10 quotes on Shirki belief of people for Shaykh Abdul Qadir Jeylani, his students and others.
Contents.
1. Some people made Shaykh Abdul Qadir al Jeylani rahimahullah equal to God.
2. Ibn Kathir on Shirki belief of people for Shaykh Adi Bin Musafir student of Shaykh Abdul Qadir Jeylani
3. al Suwaidi the Shafiee (d 1237 h) and descendant of Abbas bin Abdul Mutlalib Radhi Allahanho on weird aqaid of people regarding Shaykh Abdul Qadir al Jeylani.
4. The debate between Mahmud Shukri al Alusi and follower of Rifaai tareeqa on Omniprecence of Ahmad Kabeer Rifaai the student of Shaykh Abdul Qadir rahimahullah.
5. The claims of those who say We met Khidr aleh salam, (the statement can be used against those who claimed to see Abdul Qadir Jeylani and others may Allah be pleased with them.)
6. Student of Shah Wali Ullah the Naqshbandi Qadhi Thanaullah Panipati on asking help from Abdil Qadir al Jeylani Rahimaullah.
7. Ibn hajr al asqalani (d 852 Ah) about the Aqeeda of common people for grave of Sayyida Nafeesa
8.Taqi ud din al Maqrizi (745 ah to 865 ah) said about the tomb of Imam Jafar Sadiq and Abu Turab al-Nakhshabi.
9. These Auliyah are free from what the people do at their graves, same as Eesa aleh salam is free from the shirk of Christians.
10. Shaykh Abdul Qadir Jeylani on Muslim who say Allah Allah but complain others beside Allah.
1. Some people made Shaykh Abdul Qadir al Jeylani rahimahullah equal to God.
Abdul Hai Lucknowi Hanafi said
ذكر ابن الوردي في تاريخه إن في البهجة أمورا لا تصح
ومبالغات في شأن الشيخ عبد القادر لا تليق إلا بالربوبية انتهى أي كلام ابن الوردي
Ibn Al wardi (691h – 749 h) mentioned in his tareekh that in Behjat (of Shatnoofi) the things are not authentic, And extremism in praise of Shaykh Abdul Qadir which are not applicable for anyone other than Rububiyah. [Athaar Al Marfua fe akhbar Al madhua page 66]
2. Ibn Kathir on Shirki belief of people for Shaykh Adi Bin Musafir student of Shaykh Abdul Qadir Jeylani.
Ibn Kathir said:
الشيخ عدي بن مسافر
ابن إسماعيل بن موسى بن مروان بن الحسن بن مروان الهكاري، شيخ الطائفة العدوية، أصله من البقاع غربي دمشق، من قرية بيت نار، ثم دخل إلى بغداد فاجتمع فيها بالشيخ عبد القادر والشيخ حماد الدباس، والشيخ عقيل المنبجي، وأبي الوفا الحلواني، وأبي النجيب السهروردي وغيرهم، ثم انفرد عن الناس وتخلى بجبل هكار وبنى له هناك زاوية واعتقده أهل تلك الناحية اعتقادا بليغا، حتى إن منهم من يغلو غلوا كثيرا منكرا ومنهم من يجعله إلها أو شريكا، وهذا اعتقاد فاحش يؤدي إلى الخروج من الدين جملة.
مات في هذه السنة بزاويته وله سبعون سنة، رحمه الله.
“Sheikh Adi ibn Musafir ibn Ismail ibn Musa ibn Marwan ibn al-Hasan ibn Marwan al-Hakari, the leader of the Adawiyya sect, originally from the region of Bqa’, west of Damascus, from the village of Beit Nar. He then moved to Baghdad, where he met with Sheikh Abd al-Qadir, Sheikh Hammad al-Dabbas, Sheikh Aqil al-Manbiji, Abu al-Wafa al-Halwani, Abu al-Najib al-Suhrawardi, and others.
Then, he isolated himself from people and settled on Mount Hakkar, where he built a zawiya (a lodge). The people of that region held him in high esteem, to the point that some excessively glorified him, even considering him divine or a partner to God. This is a grave misconception that leads to apostasy.
He died this year in his zawiya at the age of seventy. May Allah have mercy on him.”
