NOTE



The Webmaster (Pok Nik) would like to express his highest gratitude and thanks to Ustaz Haji Ahmad Junaidin bin Che Din for his permission and greatest support in order to make this Global Abjad Blog as a reality.

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Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
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"O '' Allah, endow us with good behaviour in Your company under all circumstances!
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[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
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From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
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On the authority of Abu Hurayrah r.a., who said that Prophet Muhammad S.A.W. said: Allah SWT said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)
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“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”

Friday, May 9, 2008

SYAYKH MUHYIDDIN ABDUL QADIR JILANI (Ghawth al A'zam)

(Note from Webmaster) THIS ARTICLE IS DEDICATED TO AL-ALLAMAH USTAZ AHMAD BIN CHE DIN AL-HAJ, SELAMA, PERAK DARUL RIDZUAN - MALAYSIA - the Grandsyaykh of Abjad (as per his request to the webmaster to publish articles about the Syaikh)

I was told and STRICTLY reminded by the Grandsyaykh that anyone who wishes to recite/practice any of the zikr, aurad, hizb or equivalent MUST be bestowed with the 'ijaza' (bai'a/talqin) from the rightful masters/syaykh.


Source : http://www.iqra.net/articles/Jilani/jilani1.htm

Narrated by : Siddiq Osman Noormuhammad

Shaykh ‘Abdul Qadir Jilani is Both Hasani and Husayni

The most universally acclaimed saint of all times and the most celebrated in all the ‘aalamin (worlds), among jinn and men as well as among the arwaah (souls), the malaaika (angels), and the rijaal u’l ghayb (men of the unseen), the beloved of Allah Ta'ala who throughout history has been showered the titles of Muhyiddin (reviver of the faith), Qutb Rabbani (the spiritual axis established by the Lord), and Ghawth al A'zam (the greatest helper, the greatest saint), Sayyidi wa Imami Abu Muhammad ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu was born in Ramadan 470 A.H/1077 C.E in Jilan, Persia. His father, Abu Salih, was a man of taqwa (piety) and a direct descendant of Sayyidina Imam Hasan ibn ‘Ali Rady Allahu ‘Anhu. His mother, Ummu’l Khayr Fatima was a saintly daughter of a saintly father Shaykh ‘Abdullah Sawma'i who was a direct descendant of Sayyidu’sh shuhadaa Imam Husayn ibn ‘Ali Rady Allahu ‘Anhu.

Thus Muhyiddin Shaykh ‘Abdul Qadir Jilani was both Hasani and Husayni, a descendant of the Holy Prophet Muhammad, Sallallahu ‘alayhi wa Sallam from his beloved daughter Sayyidatina Fatima az-Zahra, Rady Allahu ‘Anha. For this reason, the Sindhis for example, lovingly call him "putar mithe mahbub jo" (the blessed son of the sweet beloved Holy Prophet), Sallallahu ‘alayhi wa Sallam.

The genealogical roots of Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu can be traced to Habib u’l A’zam Sayyidina Muhammad, Sallallahu ‘alayhi wa Sallam, as follows:

Gawth al A’zam Sayyidina Shaykh ‘Abdul Qadir Jilani, son of
As-Sayyid Abu Salih Musa, son of
As-Sayyid ‘Abdallah al-Jili, son of
As-Sayyid Yahya as-Zahid, son of
As-Sayyid Muhammad, son of
As-Sayyid Dawud, son of
As-Sayyid Musa, son of
As-Sayyid Abdallah, son of
As-Sayyid Musa al-Jawn, son of
As-Sayyid ‘Abdallah al-Mahd, son of
As-Sayyid al-Hasan al-Muthanna, son of
Sayyidina al-Imam al-Hasan, Rady Allahu ‘Anhu, son of
Imam u’l mashariqi wa’l magharib, Sayyidina ‘Ali ibn Abi Talib, Rady Allahu ‘Anhu,
and of Sayyidatina Fatima az-Zahra, Rady Allahu ‘Anha, the blessed daughter of
Khaatam an-Nabiyyin Habibi Rabbi’l ‘aalamin Sayyidina wa Mawlana Muhammad ibn ‘Abdillah, Nurin min Nurillah, Allahumma Salli wa Sallim wa Baarik ‘alayh.

(cited by Shaykh ‘Abdur Rahman ibn Shaykh ‘Umar ‘Ali al-Qadiri, in Al-Jawhar u’n Nafis, The Most Precious Pearls, p. 29).

What better way is there to end this section and indeed all the remaining sections than with this hymn which is full of blessings and mercy of Allah.

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

O The Ever-Living, O The Ever-Living, O The Self-Subsisting by whom all subsist
O The Ever-Living, O The Ever-Living, O The Self-Subsisting by whom all subsist

Shaykh ‘Abdul Qadir Jilani Attained The Spiritual Station of Siddiqin

The Holy Prophet Muhammad Mustafa Sallallahu ‘alayhi wa Sallam is the last Prophet and there is no prophet after him. But people can still aspire to spiritual progress, acquire taqwa (piety) and saintliness and become awliya Allah (friends of Allah). And the highest spiritual state after the anbiya (prophets), belongs to the siddiqin (the truthful). That is why the Holy Prophet Muhammad taught us to make the supplication: Allahummaj 'alnaa min-as-siddiqin (O Allah make us among the truthful). Well, Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu manifested to the world that he ranked among the siddiqin at the ripe age of 18. At that age, his thirst for knowledge and eagerness for the company of the awliya Allah (friends of Allah) took him to the city of Baghdad.

It is related that as he was about to leave home on this momentous journey, his widowed mother sewed forty gold coins inside his coat as part of his inheritance, and as parting advice told him to be forever truthful. The caravan with which he was travelling had gone as far as Hamadan when it was attacked by a gang of robbers. In the course of their loot, one of the robbers asked him whether he had anything with him and he truthfully replied that he had forty gold coins sewn in his coat. The robber obviously thought he was joking and narrated this incident to his chief who decided to see this young man. When his coat was torn open, sure enough there were forty gold coins. The gang leader was astounded. He asked Shaykh ‘Abdul Qadir Jilani as to why he revealed this when he could have kept it secret. Shaykh ‘Abdul Qadir Jilani told him that his mother had advised him not to lie and he was duty bound to obey his mother, Hearing this, the gang leader was overtaken with remorse, repented, accepted Shaykh ‘Abdul Qadir Jilani as his Shaykh and so did all his followers and they went on to acquire wilayah (sainthood) themselves. This is how Shaykh ‘Abdul Qadir Jilani came to be ranked among the Siddiqin. Allahummaj 'alnaa min-as-Siddiqin, Aameen Yaa Rabbal 'Aalamin.

This incident has been narrated in almost all the biographies of the Shaykh, among them being Qalaid al-Jawahir (Necklaces of Gems, p. 33), one of the earliest and major biographies, by Shaykh Muhammad ibn Yahya at-Tadifi, Rahmatullahi ‘alayh (passed away 963 A.H, 1556 C.E)

Sayyid ‘Abdur Rahim ibn Muhammad Isma’il Shirazi Rahmatullahi ‘alayh has captured the essence of this incident most beautifully in the following verse of his Urdu poem on the Ghawth al A'zam:

Choron pay tum nay kar kay tawajjoh
Abdal banaaya 'aali shaan
Yaa Ghawth al A'zam ajab tumhaaree shaan

Focusing your spiritual glance at the thieves
You turned them into great saints
O, the great helper, your stature is truly astounding

(Gulzare Tayyiba, The Pleasant Garden, vol. 3, p. 18)

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Tariqa of Shaykh ‘Abdul Qadir Jilani

Muslims follow Tariqa (spiritual path leading to Allah Ta’ala) based on Shari’a (sacred Muslim law).

In matters of Shari’a (sacred Muslim law), Mahbub Sub-hani Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu was an authority in the Hanbali madhhab (school of sacred Muslim law) as well as the Shafi’i madhhab, and a chief exponent of the Ahl u’s-Sunnah wa’l Jama'ah (the people who follow the lifestyle of the Holy Prophet Muhammad and of his blessed Companions).

The way to draw nearer to Allah Ta'ala is through the fulfilment of obligatory religious duties, additional voluntary prayers day and night, through constant remembrance (zikr) of Allah, unceasing salawaat (invocations of blessings) on the Holy Prophet Muhammad Sallallahu ‘alayhi wa Sallam, Sunnah fasting, charity, zuhd (abstinence) and juhd (exertion in the way of Allah Ta'ala) as exemplified by the Holy Prophet Muhammad himself. This then is the tariqa (spiritual path leading to Allah Ta'ala) which is rooted in shari’a (sacred Muslim Law).

