Allamah Ibn Rajab al Hanbali on Shaykhul Islam al Ghawthul Azaam Sultanul Awiliyyullah AbdalQadir al Jilani rahmatullah ta´ala alayh and Wise sayings

Veröffentlicht: 9. Januar 2013 in Abdal Qadir al Jilani rahmatullah alayhi, Proofs of Ahl as Sunnah

Shaykh Gibril Haddad was asked about the status of the Imams of the Shia, to which he replied: I heard Dr. Nur al-Din `Itr in class say: “Each one of them was a pious, upright Muslim from the noble Prophetic Tree and many of them were also among the foremost people of knowledge in their time.”

The modernistic Salafiyya Sheikh Muhammed Salih Al-Munajjid said: Shaykh ‘Abd al-Qaadir agreed with Ahl al-Sunnah wa’l-Jamaa’ah – the followers of truth – concerning all issues of ‘aqeedah (belief), namely Tawheed, faith, Prophethood, and the Last Day. See: Fataawa Ibn Ibraaheem, 1/276, 109 Fataawa al-Lajnah al-Daa’imah, 2/250-252,Al-Durar al-Sunniyyah, 1/74

‘Maktubat‘: The Letters of Imam Rabbani Ahmad Sirhindi, p. 299:“Tasawwuf means to follow in the footsteps of Rasulullah (sall-Allahu ta’ala ‘alaihi wa sallam). Different paths have appeared as a result of [the differences in] men’s nature. The purpose of tasawwuf is to increase the ikhlas. A rehber is necessary on the way of tasawwuf. The Twelve Imams and ‘Abd al-Qadir al-Jilani and those who were like them (rahimahum-Allahu ta’ala) were rehbers(murshidin).

The Definition of the Sufi Shaikh ‚Abd Al-Qadir Al-Jilani
Source: Purification of the Mind (Jila‘ Al-Khatir)
* Woe to you! You claim to be a Sufi, yet you are impure! The Sufi is one whose inward and outward have become pure by following the Book of Allah and the Sunna of the Messenger of Allah (Allah’s prayer and peace be on him). As his purity increases, he further emerges from the sea of his existence and gives up his will, choice, and volition.When someone’s heart becomes pure, the Prophet (Allah’s prayer and peace be on him) becomes an ambassador between him and his Lord (mighty and glorified is He), as Gabriel did. The foundation of good is to follow the Prophet (Allah’s prayer and peace be on him) in both his words and works. When the heart of the servant becomes pure, he will see the Prophet (Allah’s prayer and peace be on him), commanding him to do this and prohibiting him from doing that. He will become totally a heart. He will retire with full knowledge. He will become an innermost being with no publicity, purity with no impurity. Clear up everything from the heart. Pulling out the firm mountains requires mattocks of strife and enduring with patience the sufferings and the arrival of tribulations.Do not try to run away from trials and tribulations, but endure them with patience. They cannot be avoided, and there is nothing for it but to endure them with patience. How can you expect the whole of this world, and all that has been created therein, to undergo change and transformation just to suit your convenience? The Prophets are the best of all creatures, yet they have always had to suffer afflictions and so it is for their followers, those who tread in their footsteps as they walk along their highway, emulating their example.Shaikh Abdul Qadir al-Jilani

Sayyid al-Ta’ifah Shaykh ‘Abd al-Qadir al-Jilani (d. 561H / may Allah have mercy on him) said, “Follow [the Qur’an and Sunnah] and do not indulge in innovation (bid’ah). Remain in conformity and do not disagree. Remain obedient and not be disobedient. Be sincere and do not commit shirk. Declare Allah Most High to be One, and do not leave His door. Ask Him and do not ask anyone apart from Him. Seek aid from Him and do not seek aid from anyone apart from Him. Rely on Him and do not rely on anyone apart from Him.” (Al-Fath al-Rabbani, p.313)

