Tomb Of Sheikh Abdul Qadir, Baghdad, Iraq.
The Book of The Secret of Secrets And The Manifestations of Light
About The Book
Conventionally the word "Sufi" is considered synonymous with the word "mystic". But the word "Sufi", as used in Arabic, Persian, Turkish and Urdu, has a religious connotation. According to the Sufis themselves, the word is derived from an Arabic root "safa" (purity). They opine the sufi is he who keeps his heart pure with God. The Sufis claim to have inherited their doctrines direct from the teachings of the holy Prophet, who, strictly speaking, has given no dogmatic or mystical theology.. The fundamental of sufism is God, Man and the relation between them, which is Love. The whole sufi theosophy revolves on these three pivots. From God sprang the theory of tawhid (divine unity), of nur (divine light), of zat wa sifat (divine essence and attributes) and the theory of hama ust (all is He). From man emerged the theories of ruh (soul), qurbat (divine proximity), hulul (infusion of divine spirit). From "the relation between God and Man" the Idea of Ishq (divine love), Fana (self-annihilation), Baqa (abiding in God), etc. came into being. Hence the Sufis believe in the real one God who is all merciful and loving and whom a man can approach with a loving heart.
Al-Syed Muhiyudin
Abu Muhammad
Abdal Qadir
al-Gilani al-Hasani wal-Hussaini (RA)
Ghaus-e-Azam (b.470–d.561 AH)
(1077–1166 AD)
Introduction
The beginning of creation [ibtida' al-khalq]
You should know—may Allah enable
you to achieve what is dear and pleasing to Him!-that Allah (Exalted
is He) first created the spirit of Muhammad (Allah blesshim and give him peace)
from the light of His Beauty.
As Allah (Almighty and Glorious is He) has told us:
I created the spirit of Muhammad (Allah bless him and give him peace) from the light of My countenance.
As the Prophet (Allah bless him and give him peace) has said:
The first thing that Allah created was my spirit [ruh]. The first thing that Allah created was my light [nur]. The first thing that Allah created was the pen [qalam]. The first thing that Allah created was the intellect ['aql].
This means that they are all one thing, that being the Muhammadan Reality [al-Haqiqat al-Muhammadiyya], but it is called a "light [nur]" because it is pure and unclouded by the darknesses of Majesty. As Allah (Blessed and Exalted is He) has said:
There has now come to you from Allah
qad ja'a-kum mina 'llahi
a Light, and a clear Book.
Nurun wa Kitabun mubin. (5:15)
It is also called an "intellect ['aql]," because it comprehends universal truths [kulliyyat]. It is also called a "pen [qalam]," because it is an instrument for the transmission of knowledge, just as the pen is an instrument in the realm of letters [of the alphabet].
The Muhammadan spirit is thus the quintessence of all entities, the first of all beings and the origin of them all.
As he has said (blessing and peace be upon him):
I am from Allah and the believers are from me.
Allah created all the spirits from him in the realm of Divinity [Lahut], and in the finest real formation. "Muhammad" is the name of all human beings in that realm, and he is the original home.
Then, when four thousand years had passed, Allah created the Heavenly Throne ['Arsh] from the light of the eye of Muhammad (Allah bless him and give him peace), and from the Heavenly Throne He created the rest of existing entities. Then He reduced the spirits to the lowest level of existence, meaning the physical bodies. As Allah (Exalted is He) has said:
Then We reduced him [the human being]
thumma radadna-hu
to the lowest of the low.
asfala safilin. (95:5)
In other words, the first descent was from the realm of Divinity [Lahut] to the realm of Omnipotence [Jabarut]. Between the two Sanctuaries, Allah (Exalted is He) clothed them with the light of Omnipotence, which is the royal spirit [ruh sultani]. Then he sent them down, in this attire, to the realm of Sovereignty [Malakut], and He clothed them with the light of Sovereignty, which is the immaterial spirit [ruh ruhani]. Then He sent them down to the realm of Dominion [Mulk], and He clothed them with the light of Dominion, which is the physical spirit. Then from it Allah created the bodies. As He has said (Exalted is He):
Out of it [the earth] We created you,
min-ha khalaqna-kum
and into it We shall send you back again,
wa fi-ha nu'idu-kum
and We shall bring you forth from it a second time.
