According to Shaykh Imam
Taqiyyu 'd-din Muhammad al-Wa'iz al-Lubnani [the Lebanese] (may ALLAH bestow His
pardon upon him), in his book entitled "The Garden of the Pious and the Virtues
of the Excellent" [Rawdat al-Abrar wa Mahasin al-Akhyar], this is what happened-
when he –Hazrat Shaikh Sayyed 'Abd al-Qadir Jilani (RA)- was about to enter
Baghdad, he was stopped by Hazrat al-Khidr (peace be upon him), who prevented
him from entering the city, and told him: "I have no instruction to allow you to
enter for the next seven years." He therefore settled on the bank [of the River
Tigris] for seven years, gathering vegetables of the kind permissible to eat, to
the point where his neck was becoming tinged with the color green. Then he got
up one night and heard a voice addressing him with the words: "O 'Abd al-Qadir,
enter Baghdad!"
He thereupon entered the city. The night was rainy and cold, so he approached
the convent [zawiya] of Shaykh Hammad ibn Muslim ad-Dabbas (RA), but the Shaykh
said: "Lock the door of the convent, and put out the light!" Huzoor Sheikh
Sayyed Abdul Qadir Jilani (RA) just sat down by the door, and ALLAH (Exalted is
He) cast sleep upon him, so he fell asleep. When he awoke, he was in a state of
major ritual impurity [due to the emission of semen], so he performed a total
ablution. Then ALLAH (Exalted is He) cast sleep upon him again, and again he
lost his state of ritual purity. This same experience was repeated seventeen
times, and he performed a complete ablution in the wake of each occurrence.
Finally, when the dawn was at hand, the door was opened and Huzoor Sheikh
'Abdul-Qadir Jilani (RA) stepped inside.
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) meets Shaykh
Hammad ad-Dabbas (RA).
Shaykh Hammad (RA) came forward to welcome him, embraced him and gave him a hug.
There were tears in his eyes as he said to him: "O my son, 'Abd al-Qadir, today
it is our turn to be in charge here, but tomorrow it will be yourturn. So, when
you have taken charge, deal fairly with this old head of gray hair!"
(This concludes the excerpt from "The Garden of the Pious and the Virtues of the
Excellent" [Rawdat al-Abrar wa Mahasin al-Akhyar].)
The following is a quotation from "The Splendor of the Mysteries" [Bahjat al-Asrar],
by Shaikh Imam al-Awhad Nur ad-Din Abu 'l-Hasan 'Ali ibn Jarir ibn Mi'dad ibn
Fadl ash-Shafi'i al-Lakhmi:
--“All hail to a newcomer, upon whose arrival the first showers of blissful good
fortune began to arrive, for a land in whose towns he alighted, and where the
clouds of mercy came in succession, to the general benefit of its modern and its
ancient districts, and right guidance was multiplied therein, so that light was
shed by its spiritual deputies [abdal] and its mainstays [awtad], and the
delegations of good tidings arrived there on one another's heels, so that all
its propitious times and festivals [a'yad] dawned brightly, and the heart of
'Iraq began to glow with the light of his love, ecstatic with joy, while the
tongue of its frontier access-road responded to the advent of his countenance by
uttering encomiums in praise of ALLAH (SWT).”--
[In the words of a poet]:
Upon his arrival the clouds gave forth refreshing rain, and green grass covered
the whole of 'Iraq Sinful transgression passed away, and the right direction was
made quite clear.
Its palm trees flourished, its desert became a haven, its pebbles turned into
pearls, and its lights shone plain to see.
Because of him, the bosom of 'Iraq swelled with an ardent longing, and in the
heart of Najd his virtues were the cause of ecstasy.
In the East the sparks of his light were seen as lightning flashes, and in the
West the mention of his splendor was heard as the clap of thunder.
(This concludes the excerpt from "The Splendor of the Mysteries" [Bahjat al-Asrar],
quoted here in abridged form.)
The Sheikh’s Education
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) embarks on
the quest for knowledge.
