"Ghaus-e-Azam" "Mohiuddin" Abdul Qadir al-Jilani

Source: http://en.wikipedia.org/wiki/Abdul-Qadir_Gilani

Ancestry From Father

Abdul Qadir al-Jilani son of Abu Salih Musa son of Abi Abdullah son of Yahya Zahid son of Muhammad son of Dawud son of Musa Sani son of Abdullah Sani son of Musa al-Jaun son of Abdullah al-Mahaz son of Hasan Musanna son of Hasan ibn Ali

Ancestry From Mother

Abdul Qadir al-Jilani son of Um-ul-Khayr Fatima daughter of Abdullah as-Soma'i Muhammad son of Abu Mahmood Muhammad Tahir son of Abdul Ata Abdullah son of Abu Kamaluddin Isa son of Muhammad al-Taqi son of Ali al-Ridha son of Musa al-Kadhim son of Jaffar al-Sadiq son of Muhammad al-Baqir son of Zayn al-Abidin son of Husayn ibn Ali

Within al-Jilani's full name, al-Sayyid Muhiyudin Abu Muhammad Abdal Qadir al-Jilani al-Hasani wal-Hussaini, the word Sayyid denotes his descent from Muhammad.[10] The name Muhiyudin describes him as a "reviver of religion".[11] The phrase, al-Jilani refers to Al Gilani's region of birth.[12][13] However, Al-Gilani also carried the epithet, al-Baghdadi.[14][15][16] referring to his residence and burial in Baghdad. The phrase al-Hasani wal-Hussaini affirms his lineal descent from both Hasan ibn Ali and Hussein ibn Ali, the grandsons of Muhammad.[3][17]

Paternal Heritage

Abdul Qadir al-Jilani's father was a sharif.[18][19] He was respected as a saint would be, by the people of his day and was known as "Jangi Dost", (one who loves God), thus "Jangidost" was his sobriquet.[20][1] [21]

Maternal Heritage

Abdul Qadir al-Jilani's mother, Umm al-Khair Fatima, was the daughter of Sayyid Abdullah Sawmai az-Zaid and Zain ul Abideen[22][23][24][25] Abideen was known as, "a great saint of his time and a direct descendant of Hazrat Imam Husain, the great martyr of Karbala."[26] Abideen professed his greatness as a Sufi scholar,

"I am Hassani and my abode is my cell, And my feet are on the neck of each Saint. Abdul Qdir is my famous name. And my ancestor is one possessed of an insight Perfect." (Qaseedada-tul-Gausia). Education

Abdul Qadir al-Jilani spent his early life in Naif, the town of his birth. In 1095, at the age of eighteen years, Al Gilani went to Baghdad. There, he pursued the study of Hanbali law. Abu Ali al-Mukharrimi gave Al Gilani lessons about Fiqh. He was given lessons about Hadith by Abu Bakr ibn Muzaffar. He was given lessons about Tafsir by Abu Muhammad Ja'far, a commentator. In Tasawwuf, his spiritual instructor was Abu'l-Khair Hammad ibn Muslim al-Dabbas. After completing his education, Gilani left Baghdad. He spent twenty-five years as a reclusive wanderer in the desert regions of Iraq.[27]

Later Life

In 1127, al-Jilani returned to Baghdad and began to preach in public. He joined the teaching staff of the school belonging to his teacher al-Mukharrimii and was popular with students. In the morning he taught hadith and tafsir, and in the afternoon held discourse on the science of the hearts and the virtues of the Qur'an. From 521 to 561 AH.

During this period hundreds of thousands of people converted to Islam because of him and organized several teams to go abroad for dawah purposes.[citation needed]

al-Jilani was also the teacher of Ibn Qudamah. Al Gilani made Qudamah a Caliph of his Sufi order. Qudamah later fought as a general in Sultan Saladin Ayyubi's army which took rule in Jerusalem from the Christians.

Death & Burial

Al Galini died in the evening on Saturday 1166 (11 Rabi'us sani 561AH) at the age of ninety-one years (by the Islamic calendar).[28] His body was entombed in a shrine within his madrassa in Babul-Sheikh, Resafa (East bank of the Tigris) in Baghdad, Iraq.[29][30][31] Worldwide, the Sufi orders celebrate "Ghouse-al-azham day" on al-Jilani's birthday rather than on his date of death.

Legacy

Abdul Qadir al-Jilani continued the spiritual chain of Junayd Baghdadi. His contribution to thought in the Muslim world earned him the title Muhiyuddin, meaning, "the reviver of the faith". al-Jilani, along with his students and associates laid the groundwork for the society which later produced stalwarts like Nur ad-Din and Saladin.[citation needed]

Descendants

Abdul Qadir al-Jilani took four wives. He had forty-nine children, twenty-seven sons and twenty-two daughters.[citation needed] Among his sons are: Shaikh Abdul-Wahab, Sheikh Abdul-Razzaq, Shaikh Abdul-Aziz, Shaikh Isa, Shaikh Musa, Sheikh Yahya, Sheikh Abdullah, Sheikh Muhammed and Sheikh Ibrahim. Since al-Jilani's time, his sons and grandsons have travelled to the Indian sub-continent to preach Islam by his method (Arabic=Tareqa,طريقة).One of the most famous descendents is Syed Abdul Razzaq Nur-ul-Alyn who is the nephew and Sajjada Nasheen of Ashraf Jahangir Semnani starting the Qadiriyyah Ashrafiya Silsila. They have reached North Africa, Morocco, and parts of the Horn of Africa. These areas include Ethiopia, Eritrea, and Somalia. In Somalia, the Qadiriyyah order is dominant although there are small areas where Ahmed ibn Idris' order is found. Again, in Somalia, the order is divided into the Zaylaiyyah order and the Uwaisiyyah order. The daughters of Syed Jalaluddin Hasan (Raees Hasan and Anees Khan) are the custodians of al-Jilani's namaz (prayer) cap (the "Kulhe Mubarak"). A ziyarat (pilgrimage) is made for al-Jilani each year.