wa min-ha nukhriju-kum taratan ukhra. (20:55)
Then Allah (Exalted is He) commanded the spirits to enter the bodies, so they entered at Allah's command (Exalted is He). As He has said (Almighty and Glorious is He):
And I breathed into him of My Spirit.
wa nafakhtu fi-hi min Ruhi. (38:72)
When the spirits became attached to the physical bodies, they forgot the covenant they had contracted on the day when Allah asked them: "Am I not your Lord?" and they said: "Yes indeed!"3 Because of this, they did not return to the original home, but the All-Merciful Source of Help took pity on them. He sent down Heavenly Books to remind them of that original home. As He has said (Exalted is He):
We sent Moses with Our signs, [saying]:
wa la-qad arsalna Musa bi-ayati-na
"Bring your people forth from darkness into light,
an akhrij qawma-ka mina 'z-zulumati ila 'n-nuri
and remind them of the days of Allah."
wa dhakkir-hum bi-ayyami 'llah. (14:5)
In other words: "Remind them of the former days of communion with Him, in the company of the spirits."
All the Prophets came into this world and went away to the Hereafter because of this admonition, but few human beings took heed, longed for their original home and returned to it, until Prophethood was assigned to the supreme Muhammadan spirit, the seal of the Mission and the guide away from error. Allah sent him to those heedless people, to open their eyes from the sleep of heedlessness, so he summoned them to Allah (Exalted is He), to contact with Him and the meeting with His sempiternal Beauty. As Allah (Exalted is He) said to him:
Say: "This is my way: I call to Allah
qul hadhihi sabili ad'u ila 'llah:
with insightful knowledge, I and whoever follows me."
'ala basiratin ana wa mani 'ttaba'a-ni. (12:108)
The Prophet (Allah bless him and give him peace) once said:
My Companions are like the stars. Whomever of them you follow, you will be guided aright.
Insight comes from the eye of the spirit, which opens within the heart of the saints [awliya']. That is why it is not acquired by knowledge of the external world, but only by knowledge of the inner Presence. As Allah (Exalted is He) has said:
And We taught him knowledge from Our Presence.
wa 'allamna-hu min ladun-na 'ilma. (18:65)
It is therefore necessary for the human being to acquire that eye, and so become one of the masters of insight, by taking instruction from a saint, a spiritual guide whose teaching concerns the realm of Divinity [Lahut].
O brethren! Wake up, and hasten to forgiveness from your Lord through repentance! As Allah (Exalted is He) has said:
And hasten to forgiveness from your Lord,
wa sari'u ila maghfiratin min Rabbi-kum
and a Garden as wide as the heavens and the earth,
wa jannatin 'ardu-ha 's-samawatu wa 'l-ardu
which has been made ready for those who are truly devout.
u'iddat li'l-muttaqin. (3:133)
Embark upon the path, and return to your Lord with these spiritual caravans. The path will soon be cut off, and no travelling companion will be found. We have not come to settle in this vile, dilapidated world, nor for the sake of eating, drinking, and satisfying crude natural instincts. Your Prophet is waiting, sorrowful for your sake.
As he said (peace be upon him):
My sorrow is for the members of my Community who will come in later times.
The knowledge that is sent down to us is twofold: exoteric and esoteric, meaning the sacred law [shari'a] and direct understanding [ma'rifa]. Allah (Exalted is He) has commanded us to apply the sacred law to our outer being, and direct understanding to our inner being, so that the combination of the two will result in knowledge of Reality [Haqiqa], just as fruit is produced by the tree and the leaves. As Allah (Exalted is He) has said:
He has partitioned the two seas.
maraja 'l-bahraini
They meet, [but] between them there is a barrier
yaltaqiyan: baina-huma barzakhun
that they do not overpass.
la yabghiyan. (55:19,20)
Reality cannot be attained, and the goal cannot be reached, by exoteric knowledge alone. Perfect worship is accomplished by means of both forms of knowledge, not one without the other. As Allah (Exalted is He) has said:
I did not create the jinn and humankind
wa ma khalaqtu 'l-jinna wa 'l-insa
except to worship Me.
illa li-ya'budun. (51:56)
In other words: "to know and understand Me." If someone does not know and understand Him, how can he worship Him? Direct knowledge is attainable only by removing of the veil of the lower self [nafs] from the mirror of the heart, and cleaning and polishing that mirror. It will then reflect the beauty of the treasure hidden in the secret of the heart's core. Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:
I was a hidden treasure and I wished to be known, so I created Creation.
