Contents > Chapter 10: Excessive Praise for the Messenger of Allah > The Qasidah of Moulana Jamee


The Qasidah of Moulana Jamee[1]

Moulana Zakariyah mentions in ‘The Virtues of Darood’[2], “The Qasidah[3] of Hazrat Moulana Jamee (a renowned Sufi saint) is in Persian. “A story has been reported by him related to this Qasidah that when Moulana Jamee went for Hajj, he intended to recite this Qasidah at the grave of the Messenger of Allah (sallallahu alaihi wa-sallam). The ruler of Mecca dreamt of the Messenger of Allah (sallallahu alaihi wa-sallam), who said to him, “Do not let him (Moulana Jamee) go to Medina.” The Ruler of Mecca prohibited Moulana Jamee from leaving for Medina but the Moulana managed to leave for Medina secretly. The Messenger of Allah (sallallahu alaihi wa-sallam) again came in the dream of the ruler of Mecca and said: “He has started for Medina, Do not let him on his way to Medina.” Upon this, Moulana Jamee was brought back to Mecca, and imprisoned. The Messenger of Allah (sallallahu alaihi wa-sallam) again came in the dream of the ruler of Mecca, and said, “He is not guilty. He has composed a few couplets for me and wanted to recite them before my grave. If he recites them over there, I will bring forth my hand to shake with him and that may be a cause of confusion among the people.”


Moulana Zakariyah says, “The Qasidah of Hazrat Moulana Jamee is in Persian. The Nazim of our Madras a (school), Moulana Asadullah has much interest in Persian, especially in Persian poetry. He is also one of the major Khalifah of Moulana Ashraf Ali Thanvi”. Moulana Asadullah translated the Mathnavi by Moulana Jamee, the sections[4] of which have been given below:


“O the enchanting flower! Delight us with your sweet odour,

wake up from your sweet dream and enlighten our hearts.

O Prophet of Allah! Come out from the Green dome in the courtyard

and walk with your feet over our heads.

O Prophet of Allah! Help us as we are humble

and helpless and console the hearts of your lovers.

How fortunate were we to visit you

and use the dust of your streets as eye-powder.

How fortunate were we to circumbulate the holy tomb

and the Green dome like a mad, and to cry aggrieved.

Though the dust and dirt is harmful for the eyes

but (because of its holiness) we desired to make an ointment of it for the eyes.

I am tired of my inordinate appetites.

O Prophet of Allah! Be kind and merciful upon this humble servant.

If you would not take care of such helpless

and unavailing servants then they will be losers.”


Also a few couplets[5] from Muhammad Qasim, the founder of Deoband


“If thou (Allah) had not created him the universe would not have been created.

O leader of the universe! I could only address you if Jibreel helped me.

All the universe is in existence because of you.

O Prophet of Allah! If somebody says that you are the center of the universe, he is right.

All the things in the universe came into origin from nothing only because of you.

O Prophet of Allah! And you are having the speed of light.

Prophet Moosa was desirous to see Allah, and Allah was desirous for you.

(Addressing himself, Moulana Qasim says)

Though Qasim is a sinner and blemished, he is proud of being a devotee as he relies on you.

On hearing that you are the intercession for a sinner,

I have collected a huge amount of sins (so that they may be counted as devotions)

The Almighty’s consent takes so much care of your prayer

that even the firm destiny has been ignored for its answer.

Because of the huge amount of sins even the dogs treat my name as an abuse

but I am proud of your name and your relationship.

If you do not care for us then there is no one to bother about

and nobody to be sympathetic with us.

The boat of my hopes is surrounded by the waves of fear and confidence,

and I desire that my name may be included as a dog of (the streets of) Medina.

May I live with the dogs of your Haraam

and when I die may my corpse be eaten by the vultures of Medina.”


In these Qasidahs, Allah’s Messenger (sallallahu alaihi wa-sallam) is praised with falsehood and described with characteristics which Allah did not describe him with, nor did he (sallallahu alaihi wa-sallam) describe himself with them. Some characteristics are also those, which are unique to Allah and cannot be used to describe any of the creation, like “The Almighty’s consent takes so much care of your prayer that even the firm destiny has been ignored for its answer?”