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In Defence of The Imaam,

Shaikh Abdul-Qaadir Jeelaanee (d.561H)

(Rahimahullah)

http://ahlulhadeeth.wordpress.com/category/in-defense-of-ahlul-hade...

Compiled

Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari

Introduction

Ahlul-Bid’ah Waz-Zaigh have attributed all sorts of heretical and innovative beliefs to Shaikh Abdul-Qaadir Jeelaanee, more so in our times especially by the soofee’s of the world, the bareilwee’s the deobandee’s. Some of these individuals have distorted and misinterpreted the teachings of the Shaikh in as much portraying the shaikh to be from amongst the propagator’s of Soofism, Wahdatul-Wajood, Fana, Baqa and Wahdatash-Shahood and other heretical beliefs. These individuals from Zaytuna institute in California, the translator of the reliance of the traveler and their foot soldiers are all upon this, this is their way and this what they propagate. So we humbly ask them show us the uniformity of your beliefs and the beliefs of Shaikh Abdul Qaadir Jeelaanee.

His Life (Summarised)

Shaikh Abdul-Qaadir Jeelaanee’s full name is Abdul-Qaadir bin Abee Saaleh Abdullah bin Jankee Daust al-Jailee (al-Jeelaanee). His kunyah was Abu Muhammad and his title’s were Muhi ud deen and Shaikh ul-Islaam. (Siyar A’laam an-Nabula (20/439), al-Bidaayah Wan-Nihaayah (12/252). Fawaat al-Wafyaat (2/373), Shadhraat adh-Dhahab (4/198).

Imaam Sama’anee referred to him as Imaam al-Hanaabillah (Imaam of the Hanbalee’s) (Dhail A’la Tabqaat al-Hanaabillah (1/291) of Ibn Rajab)

The author of Shadhraat traced his lineage to Hussain bin Alee (Radhiallaahu Anhuma) and he was born in 471H and according to some 470H in the place of Jeelaan. (Siyar A’laam an-Nabula (20/439).

Imaam Dhahabee mentioned he came to Baghdaad in his childhood. (Siyar A’laam an-Nabula (20/439).

His Teachers and Students

Haafidh Dhahabee mentioned the following as his teachers. Qaadheee Abu Sa’eed Makhramee, Abu Ghaalib (Muhammad bin Hussain) Baqalaanee, Ahmad bin Muzaffar bin Saus, Abu Qaasim bin Bayaan, Ja’afar bin Ahmad Siraaj, Abu Sa’ad bin Khasheesh, Abu Taalib Yoosufee and others. (Siyar A’laam an-Nabula (20/440).

From his students Imaam Dhahabee has mentioned, Abu Sa’ad Sama’anee, Umar bin Alee Qurashee, Shaikh Muwaffiq ud deen ibn Qudaamah (the author of the monumental book, Lu’matul Ei’tiqaad), Abdur-Razzaaq bin Abdul-Qaadir and Moosaa bin Abdul Qaadir (both are the sons of the Shaikh), Alee bin Idrees, Ahmad bin Mu’tee Abu Hurairah, Muhammad bin Laith Wastaanee, Akmal bin Mas’ood Haashimee, Abu Taalib Abdul-Lateef bin Muhammad bin Qabeetee and others. (Siyar A’laam an-Nabula (20/440).

After learning the Shaikh began to admonish and cultivate the people with sincerity. As a result Allaah aided him and put much blessing in his work and his circles and his admonishes became very famous, to the extent that the rulers of the time would also participate in his circles aswell as major people of knowledge of his time. The affect of the Shaikh’s admonishing was such that many a people repented for their sins and mistakes. (Siyar A’laam an-Nabula (20/441).

Haafidh Ibn Katheer said, “After he came to Baghdaad he started seeking knowledge of hadeeth and Fiqh from Abu Sa’eed Makhramee Hanbalee. Abu Sa’eed had a small institution, which he handed over to Shaikh Abdul Qaadir. In this institution the Shaikh would deliver lectures of knowledge and would admonish the people, many people benefited from him.” (al-Bidaayah Wan-Nihaayah (12/252).

The Shaikh died in 561H and the age of 90. (Siyar A’laam an-Nabula (20/450)

The Shaikh authored a number of books (which will be quoted from) however many books are also attributed to him which he himself did not write and it is these books which Ahlul-Bid’ah have utilized in disparaging the Shaikh and his Aqeedah.