It is clear, therefore, that Allah (Exalted is He) created the human being to know and understand Him.
Direct knowledge is of two kinds: knowledge of the attributes [sifat] of Allah (Exalted is He), and knowledge of His Essence [Dhat]. Knowledge of the attributes is experienced by the physical body in both domains [this world and the Hereafter], while knowledge of the Essence is experienced by the holy spirit in the Hereafter. As Allah (Exalted is He) has said:
And We supported him [Jesus] with the holy spirit.
wa ayyadna-hu bi-Ruhi 'l-Qudus. (2:87)
They [who know the Essence] are likewise supported with the holy spirit.
These two experiences are attainable only by means of two forms of knowledge, the exoteric knowledge and the esoteric knowledge mentioned above. As the Prophet (peace be upon him) once said:
Knowledge ['ilm] is twofold: knowledge conveyed by the tongue, that being Allah's testimony to His servants, and knowledge conveyed by the heart, that being the knowledge that is useful for the attainment of the goal.
First of all, the human being needs knowledge of the sacred law, in order to provide the body with sufficient education in the realm of the attributes, that being the realm of the stages of development. He then needs esoteric knowledge, in order to provide thespirit with education in its own realm of understanding. That can only be achieved by abstaining from all practices that are incompatible with the sacred law and the spiritual path [tariqa]. Its achievement requires the endurance of personal and spiritual hardships, for the sake of pleasing Allah (Exalted is He), without hypocritical display [riya'] and the pursuit of fame [sum'a]. As Allah (Exalted is He) has said:
So whoever hopes for the meeting with his Lord,
fa-man kana yarju liqa'a Rabbi-hi
let him do righteous work,
fa-l'-ya'mal 'amalan salihan
and let him give no one any share at all
wa la yushrik
in the worship due unto his Lord.
bi-'ibadati Rabbi-hi ahada. (18:110)
The realm of direct knowledge is the realm of Divinity [Lahut], and that is the original home, in which the holy spirit was created in the finest formation. What is meant by the holy spirit is the real human spirit, which was installed in the core of the heart, and which becomes manifest through repentance, instruction, and constantly declaring: "There is no god but Allah [la ilaha illa 'llah]." This declaration is first made with the tongue, then with the inner being, when the heart has become alive.
The Sufis have called the inner being "the child of the spiritual concepts [tifl al-ma'ani]," because it arises from the sacred conceptions. It is called a child for several reasons:
1. It is born from the heart, as the child is born from the mother, then reared by the father as it steadily grows to maturity.
2. Just as worldly knowledge is taught to ordinary children, spiritual knowledge is taught to this special child.
3. The ordinary child is unsoiled by the filth of external sins, and this special child is likewise pure and unstained by the filth of polytheism [shirk], heedlessness and physicality.
4. In the case of this special child, the purity of form is even greater, so it is seen in dreams in a shape like that of the angels.
5. Allah (Exalted is He) has described the attendants of the Garden of Paradise in terms of childhood [tifliyya], in His saying (Almighty and Glorious is He):
There wait on them immortal boys.
yatufu 'ala-him wildanun mukhalladun. (56:17)
And there go round, waiting on them,
wa yatufu 'alai-him
young boys of theirs,
ghilmanun la-hum
as if they were hidden pearls.
ka-anna-hum lu'lu'un maknun. (52:24)
6. The name "child" conveys a sense of its gentleness and its cleanliness.
7. The name "child" is used metaphorically, to indicate its connection with the body and its likeness to the human form, but only for the sake of comparison, not for the purpose of belittlement. It refers to this "child's" initial state.
This "child" is the real human being, because he has a connection with Allah (Exalted is He), so the body and physicality are not unlawful to him. As the Prophet (Allah blesshim and give him peace) once said:
I have a time with Allah, when there is no space for any angel brought near [to the Lord], nor for any Prophet sent as a Messenger.