[al Bidaya wal Nihaya vol 12 under 555 h]
3. al Suwaidi the Shafiee (d 1237 h) and descendant of Abbas bin Abdul Mutlalib Radhi Allahanho on weird aqaid of people regarding Shaykh Abdul Qadir al Jeylani.
He said:
حتى أنِّي رأيت بدمشق الشام أناسًا
ينذرون للشيخ عبد القادر الجيليِّ
قنديلاً يُعَلِّقونه في رؤوس المنابر،
ويَسْتَقْبلون به جهةَ بغداد،
ويبقى موقدًا إلى الصباح؛
وهم يعتقدون أنَّ ذلك من أَتَمِّ القُرُبات إليه؛
كأنهم يقولون بلسان حالهم:
أينما توقدوا فَثَمَّ عبد القادر.
فيا لله العجب!
ما هذه الخرافات؟!
وأين دين الله الذي قد مات ؟
بالَ الشَّيْطان في عقولهم
وأضلَّهم عن سبيلهم،
I once noticed at Damascus some people vowing unto the shaykh Abdul Qadir al Jili while he suspended a chandellier at the top of Minbar and he himself faced towards Baghdad. The candles burnt all night till dawn. They believe that by doing so they seek near conjunction unto him, as if they say : Whenever we may burn the candles for him there appears the shaykh Abd al Qadir.
What a strange thing it is! What kind of mythology/khurafat it is! The religion of Allah is dead ! Satan has pissed their minds and they are misdirected from the right path.
[Ghayat al Amani 1/369]
4. The debate between Mahmud Shukri al Alusi and follower of Rifaai tareeqa on Omniprecence of Ahmad Kabeer Rifaai the student of Shaykh Abdul Qadir rahimahullah.
Sayyid Shukri al Alusi said:
وقد تكلمت يوما مع أحد غلاة الرفاعية الزنادقة ومشركيهم ـ اذ استغاث بالرفاعي قبل الشروع في ذكرهم
فقلت له: هل يسمع الآن نداءك الرفاعي وهو في قبره في «أم عبيدة» ويمدك؟
قال: نعم .
قلت: فإذا اتفق مثلك في بلاد كثيرة ومواضع متعددة ألوف مؤلفة وان كانوا في أقطار شاسعة، هل يسمعهم أحمد الرفاعي ويمدهم ويغيثهم ؟
قال: نعم.
قلت: هذا هو الغلو الذي نهى الله عنه في كتابه الكريم.
قال: ليس هذا من الغلو، بل هو مقتضى الدين؛ ألم تسمع حديث الأولياء؟: وهو قوله صلى الله عليه وسلم الذي رواه البخاري : « وما زال عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا» الحديث.
I had a discourse one day with one of the extremists, heretics, who are virtually polytheists (follower of) Rifaaiyah (Tariqah).
I asked him: Do you think that al Rifai hears your voice at this moment when he is reposing in his grave at Umm Ubaid and that he is still able to help you?
He said yes.
I said: Do you still believe that he hears everyone like you (who call upon him) from all over the world in many different countries and different places and Ahmad al Rifai helps them, hears them and comes to their aid (i.e. at the same time).
He said: Yes
I said: This is only an exaggeration which Allah has strictly forbidden as mentioned in Noble Book (Quran).
He said: This is not exaggeration. It is rather one of the order of religion. Did you not hear the hadith regarding auliyah? as it is narrated in al Bukhari the saying of Prophet peace be upon him that (Allah says):
“My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks..” (end quote)
Then al Alusi mentioned that the meaning taken by these heretics is wrong and responded by the commentary by Ibn Hajar al asqalani on the hadith provided by that sufi.
He said: Ibn Hajar said in commentary of this hadith
1. This has been mentioned only by way of allegory meaning that I become his ear and eye on account of his preferring me, and complying with my commands. He loves to obey me and prefers to serve me as all these limbs love (to obey and serve).
2. The idea is that the whole body of servant is absorbed in me. Therefore he does not hear with his own ear except anything that I am pleased with, nor does he see anything with his own eyes except anything that I ask him or allow him to look at.