Al-Ghuniyyah ut-Taalibeen

This the Shaikh’s most famous work and his beliefs, his way and ideology are mentioned in this book. Its proper name chosen by the Shaikh as al-Ghuniyyah ut-Taaliben Tareeq al-Haqq. However some latter people (from the Soofiyyah) have denounced this book and denied it to be a work of the Shaikh on the account of its contents. So in order to repel this fallacy, Haajee Khaleefah said,

“al-Ghuniyyatuh ut-Taalibeen Tareeq al-Haqq is the work of Abul-Qaadir Jeelaanee who died in 561H.” (Kashf adh-Dhanoon (2/121).

Haafidh Ibn Katheer and Shaikh ul-Islaam Imaam Ibn Taymiyyah have mentioned this to be the book of Shaikh Abdul-Qaadir Jeelaanee (al-Bidaayah Wan-Nihaayah (12/252), Majmoo Fatwaa (5/15).

He also wrote Fatooh al-Gayb, Fath ur-Rabbaanee Wal-Faidh ar-Rehmaanee and a number of other works.

The Shaikhs Belief’s and Teachings

From the works of the Shaikh his belief’s and teaching were the same as Ahlus-Sunnah Wal-Jama’ah. The Shaikh said,

“My belief’s are the belief’s which were upheld by the Companions and the (Salaf us-Saaleh) Pious Predecessors.” (Siyar A’laam an-Nabula (20/442).

Similarly he would also instruct and advise others to adhere to this madhab and the belief of the companions and Salaf us-Saaleh, he would say,

“Upon you is Ittibaa (following and obeying) and not innovation and upon you is the madhab of the Salaf as-Saaleh and this is the straight path you should firmly adhere to.” (al-Fath ur-Rabbaanee (p.35)

He also said

“It is upon the believer to follow and obey the Sunnah and those upon the Sunnah, the Jama’ah. The Sunnah is what the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) declared to be Sunnah and the Jama’ah is that, which the companions are agreed upon.” (al-Ghuniyyah (1/165)..

Concerning Eemaan

There are differences in the Issue of Eemaan between Ahlus-Sunnah and the deviated sects. Shaikh Abdul-Qaadir explained Eemaan just as Ahlus-Sunnah described it. He said,

“We believe Eemaan is the statement of the tongue, the affirmation of the heart and action of the limbs, it increases with obedience and decreases with disobedience. It is strengthened with knowledge and weakened with ignorance…” (al-Ghuniyyah (1/135).

Concerning Tawheed

The Shaikh said concerning Tawheed ar-Raboobiyyah and Tawheed al-Uloohiyyah,

“The soul is inclined to obey its creator because The Rabb is his creator and master and it (the soul) is dependent in worshipping its Rabb.” (Fatooh al-Gayb (pg.21)

He also said

“The person who wishes to enter into Islaam, it is obligatory upon him that he must first say the Shahadah that None has the right to be worshipped except Allaah and Muhammad (Sallalahu Alayhee Was-Sallam) is his Messenger. He must also dissociate himself from all the other religions other than Islaam and believe in the oneness of Allaah with his heart.” (al-Ghuniyyah (1/13).

Concerning Asmaa Was-Sifaat

The Shaikh said

“In regard to this we do not leave the Book and the Sunnah. We recite the verses and the narrations and have faith in them and we leave the kayfiyyah (howness-of these) attributes to Allaah.” (al-Ghuniyyah (1/125).

The Shaikh has refuted the deviated sects on their beliefs of the attributes of Allaah in detail in his book (al-Ghuniyyah (1/125-140) so please refer to it.

Concerning The Qur’aan

Shaikh Abdul-Qaadir said

“Our belief is the Qur’aan is the speech of Allaah, the holy book and it is revelation which was revealed upon the Messenger of Allaah (Sallalahu Alayhee-Wasallam) by Jibraa’eel.” (al-Ghuniyyah (1/125-140).

In Refutation of Shirk and Innovations

The Shaikh was a firm propagator of Tawheed and a destroyer of Shirk and innovations as was evident from his statements. Some of them are,

1. “Man should supplicate to Allaah, praise and glorify him, then send salutations upon the Messenger of Allaah and then finally ask Allaah for his needs.” (al-Ghuniyyah (1/92).

2. “It is unlawful to swear by anyone other than Allaah so if someone wishes to swear then let him do so by Allaah only or otherwise let him remain silent.” (al-Ghuniyyah (1/92).

3. “When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them. Then ask Allaah for your needs.” (al-Ghuniyyah (1/91).

4. “Follow and obey and do not innovate. Agree with the religion and do not differ, obey and do not disobey, have sincerity and do not do Shirk. Accept Allaah as one and do not turn away from him. Ask Allaah and do not ask others. Ask him for help and do not anyone else for help. Have reliance and trust in him and do not have reliance in anyone else.” (al-Fath ur-Rabbaanee (pg.151).

5. “The whole creation is dependent upon him and helpless without him. No can benefit or harm you…” (Fath ur-Rabbaanee (pg.89).

Shaikh ul-Islaam Imaam Ibn Taymiyyah On Shaikh Abdul Qaadir.

It also appears the Shaikh was an upholder of the Salafee Aqeedah as he has in his al-Ghuniyyah refuted and censured all the deviated sects from the Shee’ah Rawaafidh, Murjee’ah, Qadariyyah, Jahmiyyah, Karamiyyah, Mu’tazilah and others. The only one left are the Ashaabul Hadeeth or Ahlus-Sunnah and it is this group of people the Shaikh informed the people to adhere to.