This [Prophet sent as a Messenger] refers to the human nature of the Prophet (Allahbless him and give him peace). The angel brought near [to the Lord] refers to his spirituality, which was created from the light of Omnipotence [Jabarut], as was the angel, so it has no entry into the light of Divinity [Lahut]. The Prophet (blessing andpeace be upon him) also said:
Allah has a Garden in which there are no houries, no palaces, no honey and no milk, but where one gazes only at Allah's countenance (Exalted is He).
As Allah (Magnificent is His Majesty) has said:
Faces on that day will be resplendent,
wujuhun yawma'idhin nadira:
looking toward their Lord.
ila Rabbi-ha nazira. (75:22,23)
As the Prophet (peace be upon him) said:
You will see your Lord as you see the moon on the night when it is full.
If the angel and the physical body entered into these realms, they would be burned to ashes. As Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:
If I disclosed the splendors of My Majesty, I would burn up everything as far as My eye can see.
As Gabriel (peace be upon him) said: "If I had drawn nearer by a fingertip, I would have been set on fire."
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As Allah (Almighty and Glorious is He) has told us:
I created the spirit of Muhammad (Allah bless him and give him peace) from the light of My countenance.
As the Prophet (Allah bless him and give him peace) has said:
The first thing that Allah created was my spirit [ruh]. The first thing that Allah created was my light [nur]. The first thing that Allah created was the pen [qalam]. The first thing that Allah created was the intellect ['aql].
This means that they are all one thing, that being the Muhammadan Reality [al-Haqiqat al-Muhammadiyya], but it is called a "light [nur]" because it is pure and unclouded by the darknesses of Majesty. As Allah (Blessed and Exalted is He) has said:
There has now come to you from Allah
qad ja'a-kum mina 'llahi
a Light, and a clear Book.
Nurun wa Kitabun mubin. (5:15)
It is also called an "intellect ['aql]," because it comprehends universal truths [kulliyyat]. It is also called a "pen [qalam]," because it is an instrument for the transmission of knowledge, just as the pen is an instrument in the realm of letters [of the alphabet].
The Muhammadan spirit is thus the quintessence of all entities, the first of all beings and the origin of them all.
As he has said (blessing and peace be upon him):
I am from Allah and the believers are from me.
Allah created all the spirits from him in the realm of Divinity [Lahut], and in the finest real formation. "Muhammad" is the name of all human beings in that realm, and he is the original home.
Then, when four thousand years had passed, Allah created the Heavenly Throne ['Arsh] from the light of the eye of Muhammad (Allah bless him and give him peace), and from the Heavenly Throne He created the rest of existing entities. Then He reduced the spirits to the lowest level of existence, meaning the physical bodies. As Allah (Exalted is He) has said:
Then We reduced him [the human being]
thumma radadna-hu
to the lowest of the low.
asfala safilin. (95:5)
In other words, the first descent was from the realm of Divinity [Lahut] to the realm of Omnipotence [Jabarut]. Between the two Sanctuaries, Allah (Exalted is He) clothed them with the light of Omnipotence, which is the royal spirit [ruh sultani]. Then he sent them down, in this attire, to the realm of Sovereignty [Malakut], and He clothed them with the light of Sovereignty, which is the immaterial spirit [ruh ruhani]. Then He sent them down to the realm of Dominion [Mulk], and He clothed them with the light of Dominion, which is the physical spirit. Then from it Allah created the bodies. As He has said (Exalted is He):
Out of it [the earth] We created you,
min-ha khalaqna-kum
and into it We shall send you back again,
wa fi-ha nu'idu-kum
and We shall bring you forth from it a second time.
wa min-ha nukhriju-kum taratan ukhra. (20:55)
Then Allah (Exalted is He) commanded the spirits to enter the bodies, so they entered at Allah's command (Exalted is He). As He has said (Almighty and Glorious is He):
And I breathed into him of My Spirit.
wa nafakhtu fi-hi min Ruhi. (38:72)
When the spirits became attached to the physical bodies, they forgot the covenant they had contracted on the day when Allah asked them: "Am I not your Lord?" and they said: "Yes indeed!"3 Because of this, they did not return to the original home, but the All-Merciful Source of Help took pity on them. He sent down Heavenly Books to remind them of that original home. As He has said (Exalted is He):
We sent Moses with Our signs, [saying]:
wa la-qad arsalna Musa bi-ayati-na
"Bring your people forth from darkness into light,
an akhrij qawma-ka mina 'z-zulumati ila 'n-nuri
and remind them of the days of Allah."
wa dhakkir-hum bi-ayyami 'llah. (14:5)
In other words: "Remind them of the former days of communion with Him, in the company of the spirits."