“Verily, Allah does what He wills.”[6] And Allah’s Messenger (sallallahu alaihi wa-sallam) was commanded to say ‘InshaAllah’, ‘if Allah wills’, whenever he intended to do an act, Allah says: “And never say of anything that I shall do such and such tomorrow.’ Except with the saying, ‘if Allah wills.’”[7]


The Messenger of Allah (sallallahu alaihi wa-sallam) even rebuked the man who said to him (sallallahu alaihi wa-sallam): “As Allah and you wish.’ The Prophet (sallallahu alaihi wa-sallam) said: “Have you made me and Allah equal? Instead (you should say) as Allah alone wishes.”[8]


The Qasidas mentioned in Fazaail-e-Aamaal make no distinction between the Right of Allah and the right of Allah’s Messenger (sallallahu alaihi wa-sallam). Worship is the sole Right of Allah, which also includes seeking help, supplication, hope, circumambulation and seeking intercession. But in their couplets, Moulana Jamee and Moulana Muhammad Qasim Nanotwi have attributed these acts of worship to the Messenger of Allah (sallallahu alaihi wa-sallam), which is Shirk.


The Messenger of Allah (sallallahu alaihi wa-sallam) was very strict with regards to the matters of Aqeedah, and he firmly opposed any expression of Shirk. Once, a companion addressed him saying: ‘You are our master.” He said: ‘The Master is Allah, the Blessing Giver, the Exalted.’ And when they (the Sahabah) described him saying: “You are the best of us and most beneficent among us.” He (sallallahu alaihi wa-sallam) said: “Say what you came for to say and let not Shaytaan make you his followers, enticing you to make presumptuous statements.”[9]


Although, Allah’s Messenger (sallallahu alaihi wa-sallam) is the best of mankind and the most honorable of all, yet he forbade his companions to address him with titles like, ‘you are the master, the best of us,’ or ‘the greatest of us’, just to keep them away from excess in praising him and safeguard the Tawheed (Oneness of Allah). He instructed them to call him by the two attributes, which are the best and the highest of rank a slave can reach, he said: “…Indeed, I am a slave of Allah. So say: ‘The slave of Allah and His Messenger (sallallahu alaihi wa-sallam).”[10] These attributes neither imply excess nor danger to the Aqeedah…


Seeking help and supplication from Allah’s Messenger

The Qasidah of Hazrat Moulana Jamee mentions, “…O Prophet of Allah! Help us as we are humble and helpless and console the hearts of your lovers…” But Allah, the Exalted, says in the Qur’aan: “It is He (Allah) Who responds to the distressed one, when he calls Him; and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any god with Allah? Little is that you remember!”[11]


The above-mentioned Qasidas clearly mention supplicating to Allah’s Messenger (sallallahu alaihi wa-sallam), which is clear Shirk, Allah commanded the Prophet (sallallahu alaihi wa-sallam) to inform his followers: “Say (O Muhammad (sallallahu alaihi wa-sallam)): ‘I have no power to bring good or avert harm even for myself, except if Allah will…”[12]


At-Tabaranee narrates: “During the days of the Prophet (sallallahu alaihi wa-sallam), there was a hypocrite who used to harm the believers, some of them said: ‘Come with us while we appeal to Allah’s Messenger for assistance, against the hypocrite.” The Prophet (sallallahu alaihi wa-sallam) replied: “Verily, no one should seek to me for assistance. Indeed, it is Allah, Who is to be sought for assistance and help.” [See Kitaab at-Tawheed by Shaikh al-Islam Muhammad Ibn Abdul Wahhab (pg. 59)]


The Messenger of Allah (sallallahu alaihi wa-sallam) said: “If you ask in prayer, ask only Allah, and if you seek help, seek it only from Allah.”[13]


Seeking Intercession from Allah’s Messenger 

Even though Prophet (sallallahu alaihi wa-sallam) is granted the right to intercede for his Ummah on the Day of Judgment, intercession is to be asked from Allah alone, because Allah says in the Qur’aan “To Allah belongs all intercession.”[14] And “Who is he that can intercede with Him except with His Permission.”[15]


Allah says about the Day of Judgment, when His Messenger (sallallahu alaihi wa-sallam) will intercede… “They will not be able to intercede except for him with whom He is pleased.”[16]


And when the verse: “Warn the relatives…”[17] was revealed, Allah’s Messenger (sallallahu alaihi wa-sallam) said: “O people of Quraysh, secure your deliverance from Allah (by doing good deeds), for I cannot avail you anything before Allah…O Fatima, daughter of Muhammad (sallallahu alaihi wa-sallam), ask me whatever you wish (in this life from my wealth), but I have nothing which can avail you against Allah.”[18]


Abu Hurayrah (radhi allahu anhu) asked the Prophet (sallallahu alaihi wa-sallam): “Who will be the happiest of people with your intercession? He (sallallahu alaihi wa-sallam) said: “Whoever said ‘La ilaha illa-Allah’ sincerely with pure intention from his heart.” So, this intercession is only for those people with pure intent, if Allah so Wills, and it will not be for those who commit Shirk. And whosoever seeks intercession from someone other than Allah commits Shirk and becomes unworthy of the intercession!


