The shrine of Mahboob al Subhani Shaykh Abdul Qadir Jilani rahimahullah in Baghdad is considered false according to classical scholars. It is merely a money-making venture like many others.
1. Imam Abu Shama, the teacher of Imam al-Nawawi, said about the vizier of Nasir ud-Din, Abul Muzaffar Jalal ud-Din:
أنّه أخرب بيت الشيخ عبد القادر وشتّت أولاده، ويقال: إنّه بعث فى الليل من نبش على الشيخ عبد القادر ورمى بعظامه فى اللّجّة، وقال: هذا وقف ما يحلّ أن يدفن فيه أحد.
He destroyed the house of Sheikh ‘Abd al-Qadir and scattered his children. It is said: He sent someone at night to exhume the grave of Sheikh ‘Abd al-Qadir and threw his bones into the deep sea saying: “This is an endowment; it is not permissible for anyone to be buried in it.
(Dhail al-Rawḍatain by Imam Abu Shama (page 12)
Shafi’i and Hanafi scholars accepted this but Hanbali scholars like Ibn Rajab al-Hanbali and Ibn al Imad rejected, They maybe defended him because the vazir was Hanbali in aqeeda, whereas, Mubashar Husayn Lahori’s view is that, when the Hanbali Vazir saw extreme veneration of people towards his grave, he destroyed his shrine and sent his body to the river dajla. Here is the detail:
2. Ibn al Imad Hanbali followed Ibn Rajab Hanbali and refuted Shafi’i scholars like Ibn Qadhi Shuhba and Abu Shaama, he said:
وأما أبو شامة فإنّه بالغ في ذمه والحطّ عليه بأمور لم يقم عليها حجّة. وكذلك ابن شهبة في «تاريخ الإسلام» قال بعد أن أثنى عليه: غير أنه
شان فضيلته برأيه الفاسد وأفعاله السيئة، فإنه خرّب بيت الشيخ عبد القادر الكيلاني وشتّت أولاده، ويقال: إنه بعث في الليل من نبش قبر الشيخ عبد القادر الكيلاني ورمى عظامه في اللّجّة وقال: هذا وقف ما يحلّ أن يدفن فيه أحد .ولما اعتقله الخليفة كتبوا فيه فتاوى أنه كان سبب هزيمة العسكر، فذكروا أشياء فأفتوا بإباحة دمه، فسلّم إلى الوزير ابن القصّاب واعتقله في بيت للسلاح، فأخرج منه ميتا. انتهى.
As for Abu Shama he went to extremes in censuring him and disparaging him with matters for which he provided no proof. Similarly, Ibn Shuhba in Tarikh al-Islam said, after praising him:
“However, he tarnished his merit with his corrupt opinion and his evil actions. For he destroyed the house of Sheikh Abdul Qadir al-Kilani and scattered his children, and it is said that he sent someone at night to exhume the grave of Sheikh Abdul Qadir al-Kilani and threw his bones into the sea saying: ‘This is an endowment; it is not permissible for anyone to be buried in it’. And when the Caliph imprisoned him, they wrote legal opinions against him, stating that he was the cause of the army’s defeat. They mentioned various things and issued a fatwa permitting his bloodshed. So he was handed over to the minister Ibn al-Qassab, who imprisoned him in an armory, and he was carried out dead.” End of quote of Ibn Qadhi Shubah (Shadharat ul Dhahab 6/514)
3. Ibn Rajab said, he did not provide a source for this detail but reported it with the phrase “it is said” (yuqāl). This phrasing is a standard historiographical method for presenting unverified information. It is important to note that the core event that the Shaykh’s house was attacked by a tyrant is presented definitively. The element of doubt (yuqāl) applies only to the particular claim that his grave was excavated and his bones cast into the sea.
This qualified reporting does not automatically signify a fabrication, which is why Ahnaf and Shaf’i eminent scholars accepted the narration. These include, Ibn Taghribirdi (a student of Imam al-Ayni), Ibn Ṭūlūn al Hanafi in Inbāʾ al-Umarāʾ bi-Anbāʾ al-Wuzarāʾ (1/114), Ibn Qadi Shubah in his Tareekh, Khayr al-Dīn al-Ziriklī, the Syrian historian mentioned this in al-Aʿlām (4/199), Hafiz Mubashar Hussain Lahori said: Devoted followers of Shaykh Abdul Qadir Jilani, accepted the authenticity of this incident by citing it in their works Qala’id al-Jawahir (page 260) and Ghawth al-Thaqalain (page 203).)