Advice from Shaykh ‚abd al-Qadir al-Jilani „Soon you will be exposed to heat of a scorching fire, if you don not come to your senses, repent and make amends. You must follow [the traditional Islamic practices] without heretical innovation [ibtida‘]. You must follow the teachings [madhhab] of the righteous predecessors [as-salaf as-salih]. Walk on the straight highroad [al-jadda al-mustaqima]. No extremes of religious doctrine! [la tashbih wa-la ta’til: lit., no ascription of human characteristics (to Allah), and no denial of all attributes (to Him)]. Just follow the Sunna [exemplary practice] of Allah’s Messenger (Allah bless him and give him peace) without affectation and artificiality [tatabbu‘], without bigotry [tashaddud], without bragging [tamashduq] and intellectual pretentiousness [tama’qul]. You should be capable of what was possible for those who have gone before you.“Al-Jilani, Shaikh ‚Abd Al-Qadir, and Muhtar Holland. Al-Fath ar-Rabbani A Collection of Sixty Two Discourses. Al-Baz Publishing, Inc, 1992.

Ibn Taymiyah said, explaining the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah: They (i.e., the Sunnis) love the people of the household of the Messenger of Allaah (peace and blessings of Allaah be upon him); they regard them with love and loyalty, and they heed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning them… but they reject the way of the Raafidis [the Shia] who hate the Sahaabah and slander them, and they reject the way of the Naasibis who insult Ahl al-Bayt in words and deed…Al-‘Aqeedah al-Waasitiyyah, Majmoo’ al-Fataawa, 3/154.

Hadith Sahih Bukhari, Volume 6, Book 60, Number 316 Narrated Anas:A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups). They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, “O Allah’s Prophet! I do not find anybody to invite.” He (the Prophet) said, “Carry away the remaining food.” Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, “Peace and Allah’s Mercy be on you, Ya Ahlel Bayt (O the people of the house)!”She replied, “Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you.” Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him.

Ibn Taymiyyah(rah) Introducing The Imams of the Ahlulbayt Said:“We do not accept that the Imamiyyah take their religion from the Ahlulbayt, neither the Ithna Ashariyyah nor others. Rather, they are opponents of Ali and the Imam’s of the Ahlulbayt in all the fundamental beliefs in which they differ with the Ahl Sunnah wa al Jamaah, and in their Tawheed, their belief in Adalah (divine justice), and their belief in Immamah. While it is well concluded that Ali and the Imams of the Ahlulbayt believed in the Attributes of Allah, and destiny, not to mention in the leadership of the three Khalifahs, and in the superiority of Abu Bakr and Umar and others in all the questions. They contradict the Shi’ee. The evidence of this are firmly concocted in the books of the scholars, in that the proofs in this aspect from the Imams of the Ahlulbayt necessitate certain knowledge that the Rafidah are opponents to them, and not their followers”.(Minhaj Al Sunnah Vol. 4, Pg. # 16 – 17)

People of Taqwa[taqwa] mostly comes to someone who does his duty to Allah with loving obedience. Most people if they try to do this neglect their duties to others or only fulfill them partially. These people do not leave time or energy for their duties to their families and the community. To be able to give what is due to Allah, and what is due to people is something which can only be achieve few special people; they are the true people of taqwa.—Ibn Rajab al-Ḥanbalī [d. 795H/1393CE](Read on pg 139-140, Mohsen Shaker al-Bayoumi, Slaves of the All-Merciful. Ta-Ha Publishers. London: 2005.)

The essence of taqwa is to make a shield (which guards) against Allah’s anger and punishment. That shield is to obey His commandments and abstain from His prohibitions…—Ibn Rajab al-Ḥanbalī [d. 795H/1393CE](Jami’ ul-’Ulum al-Hikam: [190/191])

Their [the Companions] hearts were empty of the world and filled with the Hereafter.—Ibn Rajab al-Ḥanbalī(Read on pg 46-47, Ibn Rajab al-Hanbali, The Journey to Allah. Daar us-Sunnah Publishers. Birmingham: 2007.)

When love firmly settles in the heart, the limbs will only act in obedience to Allah.—ibn Rajab(Read on pg 51, Ibn Rajab al-Hanbali, The Key to Paradise. Daar us-Sunnah Publishers. Birmingham: 2007.)