Shaikh ul-Islaam in his refutation of the deviated sects, and he has a recognized status in this, used the statements of Shaikh Abul-Qaadir as supports and witnesses. (see Majmoo Fataawa (5/85), (10/455, 524, 548), (11/604).

So if there were any problems with the Aqeedah of Shaikh Abdul-Qaadir then Shaikh ul-Islaam Ibn Taymiyyah would have most definitely indicated or clarified them. Rather, we see the contrary to this as he refers and addresses Shaikh Abdul-Qaadir al-Jeelaanee as, The Major Shaikh, ash-Shaikh, the Imaam, One of the Imaams and so on. (see Majmoo Fataawa (5/85), (11/604).

Zuhd and Tasawwuf

It should be known that concepts such as Hulool, Wahdatal-Wajood, Wahdash-Shahood and other were found amongst the soofee’s like Ibn Arabee and Abdul-Kareem Jailee, the later soofees and in Mansoor al-Hallaaj. This is the reason why earlier books of so-called Soofee’s had correct Aqeedah in them also but they also fell short in aspects of purifying their souls.

The term soofism was not found amongst the earlier generations especially during the first period. However in the second and third periods the words Zuhd, Aabid and Saaleh would be used for highly pious people and later the word soofee began being used for these people. (See Majmoo Fataawa (6/11).

Shaikh Abdul-Qaadir has a detailed discussion in his al-Ghuniyyah (2/269-336) which is nothing but concerning Zubd and Taqwaa, trust, hope, love and truthfulness in Allaah.

The Shaikh himself refuted Wahdatal-Wajood and said,

“Allaah rises over his throne.. Allaah is upon his throne…..and he is separate from the creation and nothing is hidden from his knowledge and it is not correct to say he is present everywhere and this is what Allaah has mentioned in the Qur’aan, “The most Merciful rose over the Throne.” (Tahaa:5)” (al-Ghuniyyah (1/121-124).

Karamah And Miracles (Mu’ajizah)

The Difference between the two is that a miracle is performed at the hands of the Prophets like the splitting of the moon by our Messenger (Sallahu Alayhee Was-Sallam) and the cooling of the Fire for Ibraaheem (Alyahis-Salaam). A karamah on the other hand is something amazing performed at the hands of a Walee. Howeverthe following need to be understood,

1. A mu’ajizah is performed at the hand of a prophet and a karamah in the hands of a Walee.

2. Just as a walee’s status cannot reach the status of a Prophet, similarly a walee’s karamah cannot be considered to be synonymous with a Prophets miracle. (Dalaa’il an-Nabuwwah (pgs.109-112).

3. The Prophets or walee’s do not have any authority in performing the miracles or karamah’s, their occurrence is due to the command of Allaah. (Soorah al-Israa:90-93).

4. It is not permissible for a muslim at all to deny a miracle of a Prophet however a walee’s karamah can be accepted OR rejected. (See Majmoo Fataawa (11/208).

There is no doubt Shaikh Abdul-Qaadir was a pious and righteous individual and it is possible some of the karamah’s attributed to him maybe correct, however so many have been attributed to him by extreme soofee’s who pass the limits and enter the realms of Ghuloo in doing so and most of these are without evidence or authentic chains. So the affair is that many of the karamah’s attributed to him are not true but mere blind love of the soofee’s who forged them and attributed them to him.

Haafidh Dhahabee said,

“I say there is not a shaikh from the major Shayookh’s whose karamah’s are more well known than the karamah’s of Shaikh Abdul-Qaadir, however most of them are not correct and some of them are from the things which are impossible.” (Siyar (20/450).

Haafidh Ibn Katheer also said something very similar. (al-Bidaayah Wan-Nihaayah (12/252).

Some of the people who had extreme love for Shaikh Abdul-Qaadir compiled his karamah’s in a book. One such person was Alee bin Yoosuf ash-Shatnoofee who died 150 years after the death of Shaikh Abdul-Qaadir in approximately 713H. (see al-A’laam (5/188), Kashf adh-dhanoon (1/257).

Shatnoofee mentioned the karamah’s of Shaikh Abdul-Qaadir in such a manner as if he was from the Shaikh’s time and the reader is fooled into thinking this. Shatnoofee also attempted to mention these karamah’s with his own chains and most of these are weak due to the narrators in the chain. This is the reason why the research scholars reprimanded Shatnoofee strongly.

So Haafidh Ibn Hajr mentioned from Shaikh al-Kamaal Ja’afar, “Shatnoofee has mentioned very strange and odd things in this book and the people have criticized most of the incidences he has mentioned and their chains.” (ad-Durr al-Kaaminah (3/142).

Ibn al-Wardee mentioned in his Taareekh, “Bahjatul-Israar (the name of Shatnoofee’s book) contains such things which cannot be accepted and such exaggerated things have been mentioned about Shaikh Abdul-Qaadir that are not possible for anyone except Allaah.” (Kashf adh-Dhanoon (1/257).