4. Ibn Taghribirdi (813–874 AH), the esteemed student of Imam al-Ayni al-Hanafi, could not deny the harrowing truth of this historical calamity. With a heavy heart, he recorded the incident and lamented:
قلت: وما فعله هو بعظام الشيخ أقبح من أن يدفن بعض المسلمين فى بعض أوقاف المسلمين، وما ذاك إلّا الحسد داخله من الشيخ عبد القادر وعظم شهرته حتّى وقع منه ما وقع؛ ولهذا كان موته على أقبح وجه، بعد أن قاسى خطوبا ومحنّا وحبس سنين، حتى أخرج من الحبس ميّتا؛ وهذا ما وقع له فى الدنيا، وأمّا الأخرى فأمره إلى الله تعالى. وبالجملة فإنّه كان من مساوىء الدهر.
I say: What he did to the bones of the Sheikh is more abominable than some Muslims being buried in some endowments of Muslims. That was nothing but envy that entered him towards Sheikh ‘Abd al-Qadir and his immense fame, which led him to commit what he did. This is why his death came in the most repugnant manner—after he endured calamities, afflictions, and was imprisoned for years, only to be taken out of prison dead. This is what befell him in this world; as for the Hereafter, his affair rests with God Almighty. In short, he was one of the afflictions of the age.
An-Nujūm az-Zāhira fī Mulūk Miṣr wa-l-Qāhira by Ibn Taghrībirdī 6/142
5. Ibn Tulun al Hanafi (880AH – 935 AH) accepted as well, he said about the Hanbali Vazir:
غير أنه شان فضله بمقاصده السيئة ورأيه الفاسد وحقده وحسده وكسر عسكر
الخليفة بلجاجه ومخالفته للأمراء وكونه استعجل على لقاء طغريل وأخرب بيت الشيخ عبد القادر وشتت أولاده، ويقال إنه بعث في الليل من نبش الشيخ عبد القادر ورمى عظامه في اللجّة وقال: هذا وقف ما يحل أن يدفن فيه أحد.ولما اعتقله الخليفة كتب فتوى بأنه كان سبب هزيمة عسكر الخليفة وذكروا أشياء أخر فأفتوا بإباحة دمه فسلم إلى أحمد ابن الوزير بن القصّاب فبقي في داره فلما مات ابن القصّاب اعتقل في التاج وأخرج في سابع عشر صفر سنة ثلاث وتسعين وخمسمائة ميتا ودفن بالسرداب.
However, he tarnished his merits with his evil intentions, corrupt opinions, malice, envy, and by causing the Caliph’s army to be defeated through his obstinacy and opposition to the commanders. He hastened to meet Tughril, destroyed the house of Sheikh ‘Abd al-Qādir, and scattered his children. It is said that he sent someone at night to exhume Sheikh ‘Abd al-Qādir and threw his bones into the river, saying, “This is an endowment (waqf) in which no one may be buried.” (Kitāb Inbāʾ al-Umarāʾ bi-Anbāʾ al-Wuzarāʾ, Ṣafiḥah 114)
6. Syrian Historian Khayr ud din al Zirkali.
He said:
والمؤرخون مختلفون فيه حمدا وذما. وأخذ عليه بعضهم أنه أخرب بيت الشيخ عبد القادر الجيلاني وشتت أولاده وبعث من نبش قبره ورمى بعظامه في اللجة
Historians differ in their opinions of him, praising and criticizing. Some held it against him that he destroyed the house of Sheikh Abdul Qadir al-Jilani, dispersed his children, and sent someone to exhume his grave and throw his bones into the sea. al A’lam 4/199
7. Ibn Rajab al-Hanbali noted that Imam Abu Shama did not provide evidence for his claim. However, those who use this critique must also consider Ibn Rajab’s assessment of the Sufi book Bahjat al-Asrar by al-Shatnaoofi, which is considered a highly esteemed work on Shaykh Abdul Qadir Jilani and his karamat. Ibn Rajab described this book as “a Mountain of lies.” Therefore, anyone who cites his authority on the first point should also acknowledge his position on the second.