All the Prophets came into this world and went away to the Hereafter because of this admonition, but few human beings took heed, longed for their original home and returned to it, until Prophethood was assigned to the supreme Muhammadan spirit, the seal of the Mission and the guide away from error. Allah sent him to those heedless people, to open their eyes from the sleep of heedlessness, so he summoned them to Allah (Exalted is He), to contact with Him and the meeting with His sempiternal Beauty. As Allah (Exalted is He) said to him:
Say: "This is my way: I call to Allah
qul hadhihi sabili ad'u ila 'llah:
with insightful knowledge, I and whoever follows me."
'ala basiratin ana wa mani 'ttaba'a-ni. (12:108)
The Prophet (Allah bless him and give him peace) once said:
My Companions are like the stars. Whomever of them you follow, you will be guided aright.
Insight comes from the eye of the spirit, which opens within the heart of the saints [awliya']. That is why it is not acquired by knowledge of the external world, but only by knowledge of the inner Presence. As Allah (Exalted is He) has said:
And We taught him knowledge from Our Presence.
wa 'allamna-hu min ladun-na 'ilma. (18:65)
It is therefore necessary for the human being to acquire that eye, and so become one of the masters of insight, by taking instruction from a saint, a spiritual guide whose teaching concerns the realm of Divinity [Lahut].
O brethren! Wake up, and hasten to forgiveness from your Lord through repentance! As Allah (Exalted is He) has said:
And hasten to forgiveness from your Lord,
wa sari'u ila maghfiratin min Rabbi-kum
and a Garden as wide as the heavens and the earth,
wa jannatin 'ardu-ha 's-samawatu wa 'l-ardu
which has been made ready for those who are truly devout.
u'iddat li'l-muttaqin. (3:133)
Embark upon the path, and return to your Lord with these spiritual caravans. The path will soon be cut off, and no travelling companion will be found. We have not come to settle in this vile, dilapidated world, nor for the sake of eating, drinking, and satisfying crude natural instincts. Your Prophet is waiting, sorrowful for your sake.
As he said (peace be upon him):
My sorrow is for the members of my Community who will come in later times.
The knowledge that is sent down to us is twofold: exoteric and esoteric, meaning the sacred law [shari'a] and direct understanding [ma'rifa]. Allah (Exalted is He) has commanded us to apply the sacred law to our outer being, and direct understanding to our inner being, so that the combination of the two will result in knowledge of Reality [Haqiqa], just as fruit is produced by the tree and the leaves. As Allah (Exalted is He) has said:
He has partitioned the two seas.
maraja 'l-bahraini
They meet, [but] between them there is a barrier
yaltaqiyan: baina-huma barzakhun
that they do not overpass.
la yabghiyan. (55:19,20)
Reality cannot be attained, and the goal cannot be reached, by exoteric knowledge alone. Perfect worship is accomplished by means of both forms of knowledge, not one without the other. As Allah (Exalted is He) has said:
I did not create the jinn and humankind
wa ma khalaqtu 'l-jinna wa 'l-insa
except to worship Me.
illa li-ya'budun. (51:56)
In other words: "to know and understand Me." If someone does not know and understand Him, how can he worship Him? Direct knowledge is attainable only by removing of the veil of the lower self [nafs] from the mirror of the heart, and cleaning and polishing that mirror. It will then reflect the beauty of the treasure hidden in the secret of the heart's core. Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:
I was a hidden treasure and I wished to be known, so I created Creation.
It is clear, therefore, that Allah (Exalted is He) created the human being to know and understand Him.
Direct knowledge is of two kinds: knowledge of the attributes [sifat] of Allah (Exalted is He), and knowledge of His Essence [Dhat]. Knowledge of the attributes is experienced by the physical body in both domains [this world and the Hereafter], while knowledge of the Essence is experienced by the holy spirit in the Hereafter. As Allah (Exalted is He) has said:
And We supported him [Jesus] with the holy spirit.
wa ayyadna-hu bi-Ruhi 'l-Qudus. (2:87)
They [who know the Essence] are likewise supported with the holy spirit.