Haafidh Ibn Rajab said, “Shatnoofee has written a three volume book on Shaikh Abdul-Qaadir and in it he has compiled a mountain of lies. Whereas it is sufficient for a person be declared a liar for him to narrate everything he hears. I have seen some of the quotes in the book but my soul was not content in believing them because firstly the narrations have been taken from unknown people. Secondly not only are their mountains of lies and allegations on Shaikh Abdul-Qaadir but it is also contrary to the status of the Shaikh if attributed to him. The statement of Shaikh al-Kamaal has also passed by me where he says the things Shanoofee has mentioned in his book Bahjatul-Israar have caused him to be accused (of lying).” (Dhail Tabaqaat (1/293) of Ibn Rajab).

Although Shaikh Abdul-Qaadir Jeelaanee also had mistakes like every son of Adam, Haafidh Dhahabee the student of Imaam Ibn Taymiyyah described them as,

“The summary is Shaikh Abdul-Qaadir was a man of great respect however some of his statements still need looking into and weighed up, which we leave to Allaah, and from some of them are lies which have been attributed to him.” (Siyar (20/451).

Shaikh ul-Islaam Imaam Ibn Taymiyyah said, “Such statements and actions have been mentioned from some of the Mujtahid’s from the Salaf us-Saaliheen which are included as innovations. However the people of knowledge did not take them as innovations rather they took them on the basis of weak narrations thinking the narration was authentic. Similarly they extrapolated from verses and these extrapolations were not correct and they were unable to find specific texts in some of these issues. When someone has fear of Allaah in his heart then he falls under the saying of Allaah, “Oh Rabb if w err or make a mistake then do not account us for it.” And the Saheeh mentions, “Allaah says I accept.” (Majmoo Fataawa (19/191).

http://ahlulhadeeth.wordpress.com/category/in-defense-of-ahlul-hade...

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Hadhrat Shaikh Sayyid 'Abd al-Qadir al-Hasani al-Hussaini al-Jilani was born in ramazan 471H (CE:1078) in a small town of Gilan Province, to Syed Abu-Saleh Musa al-Hasani and Syeda Fatima. Shaikh's father passed away a few days after his birth. Shaikh was a descendant of Muhammad(SAW) from both of his parents - his father was a descendant of Imam Hasan and his mother was a descendant of Imam Husayn, the most beloved grand sons of our beloved prophet(SAW). Hence he is called, al-Hasani wal Husaini. The family tree of the Shaikh is given below:

Syed Abdul-Qadir, son of Syed Abu-Saleh Musa, son of Syed Zahid, son of Syed Abdullah al-jeeli, son of Syed Yahya Az-Zahid Syed Muhammad Syed Dawood Syed Musa Al-joon Syed Abdullah Al-Mahadh(Al-Majal) Syed Hasan Al-Mathnaa Syed Hasan Ibn Ali Ali Ibn Abi_Talib (Fourth rightly guided Caliph)

His spiritual chain is Shaikh Abdul Qadir Jilani, disciple of Shaikh Qadi Abi Said Al-Mubarak al-Mukhrami, disciple of Shaikh Abul Hasan Ali Ahmad Qareshi al-Hankari, disciple of Shaikh Abu Farah Muhammad Yusuf Tartusi, disciple of Shaikh Raziuddin Abul Fazl Abdul Wahid Abdul Aziz, disciple of Shaikh Abu Bakr Abdullah Shibli, disciple of Shaikh Abul Qasim Junaid of Bagdad, disciple of Shaikh Abul Hasan Siri Saqti, disciple of Shaikh Maroof Al-Karkhi, disciple of Shaikh Sulaiman Dawood Tai, disciple of Shaikh Habib ul Ajami, disciple of Shaikh Hasan al-Basri, disciple of Sayyidina Ali ibn Abi Talib, Khalifa of Sayyidina Muhammad Ibn Abdullah (Peace Be Upon Him), The Prophet of Allah.

He died on Saturday night 1166 (8th Rabi' al-Awwal 561AH on the Islamic calendar) at the age of eighty-nine years, and was entombed in a shrine within his Madrassa in Baghdad.

Some of his works are given below:

Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion) Al-Fath ar-Rabbani (The Sublime Revelation) Malfuzat (Utterances) Futuh al-Ghaib (Revelations of the Unseen) Jala' al-Khatir (The Removal of Care)

Source: http://anwariya.com/Pages/Our%20Tradition.html

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Abdul-Qadir Gilani From Wikipedia, the free encyclopedia Question book-new.svg This article needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (March 2011) This article may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be available on the talk page. (March 2011)

Jilani redirects here. For others of the same name, see Gilani Abdul Qadir Gilani Religion Islam School Hanbali Personal Born 1077 CE (Common Era) Gilan, Iran Died 1166 CE Baghdad, Iraq Senior posting Title Sheikh, Ghaus-e-Azam Religious career Works Al-Ghunya li-talibi tariq al-haqq wa al-din, etc.