Shaykh ‘Abdul Qadir Jilani learned about the mysteries of tariqa and imbibed spiritual culture (tasawwuf) at the hands of Shaykh Hammad ibn Muslim al-Dabbas, Rahmatullahi ‘alayh. Traditionally, when someone is initiated into a tariqa, he is given a khirqa (sufi robe). Shaykh ‘Abdul Qadir Jilani was bestowed the khirqa by Shaykh Qadi Abi Sa’id al-Makhzumi, Rahmatullahi ‘alayh, (referred to as Al-Mukharrimi or Al-Makhrimi in some texts).

A Shaykh (spiritual master), musk-scented in shari’a, tariqa and haqiqi ma'rifa (knowledge of spiritual realities), is able to ascertain the spiritual level of a murid (spiritual seeker/disciple) and can assign additional awraad and azkaar (regular voluntary invocations) to be performed to attain spiritual progress. Shaykh ‘Abdul Qadir Jilani went on to become the epitome of such spiritual masters.

The tariqa followed by Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu came to be called after him as the Qadiriyya tariqa and it came to be universally accepted as a divinely-guided path to spiritual progress through zikr (remembrance) of Allah to cleanse one's heart of all evil, to lead a virtuous life, to attain the love of the Holy Prophet Muhammad, Sallallahu ‘alayhi wa Sallam, the love of the Ahl u’l Bayt (the Prophet's blessed Household), the love of his Sahaba (Companions) and the love of the awliya Allah (friends of Allah); and to follow the shari’a (sacred Muslim law) according to the teachings of any one of the four Imams of madhhab, that is Imam Abu Hanifa, Imam Shafi’i, Imam Malik and Imam Ahmad ibn Hanbal, may Allah Ta'ala be pleased with them all.

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Spiritual Roots of Shaykh ‘Abdul Qadir Jilani

Any tariqa has a silsila or spiritual chain linking the teachings of the Shaykh to the teachings of the Holy Prophet Muhammad, Sallallahu ‘alayhi wa Sallam. The spiritual roots of Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu are traced back to the Holy Prophet Muhammad, peace be upon him, as follows:

Imam u’l Anbiya, Sayyidina wa Mawlana Muhammad ibn ‘Abdillah, Nurin min Nurillah,
(53 B.H-11 A.H; 571-632 C.E), the master of

Sayyiduna’l Imam ‘Ali ibn Abi Talib (23 B.H-40 A.H; 600-661 C.E), the father of

Sayyid-ush-shuhadaa Imam Husayn ibn ‘Ali (4-61 A.H), the father of

Sayyidina Imam Zayn u’l ‘Abidin ‘Ali ibn Husayn (38-94 A.H), the father of

Sayyidina Imam Muhammad al-Baqir ibn ‘Ali (59-114 A.H), the father of

Sayyidina Imam Ja’far as-Sadiq (83-148 A.H), the father of

Sayyidina Imam Musa al-Kazim (passed away 182 A.H), the father of

Sayyidina Imam ‘Ali ar-Rida (passed away 203 A.H), the master of

Sayyidina Shaykh Ma’ruf al-Karkhi (passed away 201 A.H/817 C.E), the master of

Sayyidina Shaykh as-Sari as-Saqati (passed away 251 A.H/866 C.E), the master of

Sayyidina Shaykh Abu’l Qasim, Junayd al-Baghdadi (passed away 298 A.H/910 C.E),
the master of

Sayyidina Shaykh Abu Bakr ibn Jahdar ash-Shibli (passed away 334 A.H/945 C.E),
the master of

Sayyidina Shaykh ‘Abdul Wahid at-Tamimi, the master of

Sayyidina Shaykh Abu’l Faraj at-Tarsusi

(Abu’l Farah according to some narrations, instead of Abu’l Faraj), the master of

Sayyidina Shaykh Abu’l Hasan, al-Qurashi al-Hakaari, the master of

Sayyidina Shaykh Qadi Abu Sa’id al-Mubarak al-Makhzumi (passed away 513 A.H),
the master of

Sayyidina Shaykh ‘Abdul Qadir Jilani (470-561 A.H; 1077-1166 C.E).

(Cited in al-Jawhar u’n Nafis, The Most Precious Pearls p. 34).

Imam Ahmad Raza Khan Rahmatullahi ‘alayh, (1272-1340 A.H, 1856-1921 C.E) has versified on these spiritual roots in “Shajara Qadiriyya” (“The Spiritual Tree of the Qadiriyya Spiritual Masters”), in Hadaaiqi Bakhshish (The Gardens of Gifts, p. 65-66).

It has been narrated in Qalaid al-Jawahir (Necklaces of Gems) by Shaykh Muhammad ibn Yahya at-Tadifi, Rahmatullahi ‘alayh that Shaykh ‘Abdul Qadir Jilani did not start preaching in Baghdad until he reached the age of 50. Before that, for many years, he was a wandering darwish in the wilderness of Iraq practicing zuhd (abstinence), totally immersed in the worship of Allah. Then the Holy Prophet Sayyidina Muhammad, peace be upon him, and Amir u’l Mu’minin Sayyidina ‘Ali, may Allah ennoble his face, came to him in a dream to bless him and to encourage him to start preaching in Baghdad. This then was the direct ijaza (permission) to him to preach from the Beloved Prophet himself who is the Madinat u’l ‘ilm (the City of Knowledge) as well as from Sayyidina ‘Ali who is Bab u’l ‘ilm (the Gate of Knowledge). With such an ijaza, was there anything that the beloved Piran-e-Pir (Shaykh of Shaykhs), Dastagir (the helping hand) could not accomplish?

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The ‘Aqida of Shaykh ‘Abdul Qadir Jilani

His ‘aqida (tenets of belief) was that of the Ahl u’s-Sunnah wa’l Jama'ah, based on the Qur'an, and the Sunnah of the Holy Prophet Muhammad Sallallahu ‘alayhi wa Sallam. All the sufi saints and mashaayikh (spiritual masters) through centuries have expounded on and lived by this ‘aqida, foremost among them being Imam ul A’zam Imam Abu Hanifa (80-150 A.H), Imam Abu’l Hasan al-Ash’ari (260-324 A.H, 874-935 C.E), and Imam Abu Mansur al-Maturidi (passed away 332 A.H, 944 C.E), Rahmatullahi ‘alayhim ajma’in. Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu has explained it in Al-Ghunya Li Talibi Tariqi’l Haqq (Sufficient Provision for Seekers of the Path of Truth).

The foundation of this aqida is the belief that Allah Ta’ala is the only One worthy of worship and that Prophet Muhammad is His Divinely Ordained Final Prophetic Messenger (Rasul). Its nurturing is with Asma u’l Husna and mahabba (love) of the Holy Prophet Muhammad, his Pure Household and Blessed Companions. Its manifestation is the spontaneous pride felt in the achievements of the Khulafa ar-Rashidun, that is, Sayyidina Abu Bakr as-Siddiq, Sayyidina ‘Umar al-Faruq, Sayyidina ‘Uthman Dhun-Nurayn, and Sayyidina ‘Ali al-Murtada, Rady Allahu ‘Anhum. Its daily life is governed by shari’a (sacred Muslim law). Its spread is through nasiha (good advice), zikr of Allah Ta'ala and salawaat and salaam on the Holy Prophet Muhammad, Sallallahu ‘alayhi wa Sallam. Its peak is jihad (battle to eliminate oppression of Muslims by non-Muslims and to establish Islamic justice), and its ultimate is fana Fillah (annihilation of oneself for the sake of, and in the love of Allah Ta'ala), after which Allah Ta'ala showers you with Baqa Billah (spiritual life everlasting) in His Rida (Pleasure).

So you begin with rida’l waalidayn (living in the pleasure of your parents) and end with Ridallah (living to please Allah Subhanahu wa Ta'ala). And the Sahaba (Companions) of the Holy Prophet Muhammad are referred to as Rady Allahu ‘Anhum wa Radu ‘Anhu (Allah is well pleased with them and they are pleased with Him as their Lord). And according to Shaykh ‘Abdul Qadir Jilani, his own position is equal to the dust under the feet of the Sahaba. If that is the case, then what is the stature of the blessed Sahaba of the Holy Prophet Muhammad, Sallallahu ‘alayhi wa Sallam? Their spiritual stature derives from the fact that they were blessed with the opportunity of beholding the Holy Prophet Muhammad with the eyes of iman (faith). That being the case, how can anyone be capable enough to explain in full the sifat (attributes) of Muhammad ‘Arabi, Rasuli Rabbi’l ‘Aalameen, Rahmatullil ‘Aalamin. Only Allah Ta’ala is aware of what He bestowed on His beloved Prophet Muhammad, Allahumma salli wa sallim ‘alayh.

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Nasiha of Shaykh ‘Abdul Qadir Jilani

Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu taught Muslims and preached to non-Muslims in Baghdad. His nasiha (advices) and mawa’iza (sermons, discourses) were written down by scribes as he delivered them and they have been compiled and handed down through centuries as classics of Muslim spirituality. One of the beauties of his discourses is that you feel he is addressing you directly.

