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Status Of Hazrath Shaykh Abd Al-Qaadir Jilaani (may Allah be well pleased with him)

Status Of Hazrath Shaykh Abd Al-Qaadir Jilaani

(may Allah be well pleased with him)  


Allah (Almighty and Glorious is He) says in the Holy Qur’aan, in the 8th Sura, al-Anfaal: Verse 34

 

None can be its Guardians (Awliya) except the righteous

(The Awliya are the Righteous.)

The Journey To Allah

In quoted Sura of the Holy Qur’aan, the 8th Sura, al-Anfaal: Verse 34, Allah refers to the guardians of the Sacred Haram ash-Shareef, The Noble Sacred Sanctuary in Makkah, but The Ones who know Allah (urafa) have taken it a step further and say that the Haram ash-Shareef, is the Holy Prophet (Peace be upon him, his family and his companions). He is the sanctuary to which all the lovers of Allah turn to for protection. They are drowned in his reality. They seek the Beloved of Allah. His true heirs, the awliya serve as guardians of the Spiritual Hearts or qalb of their devotees. The Spiritual Hearts or Qalb is the nucleus of The Essence Of Man or the ruh. This Spiritual Organ of Perception is where Transcendent Realities enter into contact with man. The Qalb is the connection (al-barzakh) between this world and the next. It is also the battlefield of the Greater Holy War (jihad al-akbar). Here a battle is fought between the Yearning Spirit (ruh) and the downward pulling lower self (nafs). The qalb is the sanctified center of man because it is the ‘place’ that can contain Allah. Keeping watch over the qalb is part of the spiritual struggle of the Journey of Return to Allah. The heart of the Perfect Man is the Divine Throne around which circle spiritual realities.  It is these Perfect Men (awliya) that guard our spiritual hearts and perfect them.

Allah (Almighty and Glorious is He) says in the Holy Qur’aan, in the 53rd Sura, an-Najm: Verse 42:

 

To Allah is the final Goal.

 In the path of Tasawwuf or Developing Spiritual Culture (Sufism) one has to cultivate an intense, all absorbing Love and connection (Nisbat) with Allah.

On this path, the Subject is Allah, the Goal is Allah, the vehicle to transport one to Allah is Prophet of Allah through whose spiritual personality one absorbs divine blessings, as mentioned in the 62nd Sura, al-Jumua’h, Verse 3

 (To purify, instruct and bestow wisdom) upon those who come later…

The fuel for this journey is Ishq. (Intense Love for Allah and his Holy Prophet (Peace be upon him, his family and his companions).  The traveler on this path is called a Saalik and the guide who acts as the means between the Sought (Allah) and the seeker is called Murshid.

The Qur’aan says in the 5th Sura, al-Maida, Verse: 35:

O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in His cause: that ye may prosper.

 Degrees Of Friends Of Allah

 Every traveler (Saalik) on the Spiritual Path of Return to Allah who reaches the stage of “Friendship of Allah” (Wilayat), his status as Friend of Allah– (Wali Allah), is dependant on his relationship (Ta’alluq) with Allah. When this relationship reaches intensity it is called ‘Intense relationship’ (Nisbat). Some Aulia attain the ‘link’ or Relationship Of Love (Nisbate Ishq), some attain the Relationship Of Obedience (Nisbate Itta’at). Some attain Relationship Of Recognition (Nisbate Marifat). Depending on this Nisbat the nature of the Walis status is determined. There are up to 124 000 different degrees of Friendship Of Allah (Wilaya), everyone of them on the footsteps of a Messenger or Prophet of God e.g.:

  • The Station Of Jesus (Wilayate Issawi). The wali inherits the station of Isa (may Allah bless him with peace).  He doesn’t marry etc.
  • The Station Of Moses: (Wilayate Mussawi). The wali inherits the station of Musa (may Allah bless him with peace). He is strict on Shariah. Displays jalaal[1] in temperament.
  • The Station Of Abraham: Wilayate Ibrahimi. The wali inherits the station of Ibrahim (may Allah bless him with peace). He attains friendship of Allah, prepare children and relatives as Imams etc.