Al-Syed Muhiyudin Abu Muhammad Abdal Qadir al-Gilani al-Hasani wal-Hussaini ,[1][2] (Persian: عبد القادر گیلانی,Urdu: عبد القادر گیلانی Abdolqāder Gilāni) (also spelled Abdulqadir Gaylani, Abdelkader, Abdul Qadir, Abdul Khadir - Jilani, Jeelani, Jilali, Gailani, Gillani, Gilani, Al Gilani) or simply known as Ghaus-e-Azam (470–561 AH) (1077–1166 CE) was a Persian[3] Hanbali preacher, Sufi sheikh and the figurehead of the Qadiri Sufi order. He was born on a Wednesday the 10th Rabi at-Thani in 470 AH, 1077 CE,[4] in the Persian province of Gilan (Iran) south of the Caspian Sea. Contents [hide]

   1 Lineage and Biography

       1.1 Education

       1.2 Later life

       1.3 Death

   2 Family

   3 Works

   4 Bibliography

   5 See also

   6 List of notable personalities

   7 References

   8 External links

       8.1 His Works

       8.2 Branches and affiliated organisations of the Qadiri Order

[edit] Lineage and Biography

Abdul-Qadir ibn Abi Salih Musa ibn Abdullah ibn Yahya ibn Muhammad ibn Abu Muhammad AbuBakr Dawud ibn Musa ibn Abdullah ibn Musa Jawni ibn Abdullah ibn Hassan al-Muthanna ibn Hassan ibn Ali ibn Abi Talib , and this on his father side so you can see why they call him al-Hassani due to his tracing up to Muhammad's grandson Hassan ibn Ali. On his mother side, she is the daughter of a saintly person Abdullah Sawmai who was a direct descendant of Imam Husain ibn Ali making the Shaykh also al-Husayni due to this.

Al-Gilani was born in 1078 CE (471 AH) in a small town of Iranian Gilan Province. His ancestors were Syeds who settled in Gilan (arabacized to Jilan) hence the epiphet of al-Jilani.[5][6] “ Sayyid Abu Muhammad Abdul Qadir R.A was born in Naif in the District of Gilan in Persia (Iran) in the month of Ramadan....His father's name was Abu Salih, a God-fearing man and a direct descendant of Hazrat Imam Hasan R.A., the eldest son of Ali R.A, the Holy Prophet's (SAW) first cousin, and of Fatima R.A his beloved daughter. His mother was the daughter of a saintly person- Abdullah Sawmai who was a direct descendant of Imam Husain A.S, the younger son of Ali R.A and Fatima R.A. Thus Sayyid Abdul Qadir was both a Hasani and Hussaini[7] ”

His complete name Al-Syed Muhiyudin Abu Muhammad Abdal Qadir al-Gaylani al-Hasani wal-Hussaini,[1][2] Syed denoting his honorific title of descendancy from the Islamic prophet Muhammad,[8] Muhiyudin his title for being known popularly as "the reviver of religion",[9] Abu Muhammad his Kunya or nick name (meaning 'father of Muhammad'), al-Gaylani denoting the region he hailed from[10][11] although however he also had the epiphet al-Baghdadi. [12][13][14] (denoting also the city of Baghdad where he was now residing in and therefore also geographically recognised through, eventually being buried there), and al-Hasani wal-Hussaini affirming his lineal descent from both Syed Imam Hasan and Imam Hussain, the grandsons of Muhammad.[1][15]

His father, Syed Abu Saleh Musa al-Hasani[16] was a direct descendant of the Syed Imam Hasan.[15][17] He was an acknowledged saint of his day "..and was popularly known as Jangi Dost, because of his love for Jihad"[18] Jangi dost thereby being his sobriquet[5][19]

His mother Ummal Khair Fatima,[20] daughter of Syed Abdullah Sawmai az-Zaid a descendant of Syed Imam Hussain[15][21] through Imam Zain ul Abideen,[22] he was known himself as a "great saint of his time and a direct descendant of Hazrat Imam Husain, the Great Martyr of Karbala"[23]

Ghous e Azam Shrine [edit] Education

He spent his early life in the town of his birth. At the age of eighteen he went to Baghdad (1095), where he pursued the study of Hanbali law under several teachers. The Shaikh received lessons on Fiqh from Abu Ali al-Mukharrimi, Hadith from Abu-Bakar-bin-Muzaffar, and tafsir from the renowned commentator, Abu Muhammad Jafar. When he was on the way going to "Baghdad" with a large convoy (Qafila), a group of thieves attacked the convoy and took all of their precious belongings, one of the thieves came to him (Sheikh Abdul-Qadir Gilani) and asked him "Boy, tell me what you have in your luggage". He replied "I have forty dinars." The thief searched all of his luggage and could not find the dinars. He then took the boy to his sardar (master) and told him that this boy (Sheikh Abdul-Qadir Gilani) claims he has forty dinars, but after searching his belongings I could not find the dinars. The sardar (master) then asked, "Boy, do you lie?" He replied "No, I am not lying, the dinars were sewn by my mother into my shalwar." Then one of the thieves checked and found the money. The sardar then asked him. "Boy, you could have lied to us and could have saved your money, why you didn't you lie?" Sheikh Abdul-Qadir Gilani replied "Before I started my journey, my mother advised me to tell the truth even if someone tries to kill me as Allah frowns upon those who do not speak the truth." After listening to this the sardar began to cry, as this little boy had so much fear of Allah that he did not lie in such a situation. He felt guilt for all his wrongdoings and felt the fear of Allah so the sardar then gave back all of the looted things to their owners.

In Tasawwuf (the sciences of the heart), his spiritual instructor was Shaikh Abu'l-Khair Hammad bin Muslim al-Dabbas. From him, he received his basic training, and with his help he set out on a spiritual journey.