His major spiritual works, that is, the kutub (books) he wrote, as well as collections of his discourses are:

1. Al-Ghunya Li Talibi Tariqi’l Haqq (Sufficient Provision for Seekers of the Path of Truth)

This kitab (book) is a comprehensive explanation of Arkan al-Iman (Pillars of Faith), Arkan al-Islam (Pillars of Islam), and Ihsan (Spiritual Excellence). It is a kitab (book) on Hanbali fiqh (jurisprudence) with special emphasis on salah (obligatory five times daily prayer). It is indispensable for those who want to do tabligh (propagate Islam) as it deals with amr bi’l ma’ruf wa nahi anil munkar (enjoining good and forbidding evil).
2. Futuh al-Ghaib (Revelations of the Unseen), a collection of 78 discourses.

3. Al-Fath ur Rabbani (The Endowment of Divine Grace).

This a collection of 72 discourses, the main message of which is to raise yourself up to such spiritual heights as to devote your whole life in worshipful service of Allah, purely to earn His Rida (Pleasure) and His Qurb (Nearness) without hoping for any other reward in the Hereafter. In these discourses, he admonishes the munafiqin (hypocrites) who forget their religion and who cringe before kings and princes for worldly gain.

4. Jila al-Khatir (Purification of the Mind), a collection of 45 discourses.

5. Sirr al-Asrar (The Secret of Secrets).

This kitab (book) explains matters related to shari’a (sacred law), tariqa (spiritual path), haqiqi ma’rifa (knowledge of spiritual realities) and tasawwuf (spiritual culture).
6. Malfuzat (Talks and Sayings).

7. Khamsata ‘Ashara Maktuban (Fifteen Letters).

These were written in Persian and translated into Arabic by ‘Ali ibn Husam ud-Din al-Muttaqi, Rahmatullahi ‘alayh (passed away 977 A.H/1569 C.E).

Besides the Qur'an Karim and Hadith Sharif, these can be considered to be required minimum reading for someone who aspires to be an ‘aalim (scholar).

To catch a glimpse of his nasiha (advice), perhaps the best place to begin is to see how he advises his own son Shaykh ‘Abdur Razzaq, Rahmatullahi ‘alayh. He advised him to acquire eight character traits that are basic to tasawwuf (spiritual culture). These are:

1. Sakha (generosity) of Nabi (Prophet) Ibrahim, ‘alayhissalam (peace be upon him)

2. Rida (joyful contentment with whatever Allah ordains) of Nabi Is-haq, ‘alayhissalam

3. Sabr (patience) of Nabi Ayyub, ‘alayhissalam

4. Ishara (symbolic instruction) of Nabi Zakariyya, ‘alayhissalam

5. Ghurba (life as a stranger in far-off lands) of Nabi Yusuf, ‘alayhissalam

6. Lubs us suf (the wearing of Sufi clothes) of Nabi Yahya, ‘alayhissalam

7. Siyaha (wandering travel) of Nabi ‘Isa, ‘alayhissalam

8. Faqr (worldly poverty with spiritual riches) of� Nabiyyuna wa Habibuna wa Shafi’una Muhammad Mustafa, Sallallahu ‘alayhi wa Sallam.

(cited by Al-Hajj Isma’il ibn as-Sayyid Muhammad Sa’id al-Qadiri, in al-Fuyudaat ur Rabbaniyya, Emanations of Lordly Grace, p. 40).

�His mawa’iza (exhortations, discourses) deal with various subjects. For example, the first few discourses in Futuh al-Ghaib (Revelations of the Unseen) are on “The essential tasks of every believer”, “Sharing good advice”, “Being tried and tested”, “Spiritual death”, “The nature of this world, detachment from which is strongly advised”, “Passing beyond the creation”, “Removing the cares of the heart”, “Drawing near to Allah”, “Disclosure and contemplation”, “The self and its states”, and “Controlling carnal desire”.

The theme of each discourse is supported with verses of the Holy Qur’an and Hadith Sharif. For example, in the First Discourse of Al-Fath ur Rabbani (The Endowment of Divine Grace), he quotes the following verse of the Holy Qur’an:

Surely, Allah is with those who are patient. (2:153)

And in the Sixth Discourse of Futuh al-Ghaib (Revelations of the Unseen, p. 17-18), he quotes this Hadith Qudsi which is dear to the heart of every Muslim (translation is by Shaykh Muhtar Holland).

In a sacred tradition (hadith qudsi) the blessed Prophet related that Allah (Exalted is He) says, “My servant constantly approaches Me through supererogatory acts of worship until I love him, and when I love him, I become his eyes with which he sees, his hands with which he holds, and his legs with which he walks.” In another version, the wording is: “So through Me he hears, through Me he sees, and through Me he understands.”

This Hadith Qudsi has been narrated by Hadrat Abu Hurayra, Rady Allahu ‘Anhu and reported by Imam Bukhari, Rahmatullahi ‘alayh (194-256 A.H, 810-870 C.E).

The essence of his teaching is to achieve qurb Ilallah (nearness to Allah) in the sense of achieving His love, as He is our Khaliq (Creator) and the Musabbib ul Asbab (the Original Cause of all the causes). The description of someone who has attained nearness to Allah is succinctly summarised in Futuh al-Ghaib (Revelations of the Unseen, p. 12, translation is by Shaykh Muhtar Holland).

“Gone forth from his own self out into his Master’s work, he now sees nothing but that Master and His work, and neither hears nor comprehends from any other source. If he perceives at all, if he does hear and learn, His speech is what he listens to, and His knowledge is what he comes to know. His favour he enjoys, through His nearness he prospers, through His proximity he is graced and honoured, by His promise he is pleased and reassured. With Him he feels at peace, and in His discourse he takes delight, while from all others he recoils and shrinks away. In remembrance of Him he finds refuge and support. In Him, the Almighty and Glorious, he puts his faith and in Him he places his trust. By the light of His awareness he is guided as he wraps and clothes himself therein. Strange marvels of His science he discovers, and of the secrets of His power he is apprised. To Him he listens and from Him he learns, then for all this he offers praise, gives thanks, and turns to prayer.”

The next step to take is perhaps to open another of the compilations of his mawa’iza (discourses). This is a suggested interpretation of the opening of his first discourse in Al-Fath ur Rabbani (The Endowment of Divine Grace).

In the Name of Allah, the Beneficent, the Merciful.
O Allah! O You Who know my inability to praise You,
I ask of You – for the sake of the most perfect of all those who praise You,
(that is, Sayyidina Muhammad),
to whom You unveiled the realities of Your Names and Your Attributes,
and the subtleties of the emanations of Your Essence,
so that he came to know You in a manner befitting Your Perfection,
and whom You thereupon inspired with Your praises
as You inspired none other than him,
as You will inspire him many times more
on the Day when his uniqueness will be manifested,
(that is, on the Day of Judgement),
when his glorious character will be manifested in all its glory,
(I ask of You, O Allah!)
to bestow upon him,
who is more precious than any other being,
such blessings and salutations that befit Your most Sanctified Perfection,
and let the noble blessings and peace You confer upon him,
encompass the whole of his physical being as well as his essence,
as well as everything that pertains to him
in the world of creation and in the world of the Divine Command,
so that, O our Lord, You leave out none of
Your Prophets, Your Messengers, Your Angels and Your righteous servants,
but include them all
within the compass of Your Tremendous Grace.

Sallu ‘ala’r Rasul
Allahumma Salli wa Sallim ‘alayh.

We find that Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu begins his discourse with an exalted, inspiring and comprehensive salaat (invocation of blessings on Prophet Muhammad, peace be upon him) in which he manifests his deep love for him. In one breath he tells us that Prophet Muhammad, peace be upon him, praised Allah as no one else did, that he knew Allah as no one else did and that he was inspired by Allah as no one else was. He reminds us that the grandeur of Prophet Muhammad, peace be upon him, has already been manifested in this world and is yet to be revealed in all its glory on the Day of Judgement.

The salaat begins with the Name of Allah and uses the wasila (means) of Prophet Muhammad, peace be upon him. In the same breath, it breathes in the Asma and Sifat of Allah, the Most Beautiful Names and Attributes of Allah, Wahdahu laa sharika lahu. The salaat is on the reality and essence of Prophet Muhammad, peace be upon him, as well as everything that pertains to him or is connected with him in the world of creation and in the world of Allah’s Commad. And all the Prophets, as well as the Messengers of Allah, the angels and the pious people are connected with him. So the salaat is on all of them as well. In one sweep, both the reality and the essence of Prophet Muhammad, peace be upon him, have been linked to the two worlds of Allah’s creation and Allah’s Command.� When you have completed reciting this salaat, you know for sure that you are in the presence of a shaykh, a man of Allah, and you want to establish ta’alluq (connection) with him, as you know that following his teaching and obtaining his baraka (blessings), coming as they do from the pure fount of his blessed ancestor, will lead you to salvation. Aameen.