AbdalQadir al Jilani :Hafiz Ibn Rajab mentions in Al-Dhayl ‘ala Tabaqat al-Hanabilah (part 1, p. 290):‘Abd al-Qadir ibn Abu Salih ibn ‘Abdullah ibn Janki Dost ibn Abu ‘Abdullah ibn ‘Abdullah al-Jili, the ascetic, the shaykh of the era, the exemplar of the knowers (‘arifs) of Allah, the sultan of the shaykhs, the master of the people of Tariqah in his age, the reviver of the faith, Abu Muhammad, the man of many spiritual stations (maqam), miracles, sciences, inner knowledge and famous spiritual conditions (hal).Some people mention his lineage reaches ‘Ali ibn Abu Talib (may Allah be pleased with him)… he was born in the year 470 ah or 471 ah in Kilan and came to Baghdad in his youth. He heard hadiths there from Abu Ghalib ibn al-Baqillani, Ja‘far al-Sarraj, Abu Bakr ibn Sawsan, Ibn Bayan, Abu Talib ibn Yusuf, Ibn Khushaysh and Ubayy al-Narsi. He gained proficiency in fiqh from Qadi Abu Sa‘d al-Makhrimi and Abu al-Khattab al-Kaludhani. It is said that he also studied under ‘Ala ibn ‘Aqil and Qadi Abu al-Husayn, and gained expertise in the madhhab, the differences within it, and its principles etc. He studied literature under Abu Zakariyya al-Tabrayzi. He remained in the company of Shaykh Hammad al-Dabbas the ascetic and lectured at the madrasah of his Shaykh al-Makharrimi. He remained there till he died and was buried there.Ibn al-Jawzi said: “This madrasah was very quaint and was handed over to ‘Abd al-Qadir who would lecture people. He became well known for his asceticism. He had a good manner of behaviour and would remain silent. The madrasah became small on account of the great number of people. He used to sit close to the city wall, leaning on the ribat[6] and many people would visit him at his gathering. The madrasah was improved and expanded, and the general masses rallied together in building it. He remained at his madrasah, teaching and preaching until he died.”Ibn al-Sam‘ani mentioned him: “He was the imam of the Hanbalis and their shaykh during his age; he was a jurist, pious, devout, one who would give much in charity, a person of widespread mention, a person who was constantly in thought and someone who would weep very quickly. I wrote [knowledge] from him. He used to live close to the Bab al-Azaj in the madrasah that they built for him…”I say: Shaykh ‘Abd al-Qadir appeared to the people and sat to lecture after 520 ah. He received widespread acceptance from people. They firmly believed in his religiosity and piety, and benefited from him, his words and advice. The Ahl al-Sunnah triumphed with his appearance. His life, sayings, miracles and kashf became famous. Kings would be in awe of him, what must have been the state of their subjects.Shaykh Muwaffaq al-Din, the author of al-Mughni, said: “I have never heard so many miracles being narrated about anyone more than what has been narrated regarding Shaykh ‘Abd al-Qadir. I have seen none being exalted on account of the religion more than him.”Shaykh ‘Izz al-Din ibn ‘Abd al-Salam, the shaykh of the Shafi‘is, said: “The miracles of none of the shaykhs have been narrated with such widespread agreement (tawatur) save those of Shaykh ‘Abd al-Qadir, for indeed his miracles have been narrated with tawatur.”… and I have also read the writings of Ibn al-Hanbali that his maternal uncle Abu al-Hasan ibn Naja, the orator (wa‘iz), met Shaykh ‘Abd al-Qadir. He narrated from him that he said: “On the day of ‘Id I went to the musalla early and went to the place where Shaykh ‘Abd al-Qadir used to offer his prayer.” He said: “Shaykh ‘Abd al-Qadir came and with him was a large group of people. People were kissing his hand and he performed two units of prayer before the ‘Id prayer. So I said to myself, what is this prayer? It is from the Sunnah that no supererogatory prayers are offered before it. When he had made the salam [at the end of his prayer], he turned to me and said: ‘There is a reason for it.’”… Shaykh ‘Abd al-Qadir, may Allah Most High have mercy on him, has excellent words in regards to Tawhid, the attributes of Allah (sifat), destiny (qadr) and in relation to the sciences of ma‘rifah which is in agreement to the Sunnah. He authored Al-Ghunyah li Talibi Tariq al-Haqq, which is famous, and Futuh al-Ghayb. His students gathered much of his advices which were delivered in his gatherings. He adhered firmly to the Sunnah in the issue of the attributes of Allah and destiny etc and was profound in refuting those who opposed it…I have also narrated from the writings of Sayf ibn al-Majd al-Hafiz: “I heard the shaykh, the ascetic, ‘Ali ibn Salman al-Baghdadi, who is popularly known as al-Khabbaz (the Bread Maker), at his ribat in the western part of Baghdad narrate from Shaykh ‘Abd al-Qadir al-Jili — how remarkable was he, he was a man of such kashf and miracles that have not been narrated from anyone of his time — that he said: ‘There will not be a wali of Allah Most High, save that his beliefs will be that of Ahmad, may Allah be pleased with him…’”Ibn al-Najjar said: “I heard Abu Muhammad al-Akhfash say, ‘I used to enter on Shaykh ‘Abd al-Qadir in the middle of winter when it was severely cold. He would be dressed in a single tunic and on his head would be a cap. Sweat would come out of his body and around him would be someone who would fan him as if it is in the height of heat.”… Ibn al-Jawzi said: “Shaykh ‘Abd al-Qadir died on a Saturday night, 8 Rabi‘ al-Akhir — and some have said it was the 9th — 561 ah After the maghrib prayer. He was buried immediately at the madrasah and was ninety years old.”I heard that he would say at the time of his death: “With ease, with ease.” He would then say: “Peace be upon you also, peace be upon you also (wa ‘alaykum al-salam). I am coming to you, I am coming to you.”