These two experiences are attainable only by means of two forms of knowledge, the exoteric knowledge and the esoteric knowledge mentioned above. As the Prophet (peace be upon him) once said:
Knowledge ['ilm] is twofold: knowledge conveyed by the tongue, that being Allah's testimony to His servants, and knowledge conveyed by the heart, that being the knowledge that is useful for the attainment of the goal.
First of all, the human being needs knowledge of the sacred law, in order to provide the body with sufficient education in the realm of the attributes, that being the realm of the stages of development. He then needs esoteric knowledge, in order to provide thespirit with education in its own realm of understanding. That can only be achieved by abstaining from all practices that are incompatible with the sacred law and the spiritual path [tariqa]. Its achievement requires the endurance of personal and spiritual hardships, for the sake of pleasing Allah (Exalted is He), without hypocritical display [riya'] and the pursuit of fame [sum'a]. As Allah (Exalted is He) has said:
So whoever hopes for the meeting with his Lord,
fa-man kana yarju liqa'a Rabbi-hi
let him do righteous work,
fa-l'-ya'mal 'amalan salihan
and let him give no one any share at all
wa la yushrik
in the worship due unto his Lord.
bi-'ibadati Rabbi-hi ahada. (18:110)
The realm of direct knowledge is the realm of Divinity [Lahut], and that is the original home, in which the holy spirit was created in the finest formation. What is meant by the holy spirit is the real human spirit, which was installed in the core of the heart, and which becomes manifest through repentance, instruction, and constantly declaring: "There is no god but Allah [la ilaha illa 'llah]." This declaration is first made with the tongue, then with the inner being, when the heart has become alive.
The Sufis have called the inner being "the child of the spiritual concepts [tifl al-ma'ani]," because it arises from the sacred conceptions. It is called a child for several reasons:
1. It is born from the heart, as the child is born from the mother, then reared by the father as it steadily grows to maturity.
2. Just as worldly knowledge is taught to ordinary children, spiritual knowledge is taught to this special child.
3. The ordinary child is unsoiled by the filth of external sins, and this special child is likewise pure and unstained by the filth of polytheism [shirk], heedlessness and physicality.
4. In the case of this special child, the purity of form is even greater, so it is seen in dreams in a shape like that of the angels.
5. Allah (Exalted is He) has described the attendants of the Garden of Paradise in terms of childhood [tifliyya], in His saying (Almighty and Glorious is He):
There wait on them immortal boys.
yatufu 'ala-him wildanun mukhalladun. (56:17)
And there go round, waiting on them,
wa yatufu 'alai-him
young boys of theirs,
ghilmanun la-hum
as if they were hidden pearls.
ka-anna-hum lu'lu'un maknun. (52:24)
6. The name "child" conveys a sense of its gentleness and its cleanliness.
7. The name "child" is used metaphorically, to indicate its connection with the body and its likeness to the human form, but only for the sake of comparison, not for the purpose of belittlement. It refers to this "child's" initial state.
This "child" is the real human being, because he has a connection with Allah (Exalted is He), so the body and physicality are not unlawful to him. As the Prophet (Allah blesshim and give him peace) once said:
I have a time with Allah, when there is no space for any angel brought near [to the Lord], nor for any Prophet sent as a Messenger.
This [Prophet sent as a Messenger] refers to the human nature of the Prophet (Allahbless him and give him peace). The angel brought near [to the Lord] refers to his spirituality, which was created from the light of Omnipotence [Jabarut], as was the angel, so it has no entry into the light of Divinity [Lahut]. The Prophet (blessing andpeace be upon him) also said:
Allah has a Garden in which there are no houries, no palaces, no honey and no milk, but where one gazes only at Allah's countenance (Exalted is He).
As Allah (Magnificent is His Majesty) has said:
Faces on that day will be resplendent,
wujuhun yawma'idhin nadira:
looking toward their Lord.
ila Rabbi-ha nazira. (75:22,23)
As the Prophet (peace be upon him) said:
You will see your Lord as you see the moon on the night when it is full.