As we read his masterpieces, we are struck by the fact that his style of expression is different from that of any other shaykh, ‘aalim or wali. He is so much saturated with the spiritual power of Tawhid (monotheism) that his exposition and its flow has a spiritually confident personality all its own so that anyone who reads his nasiha spontaneously admits that he is the Qutb-al-aqtaab (the centre of all spiritual pillars), the Shaykh-ul-Mashaayikh (the spiritual master of all spiritual masters), the Gawth al A'zam (the greatest helper) and much more.... a Shaykh who epitomised mujaddidiyyah (faith revival) and wilayah (sainthood), QaddasAllahu sirrahu’l ‘aziz (may Allah sanctify his sublime innermost being)

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Salawaat of Shaykh ‘Abdul Qadir Jilani

Shaykh ‘Abdul Qadir Jilani Rday Allahu ‘Anhu has composed so many salawaat on the beloved holy Prophet Muhammad Mustafa Sallallahu ‘alayhi wa Sallam that their compilation would fill a volume. His three most well-known salawaat are:

1. As-Salaat u’l Gawthiyya, named after him as it is the most famous.

2. As-Salaatu Kibriti’l Ahmar which means red sulphur or “the Philosopher’s Stone”, or something that is very rare to come by.

3. As-Salaat u’l Kubra or the “big salaat”. This looks like a bouquet of flowers straight from Paradise consisting of 33 salawaat, and du’a (supplication), all richly interspersed together with 25 verses of the Holy Qur’an.

Muslims love these salawaat so much that they make them their wazifa (regular voluntary devotion). For this reason, spiritual masters as well as spiritual seekers include them in their books of salawaat. Two such great Muslim luminaries who have included As-Salaat u’l Gawthiyya in their compilations of salawaat are Imam Muhammad ibn Sulayman al-Jazuli (passed away 870 A.H/1465 C.E) in Dalaail u’l Khayraat (Proofs of Good Deeds), and Hadrat Mulla ‘Ali al-Qaari (passed away 1014 A.H/1606 C.E) in Hizb u’l A’zam (The Exalted Supplication).

Some of the kutub (books) that contain all three of these salawaat (and more) are:

1. Al-Fuyudaat u’r Rabbaniyya (Emanations of Lorldly Grace) of al-Hajj Isma’il ibn as-Sayyid Muhammad Sa’id al-Qadiri,

2. Awraad u’l Qadiriyya (Regular Voluntary Invocations of the Qadiriyya) of Muhammad Salim Bawwab, and

3. As-Salawaat li’l Awliya wa’s Salihin (Invocations of Blessings by the Saints and the Pious), published by Iqra Islamic Publications in Toronto.

At this juncture, let us seize the opportunity of reciting his most famous salaat, that is, As-Salaat u’l Gawthiyya.

Allahumma Salli ‘alaa Sayyidina Muhammad-in
as-Saabiqi li’l khalqi nuruhu
wa Rahmatulli’l ‘aalamina zuhuruhu
‘adada man madaa min khalqiqa wa man baqiya
wa man sa’ida minhum wa man shaqiya
Salaatan tastaghriqu’l ‘adda wa tuhitu bi’l haddi
Salaatan laa ghaayata lahaa wa laa muntahaa wa lanqidaa’a
Salaatan daaimatan bi-Dawaamika
wa ‘alaa aalihi wa sahbihi
wa sallim tasleeman mithla dhaalik.

O Allah! Bestow blessings on our master Muhammad
whose light was created first,
and whose appearance is a mercy for all the worlds,
as many times as the number of Your creations past and yet to come
among those that are blessed and those that are unfortunate;
such blessings that are unlimited and unbounded,
countless, endless, never finishing;
such blessings that are permanent by virtue of Your permanence,
and on his family and companions,
and in the same manner complete salutations as well.

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Zikr and Du’a of Shaykh ‘Abdul Qadir Jilani

The Qadiriyya tariqa is one of Zikrullah, remembrance of Allah. The plural of zikr is azkaar. The azkaar and du’a (supplications) of Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu have been compiled in many kutub (books), one of which is al-Fuyudhaat ur Rabbaniyya (Emanations of Lorldly Grace). It gives the invocations and supplications of Shaykh ‘Abdul Qadir Jilani to be recited after every salah (regular obligatory prayer), for each day of the week, as well as for various special occasions.

The zikr mainly consists of the recitation of the Kalima Shahada (Declaration of Faith), Asma u’l Husna (the Most Beautiful Names of Allah) and of salawaat (invocation of blessings on the beloved Prophet Muhammad, peace be upon him). One of the voluntary zikr recommended to be recited individually after every salah (regular obligatory prayer) is as follows:

After Fajr: Yaa ‘Azizu Yaa Allah (100 times)
(O The Mighty, O Allah)

After Zuhr: Yaa Karimu Yaa Allah (100 times)
(O The Generous, O Allah)

After ‘Asr: Yaa Jabbaru Yaa Allah (100 times)
(O The Compeller, O Allah)

After Maghrib: Yaa Sattaru Yaa Allah (100 times)
(O The Concealer of faults, O Allah)

After ‘Isha: Yaa Ghaffaru Yaa Allah (100 times)
(O The Forgiver, O Allah)

A short article such as this one cannot explain in any detail all the invocations and supplications of the Shaykh. But we can perhaps benefit from reciting at least one of his du’a (supplications). His du’a entitled Du’a u’l Jalalah (The Majestic Supplication) is so rich and rewarding that many mashaayikh choose to include it in their kutub (books), among them being Imam Muhammad ibn ‘Alawi al-Maliki al-Hasani of Makka who has included it in his Duru’ u’l Wiqaya bi Ahzaabi’l Himaaya (Armours of Protection For Security Forces, p. 58).

Bismillah i’r Rahman i’r Rahim
Allahumma inni as’aluka
bi-Sirri-dh-Dhaati wa bi-Dhaat-is-Sirri
Huwa Anta wa Anta Huwa
ihtajabtu bi-Nurillah
wa bi-Nuri ‘Arshillah
wa bi-kulli Ismillah
min ‘aduwwee wa ‘aduwwillah
bi maa’ati alfi
Laa hawla walaa quwwata illaa Billah
khatamtu ‘alaa nafsi wa ‘alaa ahli
wa ‘alaa kulli shay-in A’taaneehi Rabbi
bi-Khaatamillahi’l manee’illadhi
khatama bihi aqtaar-as-samaawaati wa’l ard, wa
Hasbunallahu wa Ni’mal Wakil
Ni’mal Mawlaa wa Ni’man Naseer
Wa laa hawla walaa quwwata illaa Billahi’l ‘Aliyyi’l ‘Azim
wa Sallallahu ‘alaa Sayyidina Muhammad-in
wa ‘alaa aalihi wa sahbihi wa sallama ajma’een. Aameen

In the Name of Allah, the Beneficent, the Merciful. (1:1)
O Allah! I ask of You
for the sake of the Mystery of the Essence
and for the sake of the Essence of the Mystery,
both the Essence and the Mystery being Yours,
that may I be protected by the Sacred Light of Allah,
by the Light of the Throne of Allah
and by all the Names of Allah
from my enemies and from all the devils (enemies of Allah),
(I supplicate to You O Allah)
with a hundred thousand times recitation of (this glorification of Yours):
“There is no strength nor power except with Allah”.
I have sealed myself and my family
and all the things that my Lord has given me,
with the impregnable seal of Allah with which
He has sealed all the regions of the heavens and the earth, and
Allah is sufficient for us and what an excellent Trustee is He. (3:173)
What an Excellent Patron and what an Excellent Helper. (8:40)
“And there is no strength nor power except with Allah, the Exalted, the Almighty”.
And may Allah bestow blessings and peace on our master Sayyidina Muhammad,
on his family and all his companions, Aameen.

Such was the spiritual status of Shaykh ‘Abdul Qadir Jilani that in response to his du’a (supplication), Allah would turn a shaqiy (unfortunate person) into a sa’id (someone destined for salvation). Indeed he has so spiritually transformed the lives of so many Muslims in such significant ways that they never forget to mention him in their du’a (supplications to Allah). May Allah, the Glorified and the Exalted make us benefit from him, Aameen.

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Qasaaid of Shaykh ‘Abdul Qadir Jilani

In his qasaaid (religious poems), Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu talks mainly about the spiritual station of being intoxicated with the love of Allah. Nine of his qasaaid are given in Al-Fuyudaat u’r Rabbaniyya (Emanations of Lordly Grace). Of these, Qasida Gawthiyya, his nazm (didactic poem) on the Asma u’l Husna, and his mathnawi perhaps call for more comment.

