By: Prof. Bashir Ahmad Dar
In the history of Islamic world, fifth century Hijrah is of immense significance. The period witnessed intellectual splendor of high order. Intellectuals of great caliber took their birth during this era. There were men of great learning like Imaam Ghizali (RA), the outstanding research scholar Abul Wafa ibn-e-Aqueel (RA), the towering men of letters Abdul Qahir Jurjaani (RA), the distinguished philologist Hareyri (RA) and many other men of repute flourished in that century. This galaxy contained two personalities whose contribution to Islamic revival is unique and undisputed. One was Sheikh Sayyid Abdul Qadir Jilani (R.A), and the other was Abdul Rahman ibn-e-Jawzi (RA).
As Sheikh Sayyid Abdul Qadir Jilani (R.A) came to Baghdad the city was full of corrupt practices, misdeeds and misled people. It was also during this time that the misled sought to debate their contention that the Holy Qur’an was allegedly a creation. While young Sheikh had completed his studies and undertaken 25 years of spiritual exercises, the condition in Baghdad had become even worse. Falsehood and cults were beginning to spread at an alarming rate. It was a time of great deterioration in the following of the Sunnah.
It was a time when there was a dire need for a Reformer of the ways of the people and a Reviver of the true Faith. This Reformer and Reviver was none other than Sultanul Awliya Huzoor Ghaus-eAzam Sheikh Syed Abdul Qadir Jeelani (Rehmatulahi Alayhi). Within a short space of time, he once again turned the blessed city of Baghdad into the centre of learning and spiritualism. Baghdad, which has been since the dawn of the civilizations, the cradle of civilization flourished not only the state capital, but also the literary capital and academic nucleus of the then Islamic world. The city also turned to be the seat of spiritual revival at the hands of these two great puritans.
Born in 470 Hijrah Sheikh Sayyid Abdul Qadir Jilani (R.A) belonged to the generations of Sayyidina Imam Hasan (RA) and Imam Hussain (R.A.) He recieved his early education at Baghdad. Among his tutors included towering personalities of the age. Huzoor Ghaus-e-Azam Shaikh Abdul Qadir Jilani (Radiallahu Ta’ala Anh) gained his spiritual training in Baghdad from two of the greatest Mystics of their time, Shaikh Hammaad bin Muslim Ad Dabbaas (Radiallahu Ta’ala Anh) and Shaikh Abu Sa’eed Mubarak Al Makhzoomi (Radiallahu Ta’ala Anh).
After gaining religious education and spiritual training, he dedicated himself to the service of Islam. Soon the entire Baghdad citizenry was attracted to his discourses, lectures and sermons. He excelled the kings and royalty in commanding respect and popularity. The well-known jurist of the Hanbali school of thought Ibn Qudamah says: “I did not see any one more respected than him. Kings and ministers considered it their honour to attend his lectures, not to mention the scholars and jurists. It is reported that a minimum of 400 inkpots were used to record his discourses. In spite of the fact that he had a humble personality, yet he was awed for his knowledge and wisdom. He was Mustajaab-ud-dawaat, i.e., his supplications were always accepted.”
According to Sheikh-ul-Islam Izzuddin bin Abdus Salaam and Haafiz Ibn-eTaimiyah ,Sheikh Sayyid Abdul Qadir Jilani’s magnificence was predominant. His discourse was always engaging, effective to yield positive change in character and an elixir to enliven the dead hearts. Sheikh Umar Kaisani writes that there was not a single meeting of Sheikh Abdul QadirJeelani (RA), which did not witness non-Muslims embracing Islam, criminals making repentance and the misguided finding guidance.
His contribution to Islam and the Muslim history is worth recording in golden letters. Amongst it are his teachings, which have an electrifying effect event after a lapse of nearly one thousand yeas.His chief works include Ganiyatul Talibeen, Futuhul Ghaib, and Al-Fatha-Rabbani. Besides a Diwan, he is also credited with the Tafseer i Gilani, a commentary on the Quran. His Diwan, a compilation of his verses is in Persian. A verse of his Diwan reads like this:
Behijabana der aa az der i kashanai ma
Ki kase niest bejuz dard tu der khana
(Translation: oh do come inside my dwelling (heart)as there is no pain other than yours)
In another verse Sheikh Jilani(RA)says:
Gar nedari aarzoi wasl janan jaan mara
Zindagi bigazadhti be ou gam i hijraan mara
(Translation:If you do not have the yearning of having the company (wisal)of my beloved , the life is passing by and being separated from the beloved I am suffering from the pain)
Baar i digar subah saadat me dameed
Zaanki sabah ast kanoon shaami ma
(Translation:once more the blessed morning has arrived but this morning too is the evening for me)
It may be astonishing to many to know that Sheikh Syed Abdul QadirJeelani (Ra) has authored a commentary of the Quran under the title of Tafseer Jilani. It has been rendered into translation by Mufti Abdur Rasool Mansoor Alazhari and published by Maktaba Misbahul Quran Sahival Pakistan.
These monumental works are radiant and fresh in spite of witnessing hundreds of years since their compilation.
The main theme of his teachings was submission, obedience and (Tawheed) Oneness of Allah. Let’s cite here an instance of his teachings. Calling upon the Muslims to turn to Allah SWT he says: “Look up to Him, Who looks after you. Keep facing Him, Who is in front of you. Love Him, Who loves you. Obey Him, Who invites you. Give your hand to Him, Who saves you from a fall…Loving hearts, spiritual contentment, forgiveness and mercy, are all from Allah (SWT).”
Stressing the fact he says: “The entire creation is helpless. No one has power to do good to you or harm you. Allah (SWT) only knows what is good and what is bad for you. Only he is brave, who has purified his heart from the non-Allah, and holds the sword of Tawheed (Monotheism) and a guard of Shariah at the heart’s gate, so that no one from among the created find an entrance through it. Devote your heart to the One Who can change it. The Shariah beautifies the external, and Tawheed and its knowledge civilizes the internal self.”
Sheikh Abdul Qadir writes in al-Fath ar-Rabbani – O Boy! You aren’t on the right path unless you follow the path of Islam, the foundation for which is the Shahada.
O Boy! You may say the shahada with your tongue but you still won’t believe for there are many idols placed within your heart. These idols could be the ruler you are afraid of or the village headman who scares you. To be overconfident or have complete faith only in your earnings, your profits, your strength, your hearing and seeing, your hold are also idols in the heart. To think that a creation can harm or benefit, take away or give are all idols in the heart.
At another occasion the Sheikh said: “Today you trust your own self, you trust the created, you trust the material wealth, and trust the ruler. Whoever you trust is your God, from whoever you are afraid of or have expectations from, is your God, whoever you think can benefit or hurt you is your God.” To Sheikh Sayyid Abdul Qadir Jilani (R.A) , it was not forbidden to benefit from the world possessions to the extent of necessities, but he always stressed to refrain from the world beyond that limit. In fact he draws on this tradition of Prophet (SAW): “Verily the world has been created for you and you have been created for the Hereafter.”
The Sheikh (R.A.) also said: “Do not stand respectfully like a beggar before the world seeking what has already been destined for you thus allowing the world to have an upper hand. Make the world stand before you in respect like a slave stands with awe and submission before his master. The world serves him, who stands at the gate of Allah, and who ever stands at the gate of this world is always slighted and humiliated by the world.”
In an interesting manners the Sheikh says: “It is alright to keep the world in hand, or in the pocket, but keep it only with good intention, but it is wrong to love it with all your heart. It is alright for the world to stand at the heart’s door, but its entrance through the door is improper and inflicts dishonour on you.”
The Sheikh once said: The dog survives on whatever little his master gives him to eat and drink, but the dog is always loyal, faithful and watchful for his master’s safety and committed to the security of his farm and the herd of cattle. You are so hard heartened that your Master gives you to your heart’s content an abundance of variety of food and gifts, but you are ungrateful in spite of all these blessings. Not only you are thankless, but on the top of it you violate His Shariah, and commit disloyalty and disobedience.”
The Sheikh said: “Do not follow people blindly, do not mix up with them with carelessness and ignorance, but keep in touch with them with knowledge, insight and have the right attitude. When you see something good in them, adopt it, when you see something bad in them, save yourself from it.”
He once said: “When you slack in prayers you break up your relationship with Allah (SWT). He quoted Prophet (SAW)’s tradition: “The slave is closest to his Creator, when he is in the state of prostration. (Muslim #215).
Sheikh Sayyid Abdul Qadir Jilani(R.A.) once said: “If you have given up piety, make repentance. Giving up piety is a sin and a disease, and repentance is a medicine and cure. He again draws on this tradition of Prophet (SAW):
Once revered Prophet (SAW) asked his companions: “Shouldn’t I tell you your ailment and tell you its cure?” His companions submitted, please advise us Ya Rasul Allah.” He (SAW) said: “Sin is your disease, and repentance is the cure,” [Fath-e-Rabbani #145]
The position and the stature of Sheikh Sayyid Abdul Qair Jeelani is of immense significance. The most fascinating and interesting narrative about is as follows: One night, there was a gathering which included all the great Shaikhs of the time, to listen to the lecture of Huzoor Ghaus-e-Azam (Radiallahu Ta’ala Anh). One of the Shaikhs present, Hafiz Abdul-Mughith ibn Harb (Radiallahu Ta’ala Anh) states:
“That night the Sheikh was in a state of inspiration. Pearls of wisdom poured from his mouth. All of us were in a perfect state of peace and bliss, of a kind we had never experienced before. A moment came when the Sheikh pointed to his foot and declared, “This foot is over the necks of all the Saints.” No sooner had he said this than one of his students, Sheikh Ali ibn Al Hiti (Radiallahu Ta’ala Anh) threw himself at his master’s feet. He took the Sheikh’s blessed foot and placed it upon his neck. Then all the rest of us did the same.
What an interesting advice this great Sufi lends us: Ask your Lord for a physician who can treat the illnesses of your hearts, a healer who can heal you, a guide who can guide you and take you by the hand. These great personalities have bequeathed a rich heritage to avail it .May Allah bless us the Taufeeq to learn from the spiritual teachings of Sheikh Sayyid Abdul Qair Jeelani (R.A.) and to sincerely put it into practice, Let’s conclude with the verses of famous Sufi and the founder of the Naqshbandi Order, Sheikh Bahau uddin Naqshband (RA)
بادشاہ ہر دو عالم شاہ عبدالقادر است
سرور اولاد آدم شاہ عبدالقادر است
آفتاب و ماہتاب و عرش و کرسی و قلم
نور قلب از نور اعظم شاہ عبدالقادر است
خواجہ بہاءالدین شاہ نقشبند رح
Padshai har du aalam Shah Abdul Qadir ast
Sarwar awlad aadam Shah Abdul Qadir ast
Aftab we mahtab we arsh we kursi we qalam
Noor qalab az Noor Azam Shah Abdul Qadir ast.
(The writer can be emailed at: bashirahmaddar2012@gmail.com)