If the angel and the physical body entered into these realms, they would be burned to ashes. As Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:
If I disclosed the splendors of My Majesty, I would burn up everything as far as My eye can see.
As Gabriel (peace be upon him) said: "If I had drawn nearer by a fingertip, I would have been set on fire."
Books
by Shaykh
‘Abd al-Qadir al-Jilani (RA)
Kitab
Sirr al-Asrar wa Mazhar al-Anwar
(The
Book of the Secret of Secrets and the Manifestation of Lights)
Futuh
al-Ghaib (Revelations
of the Unseen)
78 discourses, fairly short and to the point but very powerful.
Al-Fath
ar-Rabbani (The
Sublime Revelation)
62 discourses definitely longer, given in the Ribaat and Madrasa in Baghdad AH
545-546.
Jala'
al-Khawatir (The
Removal of Cares)
45 discourses, also in the same locations, given in the year AH 546.
Malfuzat (Utterances
of Shaikh 'Abd al-Qadir)
This is a collection of various sayings and short sections of what the Shaikh
said.Generally it is found at the end of the hand copied Arabic manuscripts of
Fath ar-Rabbani.
Al-Ghunya
li-Talibi Tariq al-Haqq
(Sufficient
Provision for Seekers of the Path of Truth)
also known in the Indian sub-continent as Al-Ghunya li-Talibin
These five volumes, written by the Shaikh at the request of one of his murids,
is a comprehensive guide to all aspects of Islam, both the inward and the
outward.
Khamsata
'Ashara Maktuban (Fifteen
Letters)
These are 15 letters originally written in Persian by Shaikh 'Abd al-Qadir to
one of his murids.
Al-Fuyudat
al-Rabbaniyya (Emanations
of Lordly Grace)
Bashair
al-Khairat (Glad
Tidings of Good Things)
A Salawat by Shaykh Abd al-Qadir by way of inspiration from Allah.
Answers
to Various Important Questions by Shaikh Abd al-Qadir al-Jilani
Contains many concise answers to very important questions regarding a variety
of topics.
Special
Prayers by Shaikh Abd al-Qadir al-Jilani
Contains many special invocations taught to us by the Shaikh for their special
blessings.
Shaikh
Abd al-Qadir - Gate of Poverty
Contains the story excerpted from Necklaces of Gems of the Shaikh's struggle
with the Devil Armies, Iblis himself, and his lower self (nafs)
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THE WHOLE UNIVERSE WAS CREATED FOR ?
WHICH LIGHT (NUR)?
THE LIGHT OF THE PROPHET (صلى الله عليه وسلم) AND HIS SPECIAL DISTINCTION
THE SHADOWLESS PROPHET
THE PROPHETIC TITLE:BEST OF CREATION(KHAYRU-L-KHALQ)
THE AUTHORITY OF THE HOLY PROPHET
KNOWLEDGE OF UNSEEN ?
Q: "DID THE HOLY PROPHET MUHAMMAD (صلى الله عليه وسلم) KNOW THE FUTURE?"
"WHO AMONG YOU IS LIKE ME?”
"YA MUHAMMAD"
(SALLALLAHU
ALAIHE-E-WA-SALLAM)
---
"O Allah! Send thy blessings on our
Master, Muhammad, whose light was created before anything else in this
world and whose appearance became mercy and signal boon for all the creatures,
equivalent to all those created previously and hereafter equal in number with
the lucky and unlucky ones; and send thy blessing and bounties on him in the
number which is impossible to be counted even, and which may be spread all
over, and also that kindness and mercy which has neither beginning nor end, and
which is always fresh and fine with your kindness, and the same blessings on
his Family and Companions permanently".
This durood was very dear to Sultan
ul-Awliya Shaykh Abdul Qadir al-Jilani (r.a.). He has ended all of his
works and lectures with this durood.
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+Ghaus-e-Azam-1.jpg)
Shrine of
Ghaus-e-Azam
Syed Abdul Qadir Gilani (RA)
Gilani Mosque
(Google Earth)
Al Sa’doon St
Kifah, Baghdad, Baghdād, Iraq
Shaikh Omar Street
Khulanii Square
Mohamed al- Qasim Expressway
Camp Gaylani
Imam Ali Street
---
Ya Ghaus-e-Azam
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