Allah, the Glorified and the Exalted, says in the Holy Qur’an:

Allah’s are the Most Beautiful Names, so invoke Him by them. (7:180)

In fulfilment of this Command, Shaykh ‘Abdul Qadir Jilani has invoked Him in both prose and in verse, using the wasila (means) of the Asma Allah u’l Husna. His emphasis in immersing yourself in the Asma Allah u’l Husna until they run through your veins is breathtaking. He has composed a nazm (didactic poem) in which the Asma u’l Husna appear in the same sequence as they do in the Hadith Sharif. His nazm is a laamiyya: all its 63 verses end and rhyme in the letters “laam-alif “. Each verse invokes Allah with one or more of His Names in such a way that the true meanings of these Names of Allah are also conveyed and understood. The opening verses of this nazm are:

Shara’tu bi Tawhidi’l Ilaahi mubasmilaa
Sa akhtimu bi-dh-dhikri’l Hamidi Mujammilaa

Wa Ash-hadu Annallaha laa Rabba Ghayruhu
Tanazzaha ‘an hasri’l ‘uquli Takammulaa

I begin to expound on monotheism with the Name of Allah
I will end with the Praiseworthy and beautiful remembrance of Allah

And I bear witness that there is no Lord but He
Transcendant is He, completely beyond human understanding

Next, we come to Qasida Gawthiyya which is universally popular. It is an exposition on some of the spiritual powers that Allah has granted him so that people may be educated about spiritual matters and Muslims may gain confidence in themselves. It is chanted from Rabat to Lahore and from Mombasa to Toronto, that is world-wide. Some of the kutub (books) which contain this qasida are:

1. Hadaaiqi Bakhshish (The Gardens of Gifts), with a poetic translation in Urdu by Imam Ahmad Raza Khan, Rahmatullahi ‘alayh.

2. Al-Fuyudaat u’r Rabbaniyya (Emanations of Lordly Grace), translated by Shaykh Muhtar Holland.

3. ‘Abdul Qadir Fee Iydaah-it-Tasawwuf (Shaykh ‘Abdul Qadir in Clarifying the Subject of Spiritual
Culture), of Nur-ud-Din ibn ash-Shaykh Husayn Mahmud al-Ghasani.

4. Majmu’ah Mushtamila (A Compendium of Writings), of Shaykh ‘Abdur Rahman ibn Ahmad al-Qadiri az-Zayla’i, Rahmatullahi ‘alayh of Somalia.

5. Majmu’ah Wazaaif (A Compendium of Regular Voluntary Invocations), compiled by Women Islamic Mission, Karachi, with an Urdu translation.

6. Majmu’ah Wazaaif, compiled by Qari Ridaa al-Mustafa A’zami, with an Urdu translation.

7. Qadiri Ridwi Majmu’ah Wazaaif (A Compendium of Regular Voluntary Invocations of the Qadiriyya), compiled by Iqbal Ahmad Nuri and Anis Ahmad Nuri, with an Urdu translation by ‘Allamah Shams Brelwi.

8. Khatam Sharif Sarwari Gawthi Qadiri (The Completion of the Noble Zikr Among The Sarwari Qadiriyya).

There are various refrains or congregational responses when this qasida is recited. A popular response in Arabic is:

Mawaali yaa mawaali yaa mawaali
Wa Muhyiddin-i Sultan ur rijaali

O freedmen emancipated from (the) slavery (of your passions)
The reviver of the faith (Shaykh Jilani) is the Sultan of men

A well-known refrain in Urdu is:

As-salaam ay Nur-e chashmay Anbiya
As-salaam ay Baadshah-e Awliya

Salaams to you, O fountain of the lights of the Prophets
Salaams to you, O Sultan of the saints

One of the qasaaid of Shaykh ‘Abdul Qadir Jilani is a mathnawi.� A mathnawi is a poem in which the two hemistich (half verses) of a verse rhyme, and the rhyme keeps on changing from one verse to the next. Shaykh ‘Abdul Ghani Nabulsi Rahmatullahi ‘alayh (1641-1731 C.E) has composed a takhmis of this qasida. A takhmis is the augmentation of a couplet to a quintent, in other words the quintification of a couplet!

So far, we have talked about his qasaaid from Al-Fuyudaat ur Rabbaniyya which are very popular. Now we come to an appreciation of much shorter pieces of a few verses each from Qalaid al-Jawahir (Necklaces of Gems).

It is a tradition among the mashaayikh (spiritual masters) to explain about matters pertaining to the religion of Islam in both prose and poetry. For example, when Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anh was asked to explain the meaning of the word faqir (poor, needy before Allah), he said that the word faqir is formed with four letters, “faa”, “qaaf “, “yaa”, and “raa”, as cited in Qalaid al Jawahir (Necklaces of Gems). Then he explained the significance of each of these letters in four verses to convey the meaning and the essence of the word faqir.

faa-u’l faqiri fanaa-u-hu fee Dhaatihi
wa faraaghu-hu min na’tihi wa sifaatih
wa’l qaafu quwwatu qalbihi bi-Habibihi
wa qiyaamuhu Lillahi fee Mardaatih
wa’l yaayu yarju bihi wa yakhaafuhu
wa yaqumu bi’t taqwa bi-haqqi tuqaatih
wa’r raa’u riqqatu qalbihi wa safaauhu
wa ruju’uhu ‘an shahawaatih

The letter faa in the word faqir stands for his annihilation for the sake of Allah
and getting rid of his own description and attributes

The qaaf stands for the strength of his heart that is with his Beloved Allah
and his standing up for the sake of Allah is purely for His Good Pleasure

The yaa stands for his hope in Him and his reverential awe of Him
and he performs his duty as true devotion demands

The raa stands for the softness of his heart and its purity
and its return to Allah from its carnal desires.

Allahu Akbar!

We notice that when he talks about the letter “faa”, the Shaykh uses two words that begin with the letter “faa”. These are fanaa and faraagh. Similarly, when he comes to the letter “qaaf”, he uses three words – quwwah, qalb and qiyaam – that begin with the letter “qaaf” . The words associated with the letter “yaa” are yarju, yakhaafu and yaqumu while those that go with the letter “raa” are riqqah and ruju’. Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu was for sure not only a master of the religion of Islam but a master of the Arabic language as well.

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

How Shaykh ‘Abdul Qadir Jilani Spread Islam

Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu as the model of a Sufi saint, through his nasiha, azkaar and salawaat, through giving a living reality to Islam, in his complete surrender to the Will of Allah and in his showing of tawakkul (trust in Allah) and through his teaching and preaching converted more than five thousand Jews and Christians to Islam while more than a hundred thousand ruffians, outlaws, murderers, thieves and bandits repented and became devout Muslims and gentle dervishes, explains Shaykh Tosun Bayrak al-Jerrahi al-Halveti in his “Introduction” to the translation of Sirr al-Asrar (The Secret of Secrets, p XXXI). Shaykh ‘Abdul Qadir Jilani says in the 35th Discourse (khutba) in Al-Fath-ur-Rabbani (The Endowment of Divine Grace) that this was among the blessings of our beloved Prophet Muhammad, peace and blessings of Allah be upon him.

Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu had four wives, each a model of virtue, and devoted to him. He had forty-nine children, twenty-seven sons and twenty-two daughters. Four of his sons, Shaykh ‘Abdul Wahhab, Shaykh ‘Isa, Shaykh ‘Abdul Razzaq and Shaykh Musa became famous for their education and learning, and they and their descendants spread Islam in other parts of the world.

Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu passed away with the zikr of Allah on his lips on 11 Rabi’ u’l Akhir 561 A.H, 1166 C.E, at the age of 91. A special zikr session is held that night. It is variously known as Khatm Gawthiyya, Ziyara Shaykh ‘Abdul Qadir Jilani, ‘Urs Shareef, or Gyarween Shareef. In Eastern Africa, a whole night zikr session is held in congregation ending with Fajr salah after which breakfast is served. In some places, zikr sessions continue for days. These zikr sessions draw murideen (spiritual seekers) in their thousands who come out spiritually rejuvenated, with their characters transformed and refined, ready to sacrifice everything they have for the sake of Allah. And these halaqa (gatherings) of zikr in Tariqatul Qadiriyya have continued to attract millions of people to Islam through centuries and will continue to do so, Insha-Allah, till the Day of Judgement, Aameen.

Besides this annual zikr congregation, zikr sessions are also held on the eleventh of every month (hence called Gyarween Shareef in Urdu), as well as every Thursday night, as the night before Jumu’a is considered auspicious. The murideen (spiritual seekers) also do zikr everyday individually in a mosque or at home. This then is one of the enduring legacies of Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu.