Some Aulia attain one degree, some two, whilst others attain all combined, i.e. up to seven different Nisbat combined. But every Nisbat when it reaches its Zenith/peak it changes into The Abd or slave of Allah who submits totally. (Nisbate Abdiat). This Nisbate Abdiat takes one into the precincts of Wilayate Muhammadi. (Here everything submits to the Wali, including his ego). At this point the Wali no more remains a mere seeker (murid), but he becomes the sought (muraad).

Abu Muhammad Muhay ud-din Abd’ al Qadir Jilani (may Allah be well pleased with him) was unique. He was born as ‘one totally submitted’ (Nisbate Abdiat) and with everything submitting to him (Wilayate Muhammadi). This status is inheriting the miraculous spiritual height of Muhammad (Peace be upon him, his family and his companions). This is the reason why in being a beloved (Mahboobiyat), He was called “Beloved of Allah’ (Mehboobe Subhani). He is unique and the leader amongst the Aulia. All Aulia are under him. Sheikh Bataa’ihi states[2][1],

We, and all 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.

Qurb Or Closeness

On the path is also Qurb (how close one gets to Allah). There are 3 stages here:

1.      Closeness through optional devotion. (Qurb Nawafil)

2.      Closeness through obligatory devotion (Qurbe Faraiz)

3.      Collection of collectives in proximity [Jama Baynal Qurbayn (Jam’ul Jama)]   

 This is explained in a Hadith E Qudsi included in Bukhari

“Do not become enemies of My Walis or be prepared to make war with Allah. When My servant after accomplishing his compulsory devotion (Faraiz) seeks My nearness through optional devotion (Nawafil) I begin to love him. When I love him, I become his Faculty of Audition so that he hears by Me, I become his faculty of sight, so he sees by Me, I become his Faculty of speech so that he speaks by Me and I become his faculty of grasp so that he holds by Me. In another report it says “anything he asks I give.” I become his “Heart with which he loves.”

  It is also said in another Hadith,

Beware of the penetrating insight (firaasa) of the believer (mumin) for he sees by the light of Allah.

  

Sheik Abd al-Qaadir Jilaani (may Allah be well pleased with him) writes in his book, Ghunya, that,

Whilst a Mumin sees by the light of God, the Wali sees through God.

The Sufi becomes annihilated in God therefore the attributes of Allah are assimilated in his personality. (Fana fis Sifat) The Holy Prophet (Peace be upon him, his family and his companions) has instructed,

 

“Takhalaqu bi Akhlaqila”

 

Imbue yourself with divine attributes

He also becomes annihilated in the deeds (Aafaal) and in the essence (zaat)

At this stage, visibly it is man (Zaahir) but in reality (Baatin) it is Allah. In Jama’a Baynal Qurbayn” all these are combined. Ghous Al Azam (may Allah be well pleased with him) was annihilated in Allah, and existed through Allah.

E.g. whilst delivering a sermon, a bird made a noise and without looking he said, “may the head of the noisemaker fall off” and the bird died and fell. Thereafter he said, “come alive in the name of Allah ” and the bird got up and flew. (This is total annihilation in God).

The Leader Of All Awliya

His famous saying in Qasida Ghausia, which he said as one ‘Whose faculty of speech Allah had become’,  

Qaddami Hazihi alla raqabati Kulli Waliyyin li llah

 

“My foot is on the neck of all Walis”.

 When our Master uttered this statement 313 Aulia in this world, and in the world of souls etc. bent their necks. At this time Khwaja Muinuddin Chishti Ajmeri (may Allah be well pleased with him) was in a young man in a cave in Khurasan and he said, “Your foot is on my eye and head not only my neck.” This declaration, by Sheik Abd al-Qaadir Jilaani (may Allah be well pleased with him) concerns the ‘station of uniqueness’ (fardiyya). All Awliya witnessed at the time of this declaration the flag of Central Administration (Qutbiyya) or ‘being the key player in Allah’s mode of administration’ paraded in front of Shaykh Abd al-Qaadir (may Allah be well pleased with him) and the crown of Assisting with Allah’s leave (Ghawthiyya) placed upon his head.[3] Complete ‘Managerial Disposition’ (tasrif) was given to him. It is also stated in Qalaaid al-Jawahir[4] 

“He donned this robe in the presence of all the saints, those of former times and those more recent, those still alive in their physical bodies and those (physically) dead but alive in their spirits…there was not a saint anywhere on earth, who did not bend his neck towards him.”

