Kaside-i Bürde - Sherhi Havas and Cannabis-1293

KASIDE-I BÜRDE-COMMENTARY HAVAS AND MARIJUANA
Pages: 304
Size: 13.5 x 19.5
There are artifacts. he gives honor to the one who puts it out there. it gives glory. There are artifacts. it gives honor to where it is placed. it gives glory. There are also works of Honor. it gets its glory from where it is placed. Muhammad Busiri's Qaside I Bürdesi receives the honor and glory from our Prophet Muhammad Mustafa Efendi, the imam of the prophets of the end times. It's up to our readers. this healing treasure is that they take the cure of their problems from the Qasida and take advantage of them.
About The Author
He was born in Egypt in 1212. His family is based on Berbers of Moroccan descent. His childhood and youth were spent here when his family settled in Delasa. There are not enough records of where and what training he received. It is known that he studied the Qur'an from his childhood and memorized the Qur'an. In the later period, he went to Cairo and continued his education. At the Sheikh Abduzzahir Masjid, he also took courses in language and literature along with Islamic sciences. He concentrated mainly on these areas, taking an interest in the sciences of siyer and Hadith. Continuing his education and achieving a certain knowledge, he studied the Torah and the Bible, which are one of the heavenly books. Meanwhile, he began to write rejections against Christians and Jews. He was offered a position in the "hisbe" organization, which carries out activities to protect general morality and public order, which was created to perform the duties of general morality, protection and supervision of public order in Islamic States, but he himself did not accept this position. Although Muhammad, who was in government service at one time, worked for the vizier of that time, Zeyneddin bin Yaqub, this task was short-lived and he decamped from it after a while. He later held finance, clerkship and accounting positions in his town. His life and mission in bilbis did not last long. From here, he also moved to Cairo, where he continued his work. In the meantime, he opened a school to teach children Koran lessons and raise memory. However, because he did not see the interest he had hoped for, he was unable to continue and closed it. After leaving Cairo, Muhammad went to the city of Al-Mahala. Here he was paid a salary by the state. However, he reacted harshly to the deliberate delaying of payment by the Christian officers tasked with giving him the allotted salary, and satirized them in his poems. Here he had an accident, the cause of which is not definitively known, and his leg was broken. Muhammad, who was intisap to the sect of shazeli, wrote a mersiyah (1) on the death of his Sheikh. He wrote that the Sheikh was the imam and pole of time. Muhammad Şerefüddin, who wrote most of the works he wrote in verse, again included in most of them the qasids he wrote about our Prophet (SaaS). His poems, especially stylistically sound and lyrical, were influential in his reading for centuries. His poems and eulogies, which circulated from language to language, found their place in many works. In Risale-I Nurda, his name was mentioned by quoting his famous work Kaside-I Bürd. "Hakim-i Busayri" (Muhakemat, 1999, p. 92) and "Imam-I Busayri" (Letterat, 1997, p.156). Bediuzzaman, who explains the relationship between Kalam and style and explains their impact on people, said that Muhammad Busirin, "shed tears from his eyes filled with Haram and cling to the abstinence of regret" (Muhakemat, P. 92) continued his explanations by referring to the Bayt. The only son of the female companions who emigrated from his hometown to swear allegiance and serve our Prophet Efendi (asm) died, and he prayed and pleaded, " and hellip; forgive my only son, who will ensure my rest in my life, in the respect of this Messenger." After the prayer in question, Bediuzzaman, who reminded us of the resurrection of the woman's son in respect of our Prophet Efendi, said that the poet said, "if his signs showed his greatness and appreciation in the degree of success, they would not have just died, perhaps rotten bones with his name could have been revived (resurrected)" (letter, P. 156) transferred the Bethlehem. Muhammad Busir's life was spent in adversity. After marriage, the fact that many of his children and his wife had no means of livelihood increased his troubles. On the other hand, his colleagues ' failure to work properly and their corruption made him constantly uneasy. His solid personality, being very meticulous when it comes to fairness, did not allow him to work in the places where he worked for a long time. Towards the end of his life, he suffered a partial stroke. According to rumors, the Qasida he wrote for our Prophet was instrumental in his healing. He was spared the disease and given a longer life. He died in Alexandria in 1296 after living for over eighty years. Works: most of the works of The Poet are Verse and consist of eulogies written about our Prophet (SaaS). Kasidetül-Bürde is his most famous work. A sincere lover of the Great Prophet, the poet gained a well-deserved reputation with these works and eulogies. It is said that he recovered from his paralyzed condition after writing this work. The work is a eulogy consisting of one hundred and sixty couplets, and many editions have been made. His important work after Kasidetül-Bürdesi is Kasidetül-hemziyy. His work is also a eulogy of four hundred and fifty-five couplets. It has been printed many times, including with Kaside and other works. Busiri did not collect his qasidas while he was alive, and his works were collected in the later period. His work, in which some of his qasids were collected, bears the name of Divanul-Busiri. Zuhrul-mead fi vezni Banet Suad, Al-Qasidetul-mudariyya, Al-Muhrej Wal-merdudalen-nasara Wal-yehud are some of his works written. He wrote this last work as a rejection of Christianity and Judaism, and because he sometimes included prose-style statements, this work came into being in the form of Nazim-prose. Apart from these, he also wrote poems and eulogies. (1) a poem written about the death of someone, describing Teesside.

KASIDE-I BÜRDE-COMMENTARY HAVAS AND MARIJUANA
Preface 3

Life of Said Al-Busiri 5

Works 12

Contents of Kaside-i Bürde 16

Every disease of Kaside-i-Bürde

healing is 18

Kaside-i Bürde to be noted when reading

considerations 19

Where does Kaside-I Bürde read? 23

Kaside-i Bürde for paralyzed patients

how to read? 28

Beginning of Kaside-i Bürde 35

Translation of the couplets of Kaside-i-Bürde 37

Kaside-i Bürde text 258

Turkish reading 291

Fihrist 304

KASIDE-I BÜRDE-COMMENTARY HAVAS AND MARIJUANA