a) He said:
ولكن قد جمع المقرئ أبو الحسن الشطنوفي المصري، في أخبار الشيخ عبد القادر ومناقبه ثلاث مجلدات، وكَتَبَ فيها الطم والرم، وكفى بالمرء كذباً أن يحدث بكل ما سمع. وقد رأيتُ بعض هذا الكتاب، ولا يطيب على قلبي أن أعتمد على شيء مما فيه، فأنقل منه إلا ما كان مشهوراً معروفاً من غير هذا الكتاب، وذلك لكثرة ما فيه من الرواية عن المجهولين، وفيه،من الشطح، والطامات، والدعاوى، والكلام الباطل، ما لا يحصى، ولا يليق نسبة مثل ذلك إلى الشيخ عبدالقادر رحمه الله، ثم وجدت الكمال جعفر الأدفوني، قد ذكر أن الشطنوفي نفسه كان متهماً فيما يحكيه في هذا الكتاب بعينه.
“Shatnoofi has written a three volume book on Shaykh Abdul Qaadir (rahimahullah) and in it he has compiled a mountain of lies. Whereas it is sufficient for a person be declared a liar for him to narrate everything he hears. I have seen some of the quotes in the book but my soul was not content in believing them because firstly the narrations have been taken from unknown people.
Secondly not only are their mountains of lies and allegations on Shaykh Abdul-Qaadir but it is also contrary to the status of the Shaykh if attributed to him. The statement of Shaykh al-Kamaal has also passed by me where he says the things Shatnoofi has mentioned in his book Bahjatul-Israar have caused him to be accused (of lying).”
[Dha’il Tabaqaat 2/194-195].c) Ibn Rajab Hanbali mentioned that after the three debates on the Aqeedah of Ibn Taymiyyah:
وقع الإتفاق بعد ذلك على أن هذه عقيدة سنية سلفية
They (all the scholars present in the majlis) agreed that this is the SUNNI and SALAFI Aqeedah. [dhaylh Tabqaat al Hanabilah of Ibn Rajab hanbalee 4/396]
d) Ibn Rajab says:
“وكذلك التبرك بالآثار، فإنما كان يفعله الصحابة مع النبي-صلى الله عليه وسلم- ولم يكونوا يفعلونه مع بعضهم.. ولا يفعله التابعون مع الصحابة، مع علو قدرهم فدل على أن هذا لا يُفعل إلا مع النبي -صلى الله عليه وسلم- مثل التبرك بوضوئه، وفضلاته، وشعره، وشرب فضل شرابه وطعامه.
وفي الجملة فهذه الأشياء فتنة للمعظّم وللمعظّم لما يخشى عليه من الغلو المدخل في البدعة ، وربما يترقى إلى نوع من الشرك . كل هذا إنما جاء من التشبه بأهل الكتاب والمشركين الذي نهيت عنه هذه الأمة .
“Although the Companions sought tabarruk with the Prophet, peace be upon him, they never did so with each other. Nor did the Tabi’un do so with the Companions, despite their tremendous rank….. This shows that it is not to be done; it could also evolve into shirk. All of this constitutes imitation of the People of the Book and the Mushriks which this ummah has been forbidden from ..[ الحكم الجديرة بالإذاعة. Page 46 and 47]
Ibn Rajab Hanbali blasted those who go into extremes in veneration of their Shaykh and take blessings and ask help etc.
e) He said
وفي الجملة فهذه الأشياء فتنة للمعظّم وللمعظّم لما يخشى
عليه من الغلو المدخل في البدعة ، وربما يترقى إلى نوع من الشرك . كل هذا إنما جاء من التشبه بأهل الكتاب والمشركين الذي نهيت عنه هذه الأمة . وفي الحديث الذي في السنن : ” ان من إجلال الله إكرام ذي الشيبة المسلم ، والسلطان المقسط ، وحامل القرآن غير الغالي فيه والجافي عنه ” . فالغلو من صفات النصارى ، والجفاء من صفات اليهود ، والقصد هو المأمور به .
