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Sayiddina Shaykh Abdul Qadir Jilani (quddus sirruhoo)

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Shaykh Muhyiddeen Abdul Qadir Jilani (1077 CE/472H - 1166 CE/561 H) was the luminary
of his time in the spiritual sciences and in the disciplines of the Divine Law. His reknown in
the sciences of Sufism and Shariah was so great, that he came to be known as the spiritual
pole of his time, al-Ghawth al-Azam.

He was born in the city of Jilan, in the northwestern province of Persia, in the year 1077 AC.
At the age of eighteen he set forth for the city of Baghdad to seek the Divine Knowledge and
Guidance.

His first shaykhs of Divine Law were Shaykh Abul Wafa Ibn Aqil, Shaykh Muhammad bin
al-Hassan al-Baqlani and Abu Zakariya Tabrizi. Under these great divines he learned the
Science of exegesis of Quran, the Science of the Traditions, the Science of the Life of the
Prophet (u
), theology, jurisprudence ( ), grammar, Quranic recitation and philology.
He studied the Hanbali school of jurisprudence, yet he was able to give decisions in the Shafii
school as well. He memorized the Quran, not in only one form, but in all seven methods of
recitation.

After mastering thirteen discplines of the religious law and its related sciences, he then turned
to the spiritual path under the guidance of Shaykh Hammad bin Muslim ad-Dabbas. He
received initiation into the path of seekers under Shaykh al-Mubarak Said bin al-Hassan.
Shaykh al-Mubarak Said was shaykh to most of the greatest seekers and masters in his time
in Baghdad.

Shaykh Abdul Qadir Jilani received the  and leadership of the tariqa at the age of fifty
years old from his shaykh, Shaykh al-Mubarak Said. Not long after receiving the official title
of Shaykh at-Tariqat, he was reknowned throughout the city and into the surrounding lands as
a grand master and the source to which all yearning hearts must turn for guidance and
illumination, guiding their hearts to the path of divine love and divine inspiration.

Sayyidina Abdul Qadir relates, "Initially, only a few people would come to attend my
association. As more people heard about me the school became crowded. I then used to sit in
the mosque at Bab al-Hilba which became too small to hold the large numbers of people who
would come to hear me. They would even come at nighttime, carrying lamps and candles to
see. When finally it would no longer accomodate the crowds, and my chair of teaching was
moved to the main thoroughfare and later to the outskirts of the city, becoming the new place
of gathering. People would come to attend by foot, by horse, by mule, by ass and by camel.
You could see seventy-thousand listeners standing in the circle in these meetings."
In his gatherings, he would enjoin the people to do the good and to abjure for committing
wrong. His advice addressed rulers, ministers, governors, judges, his disciples and the
common people. According to Ibn Kathir, the great historian, "Standing in the mosques, he
reprimanded publicly the rulers who committed wrong, in the presence of all as witnesses and
in his public speeches. He avoided any sort of political appointments, never feared anyone in
his speech except God Almighty and was unaffected by the reproach of anyone." Once when
the caliph of the Islamic world at that time apointed an unjust person to be chief judge,
Sayyidina Abdul Qadir Jilani stood up in the largest mosque in Baghdad to give the Friday
sermon. He spoke in his sermon to the caliph directly. He said, "You have apointed the worst
of the unjust ones to judge the affairs of Muslims! What will be your answer tomorrow in
front of the Lord of the worlds, the Most Merciful of the merciful?" Upon hearing this, the
caliph shook with fear. Shedding many tears, he quickly went after the prayers to dismiss that
judge.

Sayyidina Abdul Qadir called on the people to correct themselves, to purify their hearts and
to dispel excessive love of the worldly life from their hearts. He urged them to fill their hearts
with the love of God and of his Messenger and his saints. He exhorted them to follow the
Prophet in every deed and thought, behavior and manner, to avoid hyprocisy and pretence, to
dispel pride, self-praise, hatred and enmity, jealousy, tyranny, decietfulness and rancor from
their hearts. He called on the people to break their attachments to this world and dependence
on those who are enslaved by it, and to turn themselves with their whole hearts to the
Sustainer of the worlds, God Almighty, seeking His good-pleasure, His guidance and His
mercy and forgiveness.

He opened the door to the people to renew their covenant with their Lord. Muslims and non-
Muslims alike, they came forth in masses to hear him, to repent from their wrongdoing and to
accept him as their leader and guide to the path of God, accepting to not associate partners
with God, whether obvious or subtle, to praise God and thank Him for His bountiful favors,
to follow the path of the righteous precedessors in religion and right guidance, to avoid all
deviation and schisms in religion, to unify their hearts and join as one hand under the love of
God and His prophets and saints. They turned their hearts from love of the worldly life to
love of the Hereafter and from the pleasures of lust and fortune seeking to the pleasures of
God's love and acceptance of His ordinances and prohibitions.

In one of his lectures, which it is said were attended by up to four hundred scribes, he said,
"The walls of religion are falling and their foundations have cracked. Let us come together, O
people of the earth and rebuild what was ruined, reestablish what fell! this is not acceptable.
O Sun! O Moon! O Day! All of you come! O People, the religion is crying for aid and
assistance, hoding its hands above its head in its distress due to all the profligates, insolent
ones, innovators, perverters of the Divine Law, the heedless folk, the unjust and tyrannical,
those who falsify the Divine Knowledge and lay claim to it when in fact it is not in their
hands.

"O Man! How hardened your heart has become! Even a dog serves its master. He guards him,
accompanies him in his alks, hunts for him, guards his herd and looks up to him with loyalty
and hope that his master may grant him a couple of morsels from his repast or put something
aside for him later. Reflect on tht and compare it with your own fattening yourself on God's
bounties, and fully satisfying your lowly desires with them, without ever obeying His
commands or avoiding what He has forbidden! You do not pay Him what you owe him , you
neglect His orders and you do not guard the limits of what he has ordained on you."
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After a few hours, the disciples came back, each with his slaughtered chicken. At the time of
the evening prayer one of them was still missing. He had not as yet shown up. The shaykh
said, ³Where is so-and-so?´ No one knew. The time for the night prayer came and went. The
next day came and still no one knew what had happened to the missing disciple. In the
afternoon of the next day the disciple came with the chicken in his hand, but the chicken was
still unslaughtered. The shaykh asked him, ³Where were you all this time? Everyone brought
their slaughtered chicken to me except you. Why is that?´ He answered, ³O my shaykh, your
order to me was to slaughter this chicken in a place where no one can see you. I tried all day
yesterday and all night and all morning today to find a place where God is not present, where
the Prophet (s) is not present, and where you are not present, and I could not find such a
place. How could I slaughter the chicken?´ Shaykh Abdul Qadir said, ³ Some of you took the
order literally, but you did not keep in your heart that I am with my disciples, whereever they
may be. Others thought, "Our shaykh is greedy and wants to stock up on chicken. It is bad
manners on your behalf to think in such a way. But your brother here knows that I am in his
heart twenty-four hours and that I never leave him. His only desire was to obey my order and
to keep my respect, not seeking to understand the reason for the order or to try to discover its
purpose. My son here is my successor who will teach you the proper code of conduct and be
a good example for you to follow: "

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The most famous of Shaykh `Abd al- Qadir's works are:

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  (The Lord's opening), a collection of sermons for the student and
the teacher in the Sufi path and all those attracted to perfection; true to its title, this
book brings its reader immense profit and spiritual increase;


  (Openings to the unseen), another collection of sermons more
advanced than the previous one, and just as priceless. Both have been translated into
English;
Due to his standing in the Hanbali school, `Abd al-Qadir was held in great respect by Ibn
Taymiyya, who gives him alone the title "my Shaykh" (shaykhuna) in his entire Fatawa,
while he reserves the title "my Imam" (imamuna) to Ahmad ibn Hanbal. He frequently cites
Gilani and his shaykh al- Dabbas as among the best examples of latter- time Sufis.

Shaykh `Abd al-Qadir's miracles are too many to number. One of them consisted in the gift of
guidance which was manifest in his speech and through which untold thousands entered
Islam or repented. Al-Shattanawfi in Bahjat al-asrar mentions many of his miracles, each
time giving a chain of transmission. Ibn Taymiyya took these reports to satisfy the criteria of
authenticity, but his student al-Dhahabi, while claiming general belief in `Abd al- Qadir's
miracles, nevertheless affirms disbelief in many of them. We have already seen this trait of
al-Dhahabi in his doubting of the sound report of Imam Ahmad's admiration of al-Muhasibi.
These are his words about Gilani in  
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