Ibn Taymiyyah was so aggrieved by the death of Imam Hussain at Karbala, that he said the following:“May Allah curse his killers, and whoever was glad with his murder!”(Ibn Taymiyyah, Majmoo al-Fatawa, Vol.4, pp.403-404)

Al Muhaddith Shah Abdul Aziz makes two interesting comments in his Hidayatul Majeediyah, page 813:“One who fights Ali [r] with enmity is a kaffir according to the ijma of Ahl’ul Sunnah.”“Whoever deems Ali [r] to be a kaffir or opposes his khilafath is a kaffir, this trait was evident amongst the Khawaarij at Naharwaan”.Haddeeya Mujedeeya by Al Muhaddith Shah Abdul Aziz Dehlavi page 813On the same page Shah Abdul Aziz seeks to protect Mu’awiya by pointing out that Mu’awiya does NOT come within this definition since:“Mu’awiya and the people of Syria sought revenge for the killing of Uthman”.

Were you to go to the door of the governor, he would not receive you or give you any attention, perhaps he will even prevent you from getting near him. But the King of kings is saying ‘Whoever comes to me walking, I will go to him running,’ yet you turn away from Him and run after another!—Ibn Rajab al-Ḥanbalī(Read on pg 68, Ibn Rajab al-Hanbali, The Journey to Allah. Daar us-Sunnah Publishers. Birmingham: 2007.)

And:It was Shaikh ‚Ali al-Gharthani (may Allah be well pleased with him) who said: „Shaikh ‚Abd al-Qadir (may Allah be well pleased with him) once told me: ‚I asked Malik, the custodian of the Fire of Hell: „Do you have any single one of my companions in your custody?“ Malik said: „No, by Allah’s Might and Glory!“‚ The Shaikh went on to say: ‚My hand over my pupils is like the sky over the earth. If one of my pupils is not perfectly fine, whereas I am perfectly fine-by the Might and Glory of my Lord!-my feet will not move from standing in the presence of my Lord (Almighty and Glorious is He), until He transports me, and all of you, to the Garden of Paradise!'“

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