3. I fix for him objectives, which he achieves by means of his ears and eyes etc.
4. I became his aid like ears, eyes, hands, feet, in helping him to overcome his enemy,
5. al Faakihani and one of his predecessors Ibn Hubaira said: Apparently the Mudaf is suppressed in this text. Supplying the missing word , it would be: I become the guardian of his ears with which he hears, therefore he has nothing with him but that which I allow him to do, I am the guardian of his eyes with which he sees.
6. al Faakihani further says: It carries another meaning, which seems to be more suitable than the previous one. The idea is that Sam means Masmu (i.e. the infinitive is used in the sense of the nomina patients , e.g., amali ( : my wish or wishing) means that the thing i wish to achieve. In other words he does not hear anything but My mention. He does not relish anything but the recitation of my word. He does not indulge in anything except my Munajat ( : whispering in conversation with me). He does not look at anything other than the wonders of my realm. He does not extend his hand or his feet but only with a desire to please me and so on and so forth. (end quote from fath Al bari)
[Ghayat al Amani 1/345-347]
5. The claims of those who say We met Khidr aleh salam, (the statement can be used against those who claimed to see Abdul Qadir Jeylani and others may Allah be pleased with them.)
Ibn Jawzi said:
وَرُبمَا لقِيه شَيْطَان من الْإِنْس أَو من الْجِنّ، فَقَالَ لَهُ: أَنا الْخضر،
Sometimes a Man or Jinn meet them and say I am Khidr
[Quoted by Shaykh Salaah Maqbool Ahmad in his Tahqiq of the book al Zuhar wal Nazar fe Haal al Khidr by Ibn Hajr page 1/36]
He also said:
فواعجبا ألهم فيه علامة يعرفونه بها ؟ وهل يجوز لعاقل أن يلقى شخصا فيقول له الشخص أنا الخضر فيصدقه.
How strange! do they know any sign from which they know (i.e. he is khidr for sure?). Is it allowed for any person who has intellect that if he meets someone and he says to him, I am Khidr and he agrees with him? [al Modhuaat Ibn al Jawzi pg 199]
6. Student of Shah Wali Ullah the Naqshbandi Qadhi Thanaullah Panipati on asking help from Abdil Qadir al Jeylani Rahimaullah.
Qadi Thana’ullah said: “And the statements of the ignorant ones: ‘Ya Shaykh ‘Abd al-Qadir al-Jaylani shay’an lillah‘ and ‘Ya Khawaja Shams al-Din al-Panipati shay’an lillah‘ (‘Oh Shaykh Abd al-Qadir al-Jaylani give something for the sake of Allah’, and ‘Oh Khawaja Shams al-Din Panipati give something for the sake of Allah’) are not permissible. In fact, they are shirk (polytheism) and kufr. But if someone says: ‘Oh my lord, through the mediation of Khawaja Shams al-Din Panipati fulfil the following need of mine…’ then this will be correct… If someone says “والذين يدعون من دون الله عبادأمثالكم ” is for kuffar and idols, He will be told that the word ” دون الله ” is general… And if someone read as wazeefa “Ya Muhammad, Ya Muhammad” then it is not allowed.”
(Tuhfatul Saalikeen tarjuma Irshad al-Talibin, p.22 and 23)
7. Ibn hajr al asqalani (d 852 Ah) about the Aqeeda of common people for grave of Sayyida Nafeesa.
، وما زال قبرُها مقصودًا بالزيارة والتبرك به، حتى اشتهر عَنْ نقل بعض العلماء أن المصريين كانوا يُسَمونَ الدعاء عندها الترياقَ المجرَّبَ! وقد غلا في ذلك بعضُ العوامِّ، بل كلهم، حتى إن بعضهم يقع في الكفر وهو لا يشعُرُ، واللَّه المستعان.
Her grave remained a destination for visitation and blessings, to the extent that some scholars reported Egyptians referred to supplication near her grave as ‘the tried remedy’!
Common people have exceeded limits in this regard, to the point where some have fallen into disbelief without realizing it. Allah is the One who provides assistance.”