False Belief

These Qasidas also propagate a false belief that Allah created the universe and everything in it for the sake of Allah’s Messenger (sallallahu alaihi wa-sallam), in the words: “All the universe is in existence because of you… All the things in the universe came into origin from nothing only because of you.” This idea is based on a fabricated narration[19] and is in direct contradiction to the belief of the Qur’aan, where Allah says: “I did not create Jinn and mankind except for my worship.”[20] The only purpose of creating mankind is the sole worship of Allah.


As regards to the story, which Moulana Zakariyah mentions concerning the Qasidah; anyone who understands the above refutation of the Qasidah, will certainly realize the falsity of the story and refuse that the Messenger of Allah (sallallahu alaihi wa-sallam), who taught the Tawheed (Oneness) of Allah throughout his life and earnestly supplicated to Allah to protect his grave from becoming an idol, would never bring forth his hand to shake with Hazrat Moulana Jamee!! Allah’s Messenger supplicated: “O Allah, Let not my grave be an idol, May the curse of Allah be upon the nations who took the graves of their Prophets as places of worship.”[21] Allah’s Messenger (sallallahu alaihi wa-sallam) would never express his appreciation for a heretic who likes to do exactly what he (sallallahu alaihi wa-sallam) feared, much less come out of his grave and shake hands. Rather he (sallallahu alaihi wa-sallam) cursed at such people!

[1] Abd al Rehman Jami (d. 898/1492), a mystic, philosopher and poet, was born in Jam in Khurasan. Besides many works in poetry, Jami wrote a large commentary on Fusus ‘l-Hikam of Ibn Arabi and a short one, Naqd an-Nusus, the exposition of the basic doctrines of Wahdat al-Wajood; Lawai’ih, partly in prose and partly in verse, a work on theology and an introduction to the lives and teachings of almost 600 Soofis, Nafahat ‘l-Uns. [For his poetry see: A.J.Arberry: Classical Persian Literature (London, Allen & Unwin, 1958), p.425-50] [Soofism and Shari’ah, p.149]

[2]  Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Durood, (Arabic Qasidah for the Holy Prophet), p.157. (Edt. 1985, Published by Dini Book Depot - Delhi).

[3] (Qasidah) Eulogy, i.e. a speech or writing in praise of a person, especially a set oration in honor of a deceased person. [The World Book Dictionary]

[4] Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Durood, (Arabic Qasidah for the Holy Prophet), p.157,  couplet nos. 3, 10, 11, 14, 16, 19, 25 and 26.

[5] Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Durood, (Arabic Qasidah for the Holy Prophet), p.160. (Edt. 1985, Published by Dini Book Depot - Delhi).

[6] Soorah al-Hajj (22): 14.

[7] Soorah al-Kahf (18): 23-24.

[8] al-Musnad, vol. 2, no. 253.

[9] Abu Dawood.

[10] Saheeh al-Bukharee, vol. 6, no. 478.

[11] Soorah an-Naml (27): 62.

[12] Soorah A’raf (7): 188.

[13] Collected by at-Tirmidhee, Saheeh Sunan at-Tirmidhee (vol. 2, no. 2043) Mishkat al-Masabih (vol. 2, no. 1099).

[14] Soorah az-Zumar (39): 44.

[15] Soorah al-Baqarah (2): 225.

[16] Soorah a-Ambiya (21): 28.

[17] Soorah ash-Shoorah (26): 214.

[18] Saheeh al-Bukharee vol. 4, no. 727-728, and Saheeh Muslim vol. 1, no.402.

[19] See Silsilah Ahaadeeth ad-Da’eefah by Shaikh al-Albanee no. 282.

[20] Soorah adh-Dhariyat (51): 56.

[21] Collected by Imaam Ahmad (vol. 2, no. 246), Ibn Sa’d in at-Tabaqat (vol. 2, no. 362) and Abu Na’eem in al-Hilyah (vol. 7, no. 317).