وقد كان السلف الصالح ينهون عن تعظيمهم غاية النهي كأنس الثوري وأحمد . وكان أحمد يقول : من أنا حتى تجيئون إلى ؟ اذهبوا اكتبوا الحديث ، وكان إذا سئل عن شيء ، يقول : سلوا العلماء . وإذا سئل عن شيء من الورع يقول : أنا لا يحل لي أن أتكلم في الورع ، لو كان بشر حياً تكلم في هذا .
وسئل مرة عن الإخلاص فقال : اذهب إلى الزهاد ، إي شيء نحن تجيء إلينا ؟ وجاء إليه رجل فمسح يده ثيابه ومسح بهما وجهه ، فغضب الإمام أحمد وأنكر ذلك أشد الإنكار وقال : عمن أخذتم هذا الأمر ؟
Conclusion is that all these practices are the source of fitna for the one who venerates. And there is a fear of him indulging in an innovation due to this veneration and sometimes extreme veneration can take him to the shirk.
All these practices are imitation of people of the book and mushriqs which are forbidden for this ummah. And the Hadith states which is narrated by the author of Sunan:
(The Prophet (ﷺ) said:) “Glorifying Allah involves showing honour to a grey-haired Muslim and to one who can expound the Qur’an, but not to one who acts extravagantly regarding it, or turns away from it, and showing honour to a just ruler.”…
The righteous predecessors used to negate their veneration strongly. Like Thawri and Ahmad said: Who am I that you are coming to me? Go and write ahadith. And they were asked something they used to say ask the scholars (i.e. so that lay people may not fall into fitna)…
A man came to Imam Ahmad and he wiped his hands on his clothes, And wiped his face, Imam Ahmad became angry and denied that of the most denial and said: from whom you have learnt this?
[ الحكم الجديرة بالإذاعة. Page 46 and 47]f) He also said:
وهذا مما يدل على أن المراد نفي تأثير هذه الأسباب بنفسها من غير اعتقاد أنها بتقدير الله وقضائه، فمن أضاف شيئا من النعم إلى غير الله مع اعتقاده أنه ليس من الله فهو مشرك حقيقة ومع اعتقاد أنه من الله فهو نوع شرك خفي
“All blessings are from Allah and His virtue, so whoever ascribes any of these blessings to other than Allah with the belief that it is not from Allah is a Mushrik! And whoever ascribes these blessings to other than Allah with the belief that they are from Allah is the type of hidden shirk.”
(Lataa’if Al-Ma’aarif, p. 70)
g) Ibn Rajab Hanbali on Ibn al Qayyim.He Said:
ولا رأيت أوسع منه علماً، ولا أعرفَ بمعاني القرآن والسنة، وحقائق الإيمان منه، وليس هو بالمعصوم، ولكن لم أر في معناه مثله.
I have not seen anyone more broader in knowledge than him neither anyone I know who knows the meaning of Quran, Sunnah and the realities of iman more than him. He was not infallible..
[Dhayl Tabqaat al Hanabilah 2/248]In short, Majority of Historians accepted the narration, and as for Ibn Rajab, then you should accept his aqeeda as well.
8. Hafiz Mubashar Hussain Lahori commented:
1. The Shaykh did not have the power to exercise divine authority (tasarruf) over the universe.
2. His bones were drowned in the River Tigris (Dajla), therefore the shrine at his place is farzi.
3. But alas, his blind followers, instead of taking admonition, have written this shirkiya poetry at his grave:
· “The king of both worlds is ‘Abd al-Qadir.”
· “The leader of mankind is Shaykh ‘Abd al-Qadir.”
· “The sun, the moon, the Throne, the Footstool, and the Pen all of these are beneath the feet of the Shaykh.”
Then, at the time of the the American invasion, why did he not help the oppressed Iraqi people against the American army? The truth is, he could not even save his own farzi shrine from their bombardment. So how can you come to the aid of others?
Shaykh Abdul Qadir Jilani aur Mojooda Musalman pages 58-60
Even in Mongol invasion, millions of Muslims in Baghdad were brutally killed.
9. Indeed, the Shaykh Abdul Qadir Rahimahullah spoke the truth that those who have passed away can neither benefit nor harm themselves.
Shaykh Abdul