Dear beloveds of Allaah,
My dear brothers and sisters whom I love for Allaah's sake, because He is He ('Huwa Huwa'), the Most Beautiful Sweetheart without otherness, the One and the Only,
On the occasion of the birthday of Allaah's Most Beloved and our Most Beloved Master, Hadhrat Muhammad, Allaah's everlasting peace and blessings be upon him, his pure family, and his noble companions, we may remind ourselves of the exceedingly beautiful Qashiidah al-Burdah.
As you may already know, Mawlid al-Burdah was compiled by the great Sufi of the Syadzili Order, Hadhrat Syaraf ad-Diin Abuu 'Abdillaah Muhammad ibn Sa'iid ibn Hammaad asy-Syadzili, radhi Allaahu Ta'aalaa anh. This beloved Wali of Allaah, whose resting place is located in Iskandariyyah, Egypt, is commonly known as al-Imaam Abuu 'Abdillaah al-Buushiiri.
The word 'Burdah' especially refers to the Black Mantle of the Holy Prophet Muhammad (s), which in the Thariiqah represents the highest state of Spiritual Inheritorship, Khilaafah ar-Ruuhaaniyyah. This is given to the Wali Quthb of the age upon reaching the Highest, Most Hidden Station of the Mi'raaj (al-Maqaam al-Akhfaa), which encompasses the Furthest Tree, the Muhammadan Tree of the Knowledge of Allaah's Essence (Sidr al-Haqiiqah al-Muhammadiyyah). May Allaah unveil the Quthb, the Perfect Wali and Mu'allim, of this age for us in our own life time.
The story behind the compilation of this Qashiidah of surpassing emotional beauty is commonly known. Once, at a stage of his life, Hadhrat Abuu 'Abdillaah al-Buushiiri (r) suffered from nearly total paralysis of his body. Death seemed inevitable. He simply could not rise from bed for a long time. Then he decided to compile the Qashiidah for the Holy Prophet (s), out of Sheer, Unparalleled Love, and with the hope of gaining the Prophet's intercession (syafaa'at). Upon the completion of his compilation, in his sleep, he saw the Beloved Prophet (s), who smiled at him. The Holy Prophet (s) wiped and cleansed the face of Hadhrat al-Buushiiri (r) with his own holy hand, the blessed hand of Mercy, with Light (Nuur). Upon this, the Holy Prophet (s) took his Black Mantle off himself and placed it upon Hadhrat al-Buushiiri (r). Once he woke up, he found that his paralysis had been totally healed.
Know that the Islamic Thariiqah is nothing else but the observance of the Sunnah of the Prophet (s), not just by performing it, but also by witnessing the Prophet himself (his Reality), making him present in one's ruuh, which is equivalent to Utmost Love, Respect, and Knowledge of the Holy Prophet of Allaah (s).
The perfection of the Thariiqah is Shalaat itself, which is the Witnessing of al-Wujuud adz-Dzaatiyyah (Allaah Ta'aalaa), known as al-Musyaahadah al-Hudhuuriyyah. As Divine Command ('Amr al-Qadr), Shalaat is the Total Manifestation of 'Aalam Laahuut (al-Martabah al-Ghayb al-Muthlaq) in 'Aalam Syahaadah. Of all the constitutive elements of the Noble Syarii'ah, we know that only Shalaat was revealed directly to the Holy Prophet (s) in Allaah's Presence, in the State of Origin of Origins, without an intermediary whatsoever, without the presence of Hadhrat Jibra'il (a), that is, at the Highest Point during his blessed Mi'raaj, where none prevails but Allaah, al-Haqq 'Azza wa Jalla, His Essence, His Oneness.
Shalaat, with its totality of configurations (Dzikr and Harakaat), is the Whole Universe unified in itself, al-Kaun al-Jaami'. As such, of all the creations of Allaah, only the Muhammadan Man can perform it, thereby truly worshiping Allaah. This is the 'Amr which Allaah has offered, in a challenging way, to the mountains, seas, planets, stars, heavens, etc., only for them to refuse it out of humble incapacity. Therefore, know and uphold this Honor, which is a gift from the Prophet's Mi'raaj!
In Shalaat, Qiyaam represents Allaah's Essential He-ness (Primacy) and Oneness, al-Huwiyyah al-Ahadiyyah ash-Shamadiyyah. Rukuu' encompasses the 'Arsy (al-Walaayah), the Distance of Two-Bows' Length (Qaaba Qawasayn) and whatever secrets it contains. Following this, Sujuud is referred to in the Qur'aan as the Station of 'Closer Still' (aw 'Adna), which is al-'Ayn al-Ghayb al-Ahadiyyah, the Station of Absolute Prophethood (Nubuwwah al-Muthlaq) and Unrestricted Original Manifestation (Tajalli al-Muthlaq al-Muhammadiyya), where the Mushalli is said to 'disappear from creationality', witnessed and absorbed only by Allaah to exist in His Essential Oneness. This is the very Station of our Most Beloved Prophet, Sayyidinaa Muhammad, who alone is 'Abd Allaah (the Locus-Gatherer of States and the Being of Reality). In it is the Secret of Complete Annihilation (Fanaa'), Annihilation from Annihilation (Fanaa' 'an al-Fanaa'), and Subsistence (Pure Existence, Baqaa' bi Qiyaam al-Ahadiyyah al-Hudhuuriyyah) in Allaah's Essence. Additionally, afterwards, Tasyahhud represents the State of Allaah's Representative in 'Aalam Syahaadah (Khaliifah, or al-Martabah al-'Adamiyyah al-Malakiyyah), who has completed the Mi'raaj and received the grace and secrets of the Names and Attributes of Allaah by means of witnessing the Muhammadan Reality in the Divine Solitary Presence (al-Hadhrah al-Ahadiyyah), which is endowed upon him by means of 'Overflowing' (Faydha).
Shalaat represents the Maqaam of Sayyidinaa Muhammad, the Seal and Master of Prophets, which is said to be 'neither of the East nor of the West', neither merely outward (zhaahir) nor merely inward (baathin), for such still represents creational division, but rather at the Unifying, Self-Inclusive Origin. Hence, Shalaat encompasses Syarii'ah, Thariiqah, Haqiiqah, and Ma'rifah at once, in the most perfect sense. It is the Tree of Absolute Certainty, Syajarah al-Yaqiin, from which springs forth the Abundance of Reality, al-Kautsar. Its foundation and pillars are Divine Knowledge, 'Ilm al-Yaqiin. Its heart is the everlasting Fruit of Musyaahadah, which is Haqq al-Yaqiin. Islaam, the greatest of religions, in fact, THE ONLY RELIGION, stands entirely on the Pillar of Shalaat. Islaam excels all other religions precisely because of its own Reality, because of the completeness of Shalaat and the perfection of the Way towards knowing Allaah, al-Ahad, as He should be known.
Always remember, beloveds of Allaah, that Tashawwuf, described in a single word, is none other than Shalaat. Other definitions, at this essential stage, are not acceptable. While the Primacy of Allaah's Existence in 'Aalam Syahaadah can be known by means of logic and reflection, only a perfect 'Aarif, Wali, Zaahid, and Mushalli may know Allaah as Allaah, that is, Allaah as He should really be known in Himself, in His own Essence, in His own Oneness (for whom the verbal Syahaadah simply becomes 'Huwa Huwa'). For this reason, Syaikh al-Akbar Ibn al-'Arabi (r) has said, "For Ahl al-Haqiiqah, the only Tangible Reality in the Universe is Allaah, while the rest (multiplicity, al-katsrah) is merely sensible. For ordinary people, it is the contrary." That is, once the Saalik has arrived at the Divine Presence (a state referred to as al-Wushuul), he is able to see Allaah in Allaah, whether or not the creational Universe, in its entirety, exists. This is because the Perfect Man (al-Insaan al-Kaamil), who himself is the Unifying Great Name (al-Ism al-A'zham al-Jam'iyyah), is Allaah's Essential Image (Shuurah adz-Dzaatiyyah), while the entire Universe is but a mirror in its restricted appearance, displaying that Image as well as Allaah's Names and Attributes.
Those who deviate from the notion that Shalaat is Primary, Waajib (Fardh 'Ayn), while saying, "We are the people of Haqiiqah, no longer are we bounded by anything; what is the use of Shalaat (Syarii'ah), which is only for lay people?" are known as Sufi-claimers and zindiiqs. They are idiots who merely pretend to be capable of philosophizing. They are slaves of their own nafsi imaginations and wanderings. Without Allaah's Mercy, they shall be blind eternally, though they may appear to enjoy it, mistaking Imagination (Khayaal) for Divine Knowledge (Ma'rifah al-Ilaahiyyah), 'Aalam Mitsaal for 'Aalam Laahuut, and Shadow (Zhill), especially of the Isthmus (Barzakh) of the Absolute Unseen itself, for the Real (al-Haqq). May Allaah protect us all from them, from their teachings.
Let us honor the Most Beloved Prophet (s) on his birthday by perfecting our Shalaat. This is mostly a reminder for myself, a sinner who is ashamed of how far he is left behind the Caravan of Love and Knowledge of Ahl Allaah. Don't be like me in my laziness, but hasten towards Allaah, towards His Infinite Mercy and Beautitude, through the Available Means.
Bismillaahi-r-Rahmaani-r-Rahiim
Allaahumma shalli wa sallim wa baarik daa'iman abadaa
'Alaa Habiibika Khayri-l Khalqi kullihimi
Yaa Rabbi bi-l Mushthafaa balligh maqaashidanaa
Wa-ghfir lanaa maa madhaa yaa waasi'a-l karami
Wa-ghfir Ilaahi likulli muslimiina bimaa
Yatluuhu fii-l Masjidi-l Haraami wa fii-l Masjidi-l 'Aqshaa
Bijaahi man baytuhu fii thaybatin harami
Wa ismuhu qasamun min a'zhami-l qasami
Yaa Allaahu, Hayy Allaahu
Haqq Allaahu, Huu Allaahu
Yaa Huwa man laa Huwa illaa Huwa
Yaa Rabbi wa'dzan lisuhbi shalaatin minka daa'imatin
'Alaa-n-Nabiyyi bimunhallin wa munsajimi
Maa rannahat 'adzabaati-l baani riihu shabaa
Wa athraba-l 'iisa haadi-l 'iisi binnaghami
Fa innahuu syamsyu fadhlin hum kawaakibuhaa
Yuzh-hirna anwaarahaa li-n-naasi fizhzhulami
Fahuwalladzii tamma ma'naahu wa shuuratuhu
Tsummashthafaahu habiiban baari'an-nasami
Munazzahun 'an syariikin fii mahaasinihi
Fajawharu-l husni fiihii ghayru munqasimi
Huwa-l Habiibulladzii turjaa syafaa'atuhu
Likulli hawlin mina-l ahwaali muqtahimi
Faaqan nabiyyiina fii khalqin wafii khuluqin
Wa lam yudaanuuhu fii 'ilmin wa laa karami
Wa kulluhum min rasuulillaahi multamisun
Gharfan mina-l bahri aw rasyfan mina-d-diyaami
Allaahumma shalli 'alaa Nuuri Sayyidinaa Muhammadin
Nuuri Wajhika-l Mu'abbadi-l Jalaali wa-l Jamaali
Nuurun 'alaa Nuuri
Allaahumma shalli 'alaa Haqiiqati Sayyidinaa Muhammadin
Nuuri-l 'Arsyi-r-Rahmaaniyyati
Wa Sirri-l Ghaybi-r-Rahiimiyyati
Wa Thuuri-t-Tajalliyyati-dz-Dzaatiyyati
Allaahumma shalli 'alaa Ruuhi Sayyidinaa Muhammadin
'Ayni-l Ghaybi-l Ahadiyyati-l Jam'iyyati
Allaahumma shalli ‘alaa Sayyidinaa Muhammadin
Dzi-l Maqaami-l A'laa wa Majmaa'i-n-Nuurayni
Allaahumma shalli ‘alaa Sayyidinaa Muhammadin
‘Abdika wa Rasuulika-n-Nabiyyi-l Ummiyyi
Fii-l arwaahi wa ‘alaa jasadihii
Fii-l ajsaadi wa ‘alaa qabrihii
Wa fii-l qubuuri
Allaahumma shalli ‘alaa Sayyidinaa Muhammadin Nuuri-l Hudaa wa-l Qaa'idi ilaa-l khayri
Wa-d-daa’ii ilaa-r-rusydi Nabiyyi-r-Rahmati wa Imaami-l Anbiyyaa'i wa-l Muttaqiina
Wa Rasuuli Rabbi-l ‘Aalamiina laa nabiyya ba’dahu
Kamaa ballagha risaalataka wa nashaha li-‘ibaadika
Wa talaa aayaatika wa aqaama huduudaka
Wa wafaa bi ’ahdika wa anfadza hukmaka
Wa amara bithaa‘atika wa nahaa-‘am-ma’shiyatika
Wa liyyakalladzii tuhibbu-an-tuwalliyahu ra’aadaa ‘aduwwakalladzii tuhibbu-an-tu’aadiyahu
Wa shall-Allaahu ‘alaa Sayyidinaa wa Mawlaanaa Muhammadin
Habiibi-l Mahbuubi-l A'zhami
Wa 'alaa Aali wa Shahbihi tsummattabi-'iina fahum
Ahlu-t-tuqaa wa-n nuqaa' wa-l hilmi wa-l karami
La-'alla rahmata Rabbi hiina yaqsimuhaa
Ta'tii 'alas hasabi-l 'ishyaani fii-l qisami
Allahumma inni as'aluka nawwar zhaahirii bi Thaa'atika
Wa baathinii bi Syauqika wa Mahabbatika
Wa qalbii bi Nuuri Musyaahadatika
Wa ruuhii bi Hadhrati Dzaatika
Bi haqqi Nuuri Sayyidinaa Muhammadin
Nuuri kulli Nuuri
Aamin yaa Rabba-l 'Aalamiin
Yaa Arhama-r-Raahimiin
Yaa Rabba-l 'Arsyi-l 'Azhiim
'Isyq Allaah,
Dani