Other mashaayikh (spiritual masters) came who continued with the work of Shaykh ‘Abdul Qadir Jilani. A few examples suffice to illustrate this. The first example is that of Khawaja Mu'inuddin Chishti Ajmeri Rahmatullahi ‘alayh (passed away 627 A.H/1230 C.E), who acknowledged Shaykh ‘Abdul Qadir Jilani as his Shaykh and spread Islam in India. He achieved such a high spiritual status that he is called Sultanu’l Hind (the sultan of saints in the Indian sub-continent) and all the saints in that region are under his banner while he is under the banner of the Gawth al A'zam. In the same way Shaykh Uways ibn Muhammad Rahmatullahi ‘alayh (1263-1326 A.H, 1847-1909 C.E) of Somalia became a khalifa (vicegerent) in Tariqatu’l Qadiriyya at the shrine of Shaykh ‘Abdul Qadir Jilani in Baghdad and spread Islam in the whole of Eastern Africa through congregations of zikr. And Shaykh Hamzah Fansuri, Rahmatullahi ‘alayh, considered to be one of the greatest saints in Indonesia in the 16th century C.E. proudly proclaimed that he learned Islam from Shaykh ‘Abdul Qadir Jilani.

It can truly be said that the muhibbin (loving disciples) of Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu have spread Islam throughout the world through zikr. The barakaat (blessings) of zikr are truly unending. May Allah Ta'ala make us among the zakirin (those who remember Him), Aameen.

And the granting of wilayah (the status of a saint) by Allah Ta'ala to the zakirin (those who remember Him), ‘abidin (those who worship Him), salihin (pious), and muhibbin (those who love Him and the Holy Prophet Muhammad) is in all instances mediated by the Holy Prophet Muhammad Sallallahu ‘alayhi wa Sallam, Shaykh ‘Abdul Qadir Jilani and one's own Shaykh. After all, the awliya Allah (Friends of Allah) and the ‘ulama (learned scholars) are the Khalifatullah, vicegerants of Allah. Allahumma’j’alnaa fee zumrati’l awliya wa’s salihin (O Allah! Keep us in the company of the saints and the pious), Aameen Yaa Rabba’l ‘Aalamin.

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Biographies of Shaykh ‘Abdul Qadir Jilani

Some scholars have written whole books of biography on Shaykh ‘Abdul Qadir Jilani Rady Allahu ‘Anhu. Some have written articles on him while others have mentioned him in their writings by way of illustration. A preliminary survey reveals the following biographies of the Shaykh in various languages.

A: In Arabic

Biographies which deal with the virtues and the glorious deeds of a Muslim luminary are called manaqib in Arabic. Some of the learned scholars who have written the manaqib of Shaykh ‘Abdul Qadir Jilani, expounding on his exemplary character, his achievements in piety, and his miracles are:

1. Imam Muhyiddin an-Nawawi (631-676 A.H), in Bustan u’l ‘Arifin (Gardens of the Spiritual Masters).

2. Shaykh Abu’l Hasan ‘Ali ash-Shattanawfi of Egypt (passed away 713 A.H, 1314 C.E), in Bahjat al-Asrar (Splendour of the Mysteries). This is the first major biography of the Shaykh from which others have benefited.

3. Shaykh ‘Afif u’d Din al-Yafi’i ash-Shafi’i of Yemen (718-768 A.H, 1318-1367 C.E), in Khulasat al-mafakhir fi’ktisar manaqib ash-Shaykh ‘Abd al-Qadir (A Biography of Shaykh ‘Abdul Qadir summarising his glorious qualities), and in Mir’at al-Jinan (The Mirrors of Paradises).

4. Al-Hafiz Imad-ud-Din ibn Kathir (701-774 A.H, 1302-1373 C.E), in his Tarikh (History) entitled Al-Bidaya wa’n Nihaya (The Beginning and the End).

5. Shaykh Muhammad ibn Yahya at-Tadifi (passed away 963 A.H, 1556 C.E), in Qalaid al-Jawahir (Necklaces of Gems), translated by Shaykh Muhtar Holland. In this major biography, Shaykh at-Tadifi records, in addition to the ones mentioned above, more than 40 great Imams and mashaayikh who have expounded on the spiritual achievements of Shaykh ‘Abdul Qadir Jilani, among them being:

- Shaykh As-Sayyid Ahmad ar-Rifa’i (passed away 578 A.H, 1182 C.E),

- Shaykh Abu Madyan Shu’ayb (520-594 A.H, 1126-1198 C.E),

- Shaykh Shihabuddin ‘Umar as-Suhrawardi (539-632 A.H, 1145-1234 C.E),

- Imam Ahmad ibn Hajar al-Asqalani (773-852 A.H)

He also quotes from about a dozen biographies of the Shaykh by various well-known ‘ulama (learned scholars).

6. Shaykh Hasan ibn ‘Umayr ash-Shirazi in ‘Iqd al-‘Iqyan. This is a manaqib (biography) of 17 chapters in poetic prose in which the verses alternatively rhyme in the letters “yaa”, and “alif”.

7. Shaykh ‘Abdur Rahman ibn Ahmad al-Qadiri az-Zayla’i, entitled “Fayd ur Rahmani” (“The Grace of the Beneficent”), consisting of 11 chapters in Majmu’a Mushtamila (A Compendium of Writings).

8. Habib Muhammad ibn ash-Shaykh Sidq Muhammad Ibrahim al-Qahiri, given in Al-Fuyudaat u’r Rabbaniyya (Emanations of Lordly Grace),

Rahmatullahi ‘alayhim ajma’een.

B: In Urdu, by

1. Mawlana Muhammad Ilyas Attar Qadiri, in Jinnat Ka Baadshah (The King of Jinns and Other Marvels of Ghawth-e-Azam), in which he has primarily referenced the original source, that is the biography of the Shaykh entitled Bahjat al-Asrar of Shaykh ash-Shattanawfi. He also quotes a few verses from Shah Waliyullah Dehlawi Rahmatullahi ‘alayh (passed away 1176 A.H, 1762 C.E) in honour of the Shaykh.

2. Miya ‘Umar Din, in Anwar-e-Qadiriyya (The Lights of the Qadiriyya). This is a comprehensive biography of about 200 pages. In it, Miyan ‘Umar Din has given an Urdu translation of 412 selected pieces of advice from the discourses of Shaykh ‘Abdul Qadir Jilani which he considers constitute the core of this teaching. He has also included biographical accounts of the Shaykh written by

- Mujaddid Alfi Thani Shaykh Ahmad Faruqi as-Sirhindi, Rahmatullahi ‘alayh (972-1034 A.H, 1564-1625 C.E) who has written about Shaykh ‘Abdul Qadir Jilani in Maktub Number 123 in his Maktubat (Letters).

- Shaykh ‘Abdul Haqq Muhaddith Dehlawi Rahmatullahi ‘alayh (passed away 1052 A.H, 1642 C.E), in Akhbar ul-Akhyar (Narratives About The Chosen Ones). He translated the Futuh al-Ghaib of the Ghawth al-A’zam into Persian.

3. ‘Allamah ‘Abdur Rahim Khan Qadiri, in Sirat-e-Ghawth-e-A’zam (The History of the Ghawth al-A’zam). This is another comprehensive biography of about 250 pages.

4. Mawlana ‘Ashiq Ilahi Mirthi, in the “Introduction” to his translation of Al-Fath-ur-Rabbani.

5. Mawlana Sayyid ‘Abd ud Daim Jilani , in the “Introduction” to his translation of Al-Ghunya Li Talibi Tariqi’l Haqq.

C: In Turkish, by

Shaykh Muzaffar Ozak Effendi, in Ziynet ul Qulub (The Adornment of Hearts), translated by Shaykh Muhtar Holland.

D: In English, by

1. Dr. Zahurul Hasan Sharib, Rahmatullahi ‘alayh, entitled Ghawth ul A’zam Pirane Pir (The Greatest Spiritual Helper, The Shaykh of Shaykhs).

2. Dr. Muhammad Haroon, Rahmatullahi ‘alayh, “The World Importance of Ghawth Al A’zam Shaykh ‘Abdul Qadir Jilani”.

3. Shaykh Tosun al-Jerrahi al-Halveti, in the “Introduction” to his translation of Sirr al-Asrar (The Secret of Secrets).

4. Shaykh Muhtar Holland, in the “Introduction” to his translation of Futuh al-Ghaib (Revelations of the Unseen).

5. Shaykh Muhammad al-Akili, in the “Preface” to his translation of Al Fath-ur- Rabbani (The Endowment of Divine Grace).

6. Professor Shetha al-Dargazelli and Dr. Louay Fatoohi, in the “Introduction” to their translation of Jila al-Khatir (Purification of the Mind).