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u
ta'ala anhu)had come to understand that the pursuit of knowledge ['ilm] is an
obligatory religious duty [farida], incumbent on every Muslim, and that it is
the cure for sick souls, since it is the most explicit route to true devotion,
the most effective evidence thereof, the clearest guidance thereto, the highest
of all the ladders of certainty, the loftiest of all the degrees of conviction,
the most magnificent of all the ranks of religion, and the most splendid of all
the stations held by those who are rightly guided. Because he understood this
well, he rolled up the sleeve of earnestness and serious endeavor in the effort
to acquire it, and wasted no time in the pursuit of its branches and its roots.
He sought out the leading Sheikhs, the signposts of right guidance, the scholars
of the Islamic community ['ulama' al-umma]. He embarked on the study of Islamic
jurisprudence [Fiqh], after reading the Glorious Qur'an until he was thoroughly
familiar with it.
In studying both the inner content and the obvious meaning of Islamic legal
doctrine, he derived benefit from the wise instruction of Abu 'l-Wafa 'Ali ibn 'Uqail
al-Hanbali, Abu 'l-Khattab Mahfuz al-Kaludhani al-Hanbali (RA)amongst other
revered and respected Saints and sheikhs of their time and also, according to
some accounts, Abu Saeed al-Mubarak ibn 'Ali al-Mukharrimi al-Hanbali(RA). He
learned to recognize the established doctrine of a school of law [madhhab], as
well as areas where expert opinions differ, and he mastered both the branches
and the roots of the subject.He studied customary good manners [adab] under Abu
Zakariyya' Yahya ibn 'Ali at-Tabrizi (RA), and heard the Prophetic Tradition [Hadith]
from a number of experts.
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) embarks on
the Spiritual Path [Tariqa].
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u
ta'ala anhu) became the pupil of Abu 'l-Khair Hammad ibn Muslim ibn Duruh ad-Dabbas
(RA), and from him he acquired knowledge of the Spiritual Path [Tariqa]. From
him he received his basic training, and with his help he set out on the
spiritual journey. May ALLAH (SWT) be well pleased with them both.
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) took to
wearing the noble patched cloak [khirqa], which he received from al-Qadi [the
Judge] Abu Saeed al-Mubarak al-Mukharrimi (RA), to whom mention has previously
been made. Al-Mukharrimi had worn it after receiving it from Shaikh Abu 'l-Hasan
'Ali ibn Muhammad al-Qurashi(RA), and al-Qurashi had acquired it from Abu 'l-Faraj
at-Tartusi(RA), to whom it was handed down by Abu 'l-Fadl 'Abd al-Wahid at-Tamimi(RA),
who had received it from the hand of his own Shaikh, Shaikh Abu Bakr ash-Shibli(RA).
Ash-Shibli had acquired it from Shaikh Abu 'l-Qasim al-Junaid (RA), and al-Junaid
had received it from his maternal uncle, as-Sari as-Saqati (RA), who upon whom
it had been bestowed by Shaikh Ma'ruf al-Karkhi (RA). Al-Karkhi had received it
from Dawud at-Ta’i (RA), who had obtained it from my master, Habib al-’Ajami
(RA). It had been given to Habib al-'Ajami by Shaikh al-Hasan al-Basri(RA), and
al-Basri had received it from our patron, the Commander of the Believers [Amir
al-Momineen], Sayyedina Imam Ali ibn Abi Talib (may ALLAH ennoble his
countenance and be well pleased with him), who had received it from the
Chieftain of the Messengers, the Beloved of the Lord of All the Worlds, Muhammad
(on him be the most excellent blessing, and the most perfect greeting of peace).
As for Prophet Muhammad (PBUH) himself (ALLAH bless him and give him peace), he
had received it from Gabriel (peace be upon him), and Gabriel had received it
from the Lord of Truth (Magnificent is His Majesty, and Sanctified be His
Names).
During his stay in Baghdad, he established, by his conduct, that he was truthful
and extremely charitable. During his stay, although he had to endure great
hardships, by his natural talents and devotion, he very soon became the Master
of Quran, Fiqh, Hadith and Arabic literature, with all its connected branches.