After completion of education, Abdul-Qadir Gilani abandoned the city of Baghdad, and spent twenty-five years as a wanderer in the desert regions of Iraq as a recluse.[24] [edit] Later life

He was over fifty years old by the time he returned to Baghdad in 1127, and began to preach in public. He moved into the school belonging to his old teacher al-Mukharrimii; there he engaged himself in teaching. Soon he became popular with his pupils. In the morning he taught hadith and tafsir, and in the afternoon held discourse on science of the hearts and the virtues of the Qur'an.

He busied himself for forty years in the service of Islam from 521 to 561 AH. During this period hundreds of thousands of people converted to Islam because of him and organized several teams to go abroad for dawah purposes.

He was also the teacher of Ibn Qudamah whom he also designated as a Caliph of his Qadri order (amongst others). Ibn Qudamah also later fought as a general in Sultan Saladin Ayyubi's army and conquered Jerusalem from the Christian dominance. His work and jurisprudent works influenced Ibn Taymiyyah who referred to both Ibn Qudamah and Shaikh Al-Gilani as his Shaikhs with full honorifics. [edit] Death

The sheikh died on Saturday night 1166 (8th Rabi' al-Awwal 561AH) [25] at the age of ninety one years (by the Islamic calendar), and was entombed in a shrine within his Madrassa in Baghdad.[26][27][28] His Shrine and Mosque are in what used to be the school he preached in, located in Babul-Sheikh, Resafa (East bank of the Tigris) in Baghdad, Iraq. Worldwide the Qadiriyyah celebrate Ghouse-al-azham day on Wednesday closest to his birthday not his death-date for respect and elevation of their Shaykh which is 10th of Rabi at-Thani in the islamic calendar[25]

Al-Gilani succeeded the spiritual chain of Junayd Baghdadi. His contribution to thought in the Muslim world earned him the title Muhiyuddin (lit. "The reviver of the faith"), as he along with his students and associates laid the groundwork for the society which later produced stalwarts like Nur ad-Din and Saladin. His Sufi order named after him is generally thought to be one of the most popular Sufi orders of the Islamic world.[29]

The tomb of Abdul Qadir Gilani and other Sunni sites including tomb of Imam Abu Hanifa were destroyed by Shia zealot Shah Ismail of Safavi empire in 1508.[30] In 1533, Ottomans reconquered Iraq and rebuilt the tomb of Abdul Qadir Gilani and other Sunni sites.[31]

Aulia Ghaus-e-Azam [edit] Family

The Shaikh had four virtuous wives and forty-nine children, twenty-seven sons and twenty-two daughters.[citation needed] The most famous of his sons are Shaikh Abdul-Wahab, Sheikh Abdul-Razzaq, Shaikh Abdul-Aziz, Shaikh Isa, Shaikh Musa, Sheikh Yahya, Sheikh Abdullah, Sheikh Muhammed and Sheikh Ibrahim. His sons and grandsons reached the Indian sub-continent throughout the years preaching Islam in his method (Arabic=Tareqa,طريقة). As they have reached the Western part of the Arab world of North Africa and Morocco, and parts of the Horn of Africa (Ethiopia, Eritrea, and Somalia (a country that predominantly professes to the Qadiriyyah order only in the Sufi sect though small patches of Ahmed ibn Idris' order is found) ). In Somalia the order is subdivided to Zaylaiyyah order and Uwaisiyyah order.

Among the Sufis, who came to India from Baghdad, and who belonged to the family of Shaykh Abd-ul-Qadir Jilani Hz. Shah Badr Dewan whose real name was Hasan, and whose honorific title was Badr-ud-Din, is one of the top most Sufis. He stayed near Batala, and laid the foundation of Masania, a kind of inn in his times, but later populated by his children, grand children and great grand children, became a village of its own culture. The progeny of Baba Shah Badr Dewan is one of the biggest Syed Families, whose origin goes straight to Shaykh Syed Abd-ul-Qadir Jilani His shajara is as follows:

1.Hz. Syed Hasan Badr -ud- Din alias Shah Badar Deewan Baghdadi s/o 2.Hz. Syed Sharaf-ud-Din s/o 3.Hz. Syed Muhayy-ud-Din Abd-ul-Qaadir (II) s/o 4.Hz. Syed Shams-ud-Din Muhammad (II) s/o 5.Hz. Syed Alaa-ud-Din Ali s/o 6.Hz. Syed Shams-ud-Din Muhammad (I) s/o 7.Hz. Syed Sayf-ud-Din Yahya s/o 8.Hz. Syed Zaheer-ud-Din Ahmad s/o 9.Hz. Syed Shahaab-ud-Din Ali an-Nasr s/o 10.Hz. Syed Imaad-ud-Din Saalih an-Nasr s/o 11.Hz. Syed Taaj-ud-Din Abd-ur-Razzaaq s/o 12.Qutb-e-Rabbani, Ghouth-e-Samadani, Mehboob-e-Subhani, Miran Mohayy-ud-Din, Syed Abd-ul-Qadir Jailaani Al-Hasani, Al-Husaini, Al-Hanbali, Al-Baghdadi Radi Allahu Anhu. Education

Hz. Syed Hasan Badr-ud-Din r.a. had given bay’at to his father Hz. Syed Sharaf-ud-Din r.a. s/o Hz. Syed Muhayy-ud-Din Abd-ul-Qaadir r.a. (II), who, a man of extra ordinary caliber in the generation of Huzoor Ghouth-e-Azam r.a, had taught him the knowledge of inner (Baatin) and outer (Zaahir), even in his twenties, and had raised him to the level of a Wali of Allah Taala.