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum

The Marvels of Shaykh ‘Abdul Qadir Jilani

Sayyidi wa Imami, Imam ‘Abdallah ibn ‘Alawi al-Haddad, Rady Allahu ‘Anhu, (1044-1132 A.H) in expounding on tawakkul (trust and reliance on Allah) in his spiritual masterpiece Risalat u’l Mu’awanah (The Book of Assistance) explains the signs of tawakkul and supports his position with the example of Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu whom he calls “sayyidi” (“my master”).

“The one whose reliance is sincere has three marks. The first is that he neither has hopes in nor fears other than God. The sign of this is that he upholds the truth in the presence of those in whose regard people usually have hope or fear, such as princes and rulers. The second is that worrying about his sustenance never enters his heart, because of his confidence in God’s guarantee, so that his heart is as tranquil when in need as when his need is fulfilled, or even more. The third is that his heart does not become disturbed in fearful situations, knowing that that which has missed him could never have struck him, and that which has struck him could never have missed him. An example of this was related of my lord ‘Abdal-Qadir al-Jilani, may God spread his benefit. He was once discoursing on Destiny when a great viper fell on him, so that his audience panicked. The viper coiled itself around the shaykh’s neck, then entered one of his sleeves and came out from the other while he remained firm and unperturbed, and did not interrupt his discourse”. (Risalat u’l Mu’awanah, The Book of Assistance, translated by Dr. Mostafa al-Badawi, p. 121-122).

This incident demonstrates that Shaykh ‘Abdul Qadir Jilani was matchless in a very special way. It also reminds us about the following verses of the Holy Qur’an on the awliya Allah (friends of Allah):

Surely, on the friends of Allah, there is no fear, nor do they grieve. Those who believed and guarded (against evil). For them are glad tidings in this world’s life and in the Hereafter; there is no changing the words of Allah; that is the Supreme Triumph. (10:62-64)

It has been narrated in the biographies of Shaykh ‘Abdul Qadir Jilani that once he saw a dazzling light which filled the whole sky. Then a human frame appeared in it and told him he was his lord and that he had made everything that was prohibited in Islam lawful for him. Shaykh ‘Abdul Qadir Jilani recognized him as the devil and told him to get lost. Then the sky turned dark and the human frame fizzled out into smoke. Following this, Shaykh ‘Abdul Qadir Jilani heard someone say to him that he had misled seventy people in this way but that his knowledge and piety had saved him. To this the Shaykh responded that it was through the Grace of Allah that he had been saved! The machinations of shaytan could obviously never make Shaykh ‘Abdul Qadir Jilani abandon the shari’a (sacred Muslim law).

Professor Shetha al-Dargazelli and Dr. Louay Fatoohi explain in their “Introduction” to the translation of Jila al-Khatir how Shaykh ‘Abdul Qadir Jilani came to be called Muhyiddin. Once on a Friday in the year 511 A.H, Shaykh ‘Abdul Qadir Jilani came across a frail old invalid who greeted him and asked him to help him to sit up. When he helped him to sit up, he became well again and his whole condition improved. He told Shaykh ‘Abdul Qadir Jilani that he was the religion of Islam which had been forgotten but which he had helped to revive. Following this incident, Shaykh ‘Abdul Qadir Jilani went to the congregational mosque where people greeted him as “Muhyid Din” (Reviver of Religion). He had never been called by that name before!

All the biographers of Shaykh ‘Abdul Qadir Jilani marvel at his miracles. Dr. Muhammad Haroon Rahmatullahi ‘alayh of the Raza Academy in England has described the miracles of the Shaykh in detail in "The World Importance of Ghawth al A’zam Hadrat Sheikh Muhyiddin Abdul Qadir Jilani". To gain baraka (blessings), let us at this juncture recall one of these miracles which relates to fasting in the month of Ramadan. It is related that as it was cloudy, the new moon had not been sighted and people were confused whether to fast or not to fast. They came to Ummu’l Khayr and asked if the child had taken milk that day. As he had not, they surmised that they had to fast. His mother relates; "My son 'Abdul Qadir was born in the month of Ramadan. No matter how hard I tried he refused to suckle in the daytime. Throughout his infancy he would never take food during the month of fasting." (Sirr al-Asrar, “Introduction” by Shaykh Tosun al-Jerrahi al-Halveti, p. XIII)

This is how Shaykh Tosun al-Jerrahi al-Halveti explains about the daily life of Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu: "He himself had given all of himself to Allah. His nights passed with little or no sleep in secluded prayer and meditation. He spent his days like a true follower of the Prophet in the service of humanity. Three times a week he would deliver public sermons to thousands of people. Every day in the morning and the afternoon he gave lessons in Qur'anic commentary, Prophetic traditions, theology, religious law and sufism. He spent the time after the midday prayer giving advice and consultation to people, whether beggars or kings, who would come from all parts of the world. Before sunset prayers, rain or shine, he took to the streets to distribute bread among the poor. As he spent all his days in fasting he would eat only once a day, after sunset prayer, and never alone. His servants would stand at his door asking passers-by if they were hungry, so that they could share his table." (Sirr al-Asrar, p. XLIV)

Shaykh Hammad al-Dabbas Rahmatullahi ‘alayh had predicted that one day Shaykh ‘Abdul Qadir Jilani would be commanded to proclaim that his foot is on the neck of every Waliyallah (friend of Allah). This prediction was fulfilled when Shaykh ‘Abdul Qadir Jilani declared at one of his majalis (religious sessions) in the presence of more than forty mashaayikh (spiritual masters) of Iraq that his foot was on the neck of every Waliyallah. All the mashaayikh, those that were present as well as those in far off lands and places acknowledged and accepted this fact. Qutb u’l Irshad Imam ‘Abdallah ibn ‘Alawi al-Haddad has versified on this spiritual reality in one of his qasaaid (eulogies) in Ad-Durr ul Manzum li Dhawil ‘Uqul wa’l Fuhum (Poetic Pearls For Discerning and Understanding Minds). A’la Hadrat Imam Ahmad Raza Khan Rahmatullahi ‘alayh has versified on it in his “Salaams”, while Shaykh ‘Abdul Haqq Muhaddith Dehlawi has expounded on its spiritual reality in Akhbar u’l Akhyar (Narrations About The Chosen Ones).

But the initiate sometimes wonders why Shaykh ‘Abdul Qadir Jilani revealed so many spiritual secrets when most other shuyukh (spiritual masters) are reticent. To answer this question, we will need to turn to Sayyidi wa Imami Qutb u’l Irshad al-Habib Mawlana ‘Abdallah ibn ‘Alawi al-Haddad, Rady Allahu ‘Anhu. In It-haaf i’s-saail (Gifts for the Seeker), he explains that Shaykh ‘Abdul Qadir Jilani, Rady Allahu ‘Anhu had received permission to divulge these spiritual secrets - "for the man who receives such permission is under an order which he can but obey - and the secret of the permission granted in such matters is itself one that cannot be divulged." (Gifts for the Seeker, translation by Dr. Mostafa al-Badawi, p.11).

Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum



http://www.iqra.net/articles/Jilani/advice.php

Wise advice offered by the Helper

[al-Ghawth], our master
‘Abd al-Qādir (sanctified be his innermost being),
to his son, ‘Abd ar-Razzāq

The reader should know that our venerable master and our revered Shaikh, the venerable Shaikh ‘Abd ar-Razzaq (may Allah the Exalted sanctify his innermost being) asked his father for advice, and that the venerable Helper [al-Ghawth] (sanctified be his innermost being) responding by saying:

"O my son, may Allāh (Exalted is He) bestow His enabling grace upon us, and upon you and all the Muslims. Āmīn.

"This you must know and understand: I am advising you to practice true devotion [taqwā] to Allāh, and obedience to Him, and adherence to the Sacred Law [Shar’ ], and careful observance of the limits [hudūd] set by Him.

"O my son, may Allāh (Exalted is He) bestow His enabling grace upon us, and upon you and all the Muslims. You must also know that this Spiritual Path [Tarīqa] of ours is founded upon the Book and the Sunna, and integrity of [the feelings within] the breasts, the generosity of the hand, the giving of liberal donation, abstinence from crudity, endurance of injury, and readiness to pardon the mistakes of our spiritual brethren [ikhwān].

"I am also advising you, O my son, to make a practice of spiritual poverty [faqr], which means preserving the ordinances of the Shaikhs, maintaining good relations with spiritual brethren, giving sincere counsel to juniors and seniors alike, and refraining from argument, except where matters of religion are at stake.

"O my son, may Allāh (Exalted is He) bestow His enabling grace upon us, and upon you. You must also know that the true significance of spiritual poverty [faqr] is that you are not in need of anyone like yourself, while the true significance of spiritual affluence [ghinā] is that you are independent of anyone like yourself. As for spiritual culture [tasawwuf], it is a state that does not belong to anyone who indulges in idle talk and gossip. When you have an opinion to offer, you should not begin by expressing it in terms of knowledgeability. You should rather present it initially as an expression of sympathetic friendliness. This is because knowledgeability tends to alienate the listener, whereas friendliness makes him feel comfortably at ease.