He was once teaching Quran and a verse was read. Several interpretations of the
verse citing previous interpretations were quoted. In addition to these
interpretations, so many other aspects and meanings of the verse were explained
in detail, that Sheikh Jamal-din bin Jowzi, who was amongst the audience and was
himself a renowned author of his time, admitted to a companion of his, that he
knew of only eleven out of the forty different explanations of the verse given
by Hazrat Ghaus-ul-A’zam (RA). Someone asked my master, Shaykh 'Abd al-Qadir
Jilani (RA) what he had received from the Lord of Truth (Glorious and Exalted is
He), and he replied: "Knowledge ['ilm] and good manners [adab]."
Life In Baghdad
The most attractive part of the life of a Wali is that which deals with his
manners and customs as corresponding to those of the Holy Prophet (PBUH) and is
in accord with the “Sunnah”. Hazrat Sheikh-ul-Islam, from the very beginning was
devoted towards divine love and was engaged also in the service of mankind. He
spent practically his whole life in such service to making especially in the
educational and spiritual spheres.
In early life as a student during a year of famine in Baghdad- one day he felt
very hungry. But he did not have any money to buy food. He was obliged
therefore, to proceed towards the bank of the river Tigris to pick up some
vegetables to satisfy his hunger. When he found something edible, he did not run
ahead of the other hungry persons, who were around him, to first take and have
it for himself. Such was his exemplary conduct, even when starving.
Once having been unsuccessful in his attempt to find any food, he returned to
Baghdad in an exhausted condition and entered a mosque to take rest. There he
found a stranger eating something. The stranger invited him to join and share
the food, but he declined though he was on the point of starvation.
The stranger however requested Hazrat again to share his meal for the sake of
ALLAH. Then only, he joined him. In the course of conversation the stranger
learnt that he was Abdul Qadir of his own town Jilan, and was perturbed. He
confessed to Hazrat that his mother had given him eight dinars to be given to
him, but as he could not locate him in Baghdad and as he had no food for the
last two days, he had that day purchased the meal out of that fund under such
extreme circumstances.
He apologized and placed before Hazrat the balance in hand. Hazrat not only
pardoned him, but returned to him the balance tendered, thereby depicting his
benevolence.
Once in Baghdad deprived of substantial food for 20 days, he proceeded to the
ruins of Aewan-I-Kisra to see if he could find any vegetable or edible roots. He
preferred such search to seeking help from anyone, under anycircumstances. When
he reached there, he found about seventy Walis already there in that same search
for food. He returned to town and did not consider it proper to remain there and
thereby reduce the quantity that may be found. Upon reaching back to the town,
he met an unknown person from his native place. The stranger delivered him some
pieces of gold and silver stating that those were sent by the mother of Hazrat
Sheikh, to be delivered to him. He took them and immediately went back to the
ruins of Kisra and distributed these pieces of gold and silver to those Walis,
retaining one, with which he purchased food, which he shared with other needy
persons. What a rare example of benevolence indeed.
Shaikh 'Abd al-Qadir's (RA) generous hospitality and his remarkable patience.
Every night, Shaikh 'Abd al-Qadir (may ALLAH be well pleased with him) would
order the spreading of the table mat. He would eat with guests, and sit in the
company of the handicapped. He was very patient with seekers of knowledge, so
that no one who sat with him could imagine himself being treated more generously
by anyone else. He would miss any friends who were absent, and would make
enquiries about their situation, preserving his affection for them, and
pardoning their bad deeds. If someone made him a solemn assurance, on oath, he
would take him at his word, while concealing what he actually knew about him.
He had a supply of wheat, cultivated as lawful food [halal] by one of his
companions from the rural outskirts, who planted it for him every year. Another
friend of his used to grind it and bake it for him, producing four or five flat
loaves of bread, which he would bring to him at the end of each day. The Shaikh
(may ALLAH be well pleased with him) would then distribute some of the bread
among those present in his company, piece by piece. Then he would store the rest
for his own purposes. His manservant, Muzaffar, would stand at the door of his
house, holding the bread on a tray in his hand, and calling out: "Who would like
some bread? Who would like to eat supper? Who would like a place to shelter for
the night?" If the Shaikh received a gift, he would distribute it, or part of
it, among those present in his company, and he would find some way to compensate
the giver. He would also accept a votive offering, and eat some of it himself.
May ALLAH be well pleased with him.
In his Ta'rikh [History], the highly erudite scholar Ibn Najjar informs us that
it was al-Jubba'i who said:
"Shaikh 'Abd al-Qadir Jilani (RA) once told me: 'I made a thorough scrutiny of
all human actions, and I did not find any deed amongst them more meritorious
than the providing of food, nor anything more noble than good moral character. I
would love to hold this world in my hand, so that I could feed it to the
hungry!' He also said to me: 'All I need is a sieve that keeps nothing from
passing through. If a thousand dinars [gold coins] came my way, they would not
even spend the whole night in my company.'"
It was Ahmad ibn al-Mubarak ar-Marfa'ani who said: "Among those who took tuition
in Islamic jurisprudence [Fiqh] from Shaikh 'Abd al-Qadir Jilani (RA) , there
was a Persian called Ubayy. He was totally absentminded, devoid of intellectual
capacity, and he could hardly understand a thing, except after wearisome trouble
and toil. He was there in our class one day, reading aloud to the Shaikh, when
in came Ibn as-Samhal, who had just arrived to pay the Shaikh a visit. The
visitor was amazed at the Sheikh’s patience with his student, and as soon as
Ubayy had got up and left the room, Ibn as-Samhal turned to the Shaikh and said:
'I am truly astonished by your patience with this would-be jurist [mutafaqqih]!'
To this the Shaikh replied: 'My tiresome labor with him will be soon be over.
Before the week is out, he will have passed on to ALLAH (Exalted is He).' We
were so surprised to hear him say such a thing, that we took to counting thedays,
one by one, until Ubayy died, on the last day of the week. Ibn as-Samhal was in
attendance that day, in orderto join his funeral prayer, and he expressed his
amazement at the Sheikh’s announcement of his death, before the arrival of his
appointed term. May ALLAH bestow His mercy upon him, and may He be well pleased
with our Shaikh!"
Shaikh 'Abd al-Qadir Jilani (RA) entertains the chieftains of Mount Qaf.
Shaikh al-Bata'ihi also said: "When I entered the presence of our master and our
very own Shaikh, Shaikh 'Abd al-Qadir (may ALLAH be well pleased with him), one
day in his private apartment, I discovered in his company four individuals whom
I had never seen before that moment. I therefore stood in my place, until they
got up and took their leave of him, at which point the Shaikh said: 'Go and
catch up with them, and ask them to offer a prayer of supplication [du'a] on
your behalf!' So I caught up with them in the courtyard of the schoolhouse, and
asked them to offer a prayer of supplication on my behalf. One of them said to
me: 'You deserve our most hearty congratulations! You are the loyal servant of a
man by whose blessed grace ALLAH preserves the earth intact, with its level
fields and its rugged terrain, its continents and its oceans. In response to his
prayer, ALLAH bestows His mercy on all creatures, be they pious or dissolute.
We, and all the other saints [Awliya'], are within the safekeeping of the
breaths he breathes, under the protection of his foot, and within the orbit of
his command.' Then they departed, though I did not see where they went, so I
returned to the Shaikh in a state of bewilderment. Before I had told him
anything, he said to me: 'O 'Abdu'llah [Servant of ALLAH], you must not let
anyone know what they said to you, so long as I am still alive.' 'O my master,'
said I, 'who are those men?' and he replied: 'They are the chieftains of Mount
Qaf, and they must be back in their own places by now. May ALLAH be well pleased
with them!'"
Shaikh 'Abd al-Wahhab describes how his father, Shaikh 'Abd al-Qadir Jilani
(RA), conducted his public speaking.
It was our master, Shaikh 'Abd al-Wahhab (may ALLAH bestow His mercy upon him),
who said: "My father [Shaikh 'Abd al-Qadir] used to give lectures three times a
week: twice at the schoolhouse [Madrasa]-early in the morning on Friday, and in
the evening on Tuesday-and once in the guesthouse [rabita], early in the morning
on Sunday. His lectures were regularly attended by the religious scholars ['ulama'],
the jurists [Fuqaha'] and the Sheikhs, as well as many others. His public
speaking was maintained for a period of forty years, starting in the year [A.H.]
521, and ending in the year [A.H.] 561. As for the period during which he also
engaged in academic teaching [tadris] and the issuing of legal opinions [fatwa],
that lasted for thirty-three years, starting in the year [A.H.] 528, and ending
in the year [A.H.] 561. "In the course of his regular public session [majlis],
some of the brethren used to perform Qur'anic recitation [qira'a], in a plain
and simple style, without the modulations of chanting [alhan]. Qur'anic
recitation was also performed at his session by ash-Sharif Mas'ud al-Hashimi.
"It was often the case that two or three men would die during his session.
"Four hundred inkwells were used, by learned men and others, to write down what
he was saying in his discourse.
"He would often walk through the air, at some point during his session, taking
several steps over the heads of his audience, then returning to the lectern. May
ALLAH be well pleased with him!"
Jews and Christians embraced Islam at the hand of Shaikh 'Abd al-Qadir, in the
course of his public sessions.
The companions of Shaikh Hammad ad-Dabbas are puzzled by the droning sound he
makes during the night, so they ask Shaikh 'Abd al-Qadir Jilani (RA) to seek an
explanation from him.
It was Shaikh Abu 'n-Najib 'Abd al-Qahir as-Suhrawardi (may ALLAH bestow His
mercy upon him) who said: "A droning sound, like the droning of bees, could be
heard every night, in the vicinity of Shaikh Hammad ad-Dabbas. Hiscompanions
said to Shaikh 'Abd al-Qadir, one day in the year [A.H.] 580, when he was
present in his company: 'Ask him about that!' So he asked him, and Shaikh Hammad
told him: 'I have twelve thousand pupils, and I mention them all by their names
every night. I beg ALLAH (Almighty and Glorious is He) to attend to the need of
each and every one of them. If a pupil of mine is smitten so hard by a sin, that
the appetite for it will not become exhausted, I ask Him to relent toward him,
and to tolerate with compassion his persistence in that condition.'
"On hearing this, Shaikh 'Abd al-Qadir said: 'If ALLAH (Exalted is He) grants me
a station of honor in His sight, I shall obtain from my Lord (Blessed and
Exalted is He) a covenant on behalf of my pupils, binding until the Day of
Resurrection, to the effect that not one of them will die without being in a
state of repentance, and that I must be a guarantor for them in that regard.'
Shaikh Hammad then said: 'I bear witness that ALLAH will surely grant him that
commitment, and that he will spread the shade of his noble dignity over them.
May ALLAH be well pleased with them all.'"
When Shaikh 'Abd al-Qadir Jilani (RA) sneezes, one Friday, the reigning Caliph
is terror-stricken by the popular response.
Ibrahim ad-Dari once said: "Every Friday, when our own Shaikh, Shaikh 'Abd
al-Qadir (may ALLAH be well pleased with him), was passing by on his way to the
congregational mosque [jami'], the people in the markets used to pause from
doing business, in order to beg ALLAH to satisfy their needs for his sake. He
possessed a great prestige [sit] and a great voice [sawt], a dignified bearing [samt]
and an impressive silence [samt]. When he happened to sneeze, one Friday, the
people commiserated with him so loudly that a tumultuous clamor was heard, as
those in the congregational mosque joined the chorus of voices crying: 'May
ALLAH bestow His mercy upon you, and may He make you the instrument of His
mercy! The reigning Caliph, al-Mustanjid-bi'llah, was in a special compartment [maqsura]
in the mosque, and when he asked: 'What is all this din and clamor?' he was
told: 'Shaikh 'Abd al-Qadir happened to sneeze.' This had a terrifying impact on
the Caliph!"
Shaikh 'Abd al-Qadir Jilani (RA) hears unseen speaker urging him to apply for a
loan.
It was Shaikh Abu Muhammad al-Jubba'i who said: "Shaikh 'Abd al-Qadir (RA) once
told me: 'I was sitting one day on a spot in the desert, going over my lessons
in Islamic jurisprudence [Fiqh]. I found it difficult to concentrate on my
studies at that time, since I was suffering great hardship due to poverty.
Suddenly, I heard someone speaking to me, though I could not see his physical
form. He said: "You should borrow enough to help you in the study of
jurisprudence," or maybe he used the expression, "the pursuit of knowledge." To
this I responded by saying: "How can I expect to get a loan, when I am a pauper,
and have no means of paying it back?" He then said: "You just do the borrowing,
and we shall accept responsibility for settling the debt incurred." I thereupon
went to a man who sold groceries, and I said to him: "I must ask you to do
business with me on the following terms: Whenever ALLAH makes things easy for
me, I shall give you [what I owe you], and if I die, you will consider me clear
of any obligation. Each day, you will give me one whole loaf of bread, as well
as some garden cress [rashad] in another half-loaf."
"'As soon as he heard my proposal, the grocer burst into tears, and he said: "O
my master, I am entirely at your disposal, whatever you may wish!" He insisted
on treating me as if he was my servant, so I used to receive from him, each and
every day, one whole loaf of bread and some garden cress in another half-loaf. I
kept this up for a certain period of time, but a day came when I felt a pain in
my breast, because of my inability to give him anything. At that point I heard
myself told: "Go to such-and-such place, and whatever you happen to see there,
lying on the pile ofrubble, take it and hand it over to the grocer," or the
invisible speaker may have used the expression, "settle your debt with it." When
I went to that place as instructed, I noticed a big chunk of gold on the pile of
rubble, so I picked it up and gave it to the grocer.'"
In 521 Hijri, Hazrat Abu Saeed Mubarik Bin Mukharrimi gave over his Madrasa to
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA), In the
beginning, there were only very few students; but soon his fame for learning,
piety, inner illumination, veracity, and strict adherence to Sharia spread far
and wide and people from all over the world began to flock round him to reap the
benefits of his lectures and sermons. Gradually the existing building proved too
small for the ever-increasing students, and in 528 AH, adjacent houses had to be
acquired. For thirty-three years between 528 and 561, he devoted himself to the
cause of Education. He himself taught Muslim Law, commentaries on the Quran,
Hadith, Syntax (grammar) and other Islamic subjects. Students from every part of
Iraq and all over the Muslim world came to his Madrasa, where they received free
education with boarding and lodging provided.
Spiritual Advancement
He sought the company of holy men and was intimate with them. After completion
of his studies, he became more severe on his own self. He began to deny himself
the many cravings of life, except the barest minimum merely to sustain life.
When his devotion towards "Mujahida" increased, he left Baghdad and went to a
place called Sauster. Hazrat has said “Do not expect to be included in the
company of spiritual people, unless you have become an enemy of your whole-self
and have become absolutely separated from all the organs of your body and all
your limbs, and have cut off all connections with your existence, your
movements, your speaking your hearing and seeing, with your efforts and your
intelligence, and with every thing that proceeds from you, before your spiritual
existence come into being with you”.
He explained "All that will be found in you, after spiritual existence is
breathed into you, because all these things constitute a screen between you and
your Lord. You should consider your whole being and your parts as idols together
with the rest of the creation and you should not obey any of them. Then you will
learn the secrets of divine knowledge and acquire extraordinary powers".
"Then you will truly become a manifestation of the powers of God; you will hear,
see, speak, and understand through God, and will have comfort and rest through
HIM. Thus you will be blind and deaf to any thing besides ALLAH, so that you
will not find anything existing besides Him".
It was Abu 's-Sa'ud al-Huraimi who said: "I once heard our master, Shaikh 'Abd
al-Qadir (may ALLAH be well pleased with him), say:
"'I stayed in the deserts and ruined areas of 'Iraq for twenty-five years, as a
solitary wanderer. I did not get to know my fellow creatures, and they did not
get to know me. My only visitors were groups of the men belonging to invisible
realm [ghaib], as well as some of the jinn. I used to show them the way to ALLAH
(Almighty and Glorious is He)