “Do not exaggerate in your religion” (An-Nisa: 171). Moreover, anyone who attributes to the Prophet Muhammad (peace be upon him) something that is not true is considered a liar, thereby falling under the severe warning: “Whoever lies about me deliberately, let him take his seat in Hellfire.” The virtues of the Prophet are not to be taken lightly, nor should they be based on weak narrations and the like, due to their connection with the founder of the Sharia.”[5]

He further stated:

ويقولون أيضًا: كان جبريل خادمًا للنبي صلى الله عليه وسلم، وهذه قلة أدب في حقّ رسولٍ عظيم، قد فضَّله بعض العلماء على النبي صلى الله عليه وسلم، والواجب أن يكون كلام المسلم عن الأنبياء والملائكة في غاية الاحترام، ولا يأتي بكلمة فيها جفوة أو نقص، مثل هذه الكلمة، ومثل قول صاحب البردة:

وقدمتك جميع الأنبياء بها *** والرسل تقديم مخدوم على خدمِ

وهذا قبيح، والأنبياء إخوة، ليس فيهم خادم ومخدوم، والنبي صلى الله عليه وسلم يقول: «الأنبياء إخوة لعلّات؛ أمهاتهم شتَّى ودينهم واحد». ولما عرج إلى السماء كان كل نبي لقيه في السموات يُجيبه بقوله: مرحبًا بالنبي الصالح والأخ الصالح. وقد أصلحت هذا البيت بقولي:

وقدمتك جميع الأنبياء بها *** وأكرموك لفضلٍ فيك من قدمِ

They also claim that Gabriel was a servant to the Prophet Muhammad (peace be upon him). This is a disrespectful statement regarding a great messenger, whom some scholars have ranked above the Prophet Muhammad (peace be upon him). Muslims are required to speak about the prophets and angels with utmost respect, avoiding any terms that imply disrespect or diminution. This includes statements such as the one found in the Burda:

Thus, all the Prophets and Messengers gave precedence to you, *** The precedence of a master over those who serve him

This is repulsive. The prophets are brothers, with none being a servant or master over the others. The Prophet Muhammad (peace be upon him) said: ‘The prophets are paternal brothers; their mothers are different but their religion is one.’ When he ascended to the heavens, every prophet he met greeted him by saying, ‘Welcome, O righteous prophet and righteous brother.’ I have corrected this couplet with my saying:

Thus, all the Prophets and Messengers gave precedence to you, *** And honored you for the virtue bestowed upon you.[6]

Recommended Reading:

Ibadah Discourse

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[1] Al-Istighatha wal-Radd ‘ala al-Bakri, pp. 207-209

[2] Ad-Durr an-Nadheed fi Ikhlas Kalimat at-Tawheed, pp. 59-60

[3] Risalat Taqwiyat al-Iman, pp. 108-109

[4] Ghayat al-Amani fil Radd ‘ala an-Nabahani, vol. 2, pp. 424-425

[5] Mulhaq al-Burda, p. 7

[6] Mulhaq Qasidat al-Burda, p. 10