"O my son, may Allāh (Exalted is He) bestow His enabling grace upon us, and upon you and all the Muslims. You must also know that spiritual culture [tasawwuf] is built on eight fundamental qualities, namely:

1. Liberal generosity [sakhā’]
2. Contentment [ridā’]
3. Patience [sabr]
4. Symbolic instruction [ishāra]
5. Living away from home [ghurba]
6. The wearing of wool [sūf]
7. Wandering travel [siyāha]
8. Spiritual poverty [faqr]

* Liberal generosity [sakhā’] is the special virtue of Allāh's Prophet
Abraham [Ibrāhīm] (peace be upon him).
* Contentment [ridā’] is the special virtue of Allāh's Prophet Isaac
[Ishāq] (peace be upon him).
* Patience [sabr] is the special virtue of Allāh's Prophet Job [Ayyūb]
(peace be upon him).
* Symbolic instruction [ishāra] is the special talent of Allāh's Prophet
Zachariah [Zakariyyā] (peace be upon him).
* Life in exile [ghurba] is the special characteristic of Allāh's Prophet
Joseph [Yūsuf] (peace be upon him).
* The wearing of wool [sūf] is the special property of Allāh's Prophet
John the Baptist [Yahyā] (peace be upon him).
* Wandering travel [siyāha] is the special feature of Allāh's Prophet
Jesus [‘Īsā] (peace be upon him).
* Spiritual poverty[faqr] is the special characteristic of Allāh's Prophet
and Messenger, our dear friend, our chieftain and our intercessor [shafī’] the owner of vast respect, Muhammad the Chosen [al-Mustafā] (may Allāh bless him and give him peace, and may He ennoble, honor, glorify and exalt him).

"You must also regard it as your duty, O my son, to maintain a dignified detachment in the company of the rich, and an attitude of humble self-effacement in the company of the poor. You must practice sincere devotion [ikhlās], which means forgetting about the impression you may be making on your fellow creatures [khalq], and paying constant attention to the view of the Creator [Khāliq].

“You must not entertain suspicious doubts about Allāh, where the material means (asbāb) are concerned. You must rely on him with confidence in all circumstances and conditions. You must not entrust your needs to anyone else, on the basis of some connection between you and him, such as kinship, affection and friendship.

"It is incumbent upon you to provide the spiritual paupers with three forms of service. The first of these is modest humility. The second is good moral conduct. The third is a complete lack of selfishness. You must put your lower self [nafs] to death, so that you may come to life. The nearest of all creatures [khalq] to Allāh (Exalted is He) is the one who is richest in good character [khuluq], and the most meritorious of all deeds is the preservation of the innermost being [sirr] from paying attention to anything apart from Allāh.

"It is also incumbent upon you, when you are together with the spiritual paupers [fuqarā’], to engage in the mutual counseling of patience [sabr] and the mutual counseling of truth [haqq]. As far as this world is concerned, two things should be enough for you: the fellowship of a spiritual pauper [faqīr] and the respect of a saint [walī].

"You must also know, O my son, that the spiritual pauper [faqīr] has absolutely no need of anything apart from Allāh (Exalted is He).

"You must also know, O my son, that aggressive behavior toward someone below you is actually a form of weakness, while such behavior toward someone superior to you is a form of boastful pride. Spiritual poverty [faqr] and spiritual culture [tasawwuf] are two very serious matters, so you must not mix them with any kind of frivolity.

"This is my advice to you, and to anyone else among the seekers [murīdīn] who is capable of heeding it. May Allāh (Exalted is He) cause them to multiply, and may He enable you, and us, to succeed in fulfilling all that we have mentioned and explained. May He include us among those who follow in the footsteps of the righteous forebears [salaf], and who follow in their footsteps in honor of our master, our Prophet and our intercessor [shafī’] Muhammad. May Allāh bless him, his family and his Companions, and may He grant them abundant peace, until the Day of Judgment [Yawm ad-Dīn]. Praise be to Allāh, Lord of All the Worlds."


Source: As-Sayyid Ismā’īl Muhammad Sa’īd al-Qādirī, Al-Fuyūdāt ar-Rabbāniyya (Emanations of Lordly Grace), translated from the Arabic by Muhtar Holland, Al-Baz Publishing Inc, Ft. Lauderdale, Florida, 2000, p. 62-65.

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http://tamansufi.tripod.com/asrar01.html

UCAPAN UNTUK PARA PEMBACA
(Petikan surat Syeikh Abdul Qadir al-Jilani)

Sahabat-sahabatku yang dikasihi. Hati kamu adalah seumpama cermin yang berkilat. Kamu mesti membersihkannya daripada debu dan kekotoran yang menutupinya. Cermin hati kamu itu telah ditakdirkan untuk memancarkan cahaya rahsia-rahsia Ilahi.

Bila cahaya dari “Allah adalah cahaya bagi semua langit dan bumi…” mula menyinari ruang hati kamu, lampu hati kamu akan menyala. Lampu hati itu “berada di dalam kaca, kaca itu sifatnya seumpama bintang berkilau-kilauan terang benderang…” Kemudian kepada hati itu anak panah penemuan-penemuan suci akan hinggap. Anak panah kilat akan mengeluarkan daripada awan petir maksud “bukan dari timur atau barat, dinyalakan dari pohon zaitun yang diberkati…” dan memancarkan cahaya ke atas pokok penemuan, sangat tulen, sangat lutsinar sehingga ia “memancarkan cahaya walaupun tidak disentuh oleh api”. Kemudian lampu makrifat (hikmah kebijaksanaan) akan menyala sendiri. Mana mungkin ia tidak menyala sedangkan cahaya rahsia Allah menyinarinya?

Sekiranya cahaya rahsia Ilahi bersinar ke atasnya, langit malam kepada rahsia-rahsia akan menjadi terang oleh ribuan bintang-bintang “…dan berpandukan bintang-bintang (kamu) temui jalan (kamu)…”. Bukanlah bintang yang memandu kita tetapi cahaya Ilahi. Lantaran Allah “…menghiaskan langit rendah dengan keindahan bintang-bintang”. Sekiranya lampu rahsia-rahsia Ilahi dinyalakan di dalam diri batin kamu yang lain akan datang secara sekaligus atau beransur-ansur. Sebahagiannya kamu telah ketahui sebahagian yang lain akan kami beritahu di sini. Baca, dengar, cuba fahamkan. Langit ketidaksedaran (kelalaian) yang gelap akan dinyalakan oleh kehadiran Ilahi dan kedamaian serta keindahan bulan purnama yang akan naik dari ufuk langit memancarkan “cahaya di atas cahaya” berterusan meninggi di langit, melepasi peringkat yang ditentukan sebagaimana yang Allah telah tentukan bagi kerajaan-Nya, sehingga ia bersinar penuh kemuliaan di tengah-tengah langit, menghambat kegelapan kelalaian. “(Aku bersumpah) demi malam apabila ia senyap sepi…dengan cuaca pagi yang cemerlang…” malam ketidaksedaran kamu akan melihat terangnya hari siang. Kemudian kamu akan menghirup air wangi kenangan dan “bertaubat di awal pagi” terhadap ketidaksedaran (kelalaian) dan menyesali umur kamu yang dihabiskan di dalam lena. Kamu akan mendengar nyanyian burung bulbul di pagi hari dan kamu akan mendengarnya berkata:
Mereka tidur sedikit sahaja di malam hari dan pada awal pagi mereka memohon keampunan Allah
Allah bimbangkan kepada cahaya-Nya sesiapa yang Dia kehendaki.

Kemudian kamu akan melihat di ufuk langit peraturan Ilahi akan matahari ilmu batin mula terbit. Ia adalah matahari kamu sendiri, Lantaran kamu adalah “yang Allah beri petunjuk” dan kamu “berada pada jalan yang benar” dan bukan “mereka yang Dia tinggalkan di dalam kesesatan”. Dan kamu akan memahami rahsia:
Tidak diizinkan matahari mengejar bulan dan tidak pula malam mendahului siang. Tiap sesuatu berjalan pada landasan (masing-masing).

Akhirnya ikatan akan terurai selaras dengan “perumpamaan yang Allah adakan untuk insan dan Allah mengetahui tiap sesuatu”, dan tabir-tabir akan terangkat dan kulit akan pecah, mendedahkan yang seni di bawah pada yang kasar. Kebenaran akan membuka tutupan mukanya.

Semua ini akan bermula bila cermin hati kamu dipersucikan. Cahaya rahsia-rahsia Ilahi akan memancar Padanya jika kamu berhajat dan bermohon kepada-Nya, daripada-Nya, dengan-Nya.