كتاب الجواهر والدرر في ترجمة شيخ الإسلام ابن حجر 2/949
8.Taqi ud din al Maqrizi (745 ah to 865 ah) said about the tomb of Imam Jafar Sadiq and Abu Turab al-Nakhshabi
وبالله ان الفتنة بهذا المكان الآخر من حارة برجوان الذي يعرف بجعفر الصادق لعظيمة فإنهما صارا كالأنصاب التي كانت تتخذها مشركوا العرب يلجأ إليهما سفهاء العامّة والنساء في أوقات الشدائد ويُنزلون بهذين الموضين كَرْبَهم وشدائدهم التي لا ينزلها البد إلا بالله ربه ويسألون في هذين الموضعين ما لا يقدر عليه إلا الله تعالى وحده من وفاء الدين من غير جهة معينة وطلب الولد ونحو ذلك ويحملون النذور من الزيت وغيره إليهما ظنًا أن ذلك ينجيهم من المكاره ويجلب إليهم المنافع ولعمري إنْ هي إلاّ كرّة خاسرة ولله الحمد على السلامة
“I swear by Allah, the fitnah is in this place and the other location in Harat Burjwan, known as (tomb of) Ja’far al-Sadiq’s, for they have become like the idols that the Arab polytheists used to worship.
The common folk and women resort to these places in times of hardship, complaining about their difficulties and troubles, which a servant should only direct to Allah, their Lord.
They ask for things in these places that only Allah Almighty can provide, such as..Seeking children and similar requests
They offer vows, oil, and other offerings to these places, thinking that will save them from hardships and bring benefits.
By my life, it is nothing but a losing bargain. Praise be to Allah for our safety.”
Al-Mawa’iz wa al-I’tibar bi Dhikr al-Khutat wa al-Athar” (3/94)
Taqi ud din al maqrizi was the student of Hafiz al Iraqee and Noor ud din al haythami, who were teachers of Ibn Hajr al asqalani.
9. These Auliyah are free from what the people do at their graves, same as Eesa aleh salam is free from the shirk of Christians.
Ibn Khaldoon said in his Kitab al Ibar
قد كثر الزغل في أصحاب الشيخ قدس سره وتجددت لهم أحوال شيطانية منذ أخذت التتار العراق من دخول النيران وركوب السباع واللعب بالحيات وهذا ما لا يعرفه الشيخ ولا صلحاء أصحابه فنعوذ بالله تعالى من الشيطان الرجيم
The companions of Shaykh (Rifaai) قدس سره are Deceiving much more (than before), When Tatar took power in Iraq since then they have got new satanic things like going in to fire, riding wild animals, playing with snakes. Shaykh (Rifaai) and his righteous companions have no attachment with these non Islamic things. And we seek refuge with Allah from the Accursed Shaytan. [Quoted by al Alusi in his Tafsir Ruh al Mani 9/67]
10. Shaykh Abdul Qadir Jeylani on Muslim who say Allah Allah but complain others beside Allah.
He said:
Where (and how far) are you from Tawheed? O Mushrik! Where (and how far) are you from honesty?.. The one who complain from the creation, this is your (condition and position), you are ignorant. This is the religion of the good ones who have passed before. I feel ashamed when I hear someone saying Allah Allah and he also see others beside Allah. O Zakir, remember Allah as if you are with him.. Run towards him (Allah) and leave the creation.
جلاء الخاطر للشيخ عبد القادر الجيلاني صـ ١١٨
Shaykh Abdul Qadir jeylani may Allah have mercy on him said:
يا من يشكو إلى الخلق مصائبه إيش ينفعك شكواك إلى الخلق لا ينفعونك ولا يضرونك ، وإذا اعتمدت عليهم وأشركت في باب الحق يبعدونك وفي سخطه يوقعونك وعنه يحجبونك أنت يا جاهل تدعي العلم من جملة جهلك بشكواك إلى الخلق
O you who complain your hardship his calamities to the creatures like him .. They never give you benefit nor take a harm from you. And if you repent on them and you set them as partners in regards to the matter of Allah. They will distant you from Allah. They will be throwing you, O you who ignorant claiming to be having knowledge. Seeking salvation from difficulties by addressing your complain to those creatures like you?.[Fath al-Rabbani page 117-118]