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Al-Busiri was of Algerian-Berber origin and lived in Egypt and was an adherent of the Sufi Shadhili order (tariqah) that are known for their ghuluw and heretical rituals to this very day (especially in Egypt). The Qasidah al-Burdah (‘Ode of the Mantle’), or al-Burda for short and known in Arabic also as الكواكب الدرية في مدح خير البرية is a 13th-century ode of praise of the Messenger of Allah composed by a Sufi mystic named Sharaf al-Din Muhammad ibn Saeed al-Busiri al-Sanhaji (1211–1294). So addressing any beloved person in poetry is absolutely fine (like someone addressing his beloved late mother) as it is not worship ( du’a) to begin with, however, this does not justify exaggeration let alone blatant shirk statements and justification for pagan rituals where the saints are invoked in times of need. he doesn’t invoke him in du’a for madad (as extreme Sufis do) let alone invoking his cousin and his descendants (as the Rafidah do). The reality is that the grave worshippers ( Quburis) misuse and decontextualise statements by the likes of Imam al-Saffarini who in their poems address the Prophet ( ﷺ) directly in his presence at the day of Judgement i.e. ‘beseeching from the buried saints in supplication), yet the grave worshippers claim that he was in favour and thus the practices of those who invoke other than Allah in supplication are justified. A prime example would be Imam al-Saffarini, a Hanbali-Athari authority who has never endorsed nor advocated the pagan and polytheistic practice of seeking Istighatha/Isti’anah/Istamdad (i.e. However, some poems are indeed mistakenly identified by some as containing ghuluw or even shirk. as in being loyal) of their favourite shaykhs, imams, pirs, etc. With these excuses, almost everything can be justified and has been justified and attributed to the Prophet ( ﷺ), his Ahlul-Bayt, and the rest of the Awliya under the pretext of ‘loving and honouring them.’ With such excuses, the Rafidah and Mutasawwifah even justify referring to themselves as dogs (i.e. Above all, these sections, which function as extensions of the "madīḥ" (praise) section of the poem, confirm the mamdūḥ's ability to grant the request that the poet-supplicant makes: the Prophet's intercession (shafā'ah) on the Day of Judgment.One of the excuses that the extremists ( ghulat) from amongst the mystic Sufis and Rafidah employ in order to justify their heresies, is the claim that their blatant kufriyat are merely metaphors, poetry, etc. This is intended to establish the eternal veracity of Muḥammad's prophethood and message (Islam), and its continued efficacy for both the Community and the individual believer. The result is that these sections of the Burdah provide a polemic that promotes an ideology of Islamic Manifiest Destiny. Second, through the intricate rhetorical workings of badī' devices, the poet elicits from "historical" events in the Prophet's life cosmic and timeless connections and associations. This accomplishes two goals: first, by expressing the Prophet's Miracles, the Night Journey and Ascension, the Miraculousness of the Qur'ān and the Prophet's Jihād and Campaigns in the robust metalanguage identified with the period of Arab-Islamic cultural and political hegemony, the poet creates a mythic concordance between the two eras.
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It argues that the central portions of the "Burdah," Parts IV to VIII, which are derived from prose sources for the "Sīrah" (biography) of the Prophet, have been poetically recast in the rhetorically ornate badī' style of the High 'Abbāsid period. This study of the celebrated 7/13th century "madīḥ nabawī" (praise poem to the Prophet Muḥammad), al-Būṣīrī's "Qaṣīdat al-Burdah" (Mantle Ode), takes as its premise the supplicatory structure of the ode expounded in the author's earlier study of the poem, "From Text to Talisman" (2006).