Stays in Lahore and Amritsar

He left his home in 908 of Hijra and came to Lahore where he spent some years in preaching. A lot of people from Lahore, in particular, and Punjab, in general, embraced Islam on his hands, and became his followers. He then went to Amritsar, and spent somewhat equal amount of time there. Again, in few years, a lot of people gathered around him as his followers or devotees. As in Lahore, he observed a Chilla in Amritsar, too.

Arrival to Batala, India

From Amritsar, probably in 920 of Hijra, he came to Batala and stayed at place called Mian Muhalla. He spent some years in ibaadat and tableegh in Mian Muhalla, and then moved to another place that had no name by then and that had not been inhabited also. He settled down at this nameless place and laid the foundation of Masanian ( also called Masani ), the sacred abode of the children of Baba Shah Badr Dewan r.a. for so many coming years.

Marriage and Children

He got married to Hz. Syeda Bibi Murass’a Fatima r.a, daughter of Hz. Syed Shahaab-ud-Din Daood Bukhari r.a. of village Sohal in Gurdaspur, and had four sons and a daughter.

1.Syed Ali Saabir Shah Gailaani Qaadri r.a. 2.Syed Habeebullah Shah Gailaani Qaadri r.a. 3.Syed Abd-ul-Lateef Shah Gailaani Qaadri r.a. 4.Syed Muhammad Saadiq Gailaani Qaadri r.a. 5.Syeda Bibi Fatima alias Allah Bandi (Allah’s servant) also known as Bibi Pak Daman r.a.

Wisaal

He died on 12th of Rabi-ul-Awwal, 1018 of Hijra in Masanian. On his grave a majestic Rauda or Mazaar was built by his grand son Shah Abd-ush-Shukur Gailaani Qaadri r.a. It has four minarets, two courtyards and many domes. Annual festival (Urs) is held on 12th Rabi-ul-Awwal and the monthly fair or nau-chandi is arranged on first Thursday of each new moon in Masanian and Lahore.

Note: To know about the sons of Hz. Shah Badr Dewan r.a. or his progeny click the above links. If you want to know your lineage or shajara go on clicking the links to your respective forefathers in the posts untill you come to your father’s or your own name. [edit] Works

Some of Jilani's more well known works include:

   Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion)

   Al-Fath ar-Rabbani (The Sublime Revelation)available for download (urdu)

   Malfuzat (Utterances)

   Futuh al-Ghaib (Revelations of the Unseen) available for download (urdu) (English)

   Jala' al-Khatir (The Removal of Care)

   Bahajja-Tul Asrar (Ground Secerets)

[edit] Bibliography

   Utterances of Shaikh Abd al-Qadir al-Jīlānī (Malfūzāt) / transl. from the Arabic by Muhtar Holland Malfūzāt

Author: Muhtar Holland (1935-) Year: 1994, Publisher: Kuala Lumpur : S. Abdul Majeed & Co, ISBN 1-88221-603-2

   Fifteen letters, khamsata ashara maktūban / Shaikh Abd Al-Qādir Al-Jīlānī ; translated from the Persian into Arabic by Alī usāmu ́D-Dīn Al-Muttaqī ; and from Arabic into English by Muhtar Holland, Kamsata ašara maktūban

Author: ʿAlāʾ al-Dīn ʿAlī b. ʿAbd al-Malik al- Muttaqī al-Hindī (ca1480-1567); Muhtar Holland (1935-) Year: c1997 Edition: 1st ed Publisher: Hollywood, Fla : Al-Baz Pub ISBN 1-88221-616-4

   The removal of cares = Jalā Al-Khawātir : a collection of forty-five discoures / Shaikh Abd Al-Qādir Al-Jīlānī ; transl. from the Arabic by Muhtar Holland

Jalā al-Khawātir Author: Muhtar Holland (1935-) Year: c1997 Publisher: Ft. Lauderdale, Fla : Al-Baz Pub Extent: xxiii, 308 p Size: 22 cm ISBN 1-88221-613-X

   The Sultan of the saints : mystical life and teachings of Shaikh Syed Abdul Qadir Jilani / Muhammad Riaz Qadiri

Author: Muhammad Riyaz Qadiri Year: 2000, Publisher: Gujranwala : Abbasi Publications, Size: 22 cm, ISBN 969-851016-8

   The sublime revelation = al-Fath ar-Rabbānī : a collection of sixty-two discourses / Abd al-Qādir al- Jīlānī ; transl. from the Arabic by Muhtar Holland, al-Fath al-Rabbānī

Year: 1998 Edition: 2nd ed, Publisher: Ft. Lauderdale : Al-Baz Publishing, ISBN 1-88221-602-4

   Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion) ,(Arabic),PartI,II,Abd Al-Qadir Al-Gaylani,Pub.Dar Al-Hurya, Baghdad, Iraq, 1988.

   Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient Provision for Seekers of the Path of Truth and Religion)

(Arabic), Introduced by Dr. Majid Irsan Al-Kilani, Pub. Dar Al-Khair, Damascus-Bairut, 2005.