 All Aulia receive the ‘Spiritual flow of Kindness of the Holy Prophet (Peace be upon him, his family and his companions)  or Faize Mustawi from Ghous Al Azam (May Allah be well pleased with him) It is stated that once a highly spiritualized person came to him from Jerusalem. He was at a state that one step transported him from Jerusalem to Baghdad. Shaykh Abd al-Qaadir said that he had come to repent on his hand. The pupils asked that why should such a spiritually elevated being need to repent. He answered,

“He experienced the state of walking through the air, but he needs me to teach him the path that leads to love (mahabba).”

Hazrath Ahmad Sirhindi Naqshbandi or Mujaddid Alf Sani (may Allah be well pleased with him)  says that there are 2 Levels of Sainthood (Wilayat) i.e.

1.      The Minor Wilayat (Wilayate Sughra) which all Awliya have, but

2.      The Major Wilayat (Wilayate Kubra) that has been given exclusively to Ghous al Azam (may Allah be well pleased with him) 

 One of the disciples of Khwaja Sulaiman Tauswi (may Allah be well pleased with him) said, out of pride, “Ghaws Paak’s foot is not on my Sheik Khwaja Sulaiman Tauswi (may Allah be well pleased with him) ’. Khwaja Sulaiman Tauswi (may Allah be well pleased with him) called him and said “My Murid does not accept me as Wali. One can only become a Wali through Ghaws Al Azam.” Those who know state that if a Wali does not present himself at the Burial Place (Mazaar) of Ghaws Al Azam, whilst in Baghdad, Wilayat is taken away from him.

 Maulana Thanwi, one of the eminent Ulama of Deoband, wrote in his book Ashrafus Sawaane

“I saw Haji Imdadullah Muhajir Makki (may Allah be well pleased with him), my Spiritual guide, in my dream and he was in his grave. On the wall of the grave was written, ‘Become a dog at the door of Ghous al Azam’ (Saghe Darbare Jilan Shud…)

 He also writes in a book called Ifaazate Yaumia (daily discourses),  

I heard from Maulana Fazl ur-Rahman Ganj Muradabadi, that there was a washer-man of Ghaws Paak who when questioned in the grave, out of ignorance but love, answered all three questions with the words, Ghous al Azam. Allah ordered the Angels to record his name amongst the inmates of heaven.”

 It is sad that the Ulama of Deoband and their affiliates called Tabligh Jamaat are waging a war against the time-honored understanding of the status of Awliya and the rites and rituals of love attached to their remembrance. It is also sad to note that some of those who possess sound belief regarding Awliya but lack knowledge are making claims, e.g. that great Awliya possess them etc. This state of affairs has to be remedied by the true practitioners of Tasawwuf.   The states of the Sufi’s are difficult to understand, let alone attain. May Allah increase their love in our hearts and may we strive to serve God and his creation as they served. Perhaps this will become an excuse for our salvation.       

 Irshad Soofi: Revised version May 27, 2004 / Rabi as-Saani 8, 1425 seeking one look of grace from the Master, Ghous al Azam.


[1]  Jalaal: The Divine Majesty. Jalaal indicates Allah’s Incomparability (tanzib). His Qualities of Majesty include His Transcendence, His Inaccessibility, His Magnificence, His Tremendousness; Awe (haybat) is experienced when Jalaal overwhelms the heart

[2] Qalaaid al-Jawahir Shaykh Muhammad ibn Yahya at-Taafdifii P.80 al- Baz edition

[3]Ibid.p.103

[4] Ibid.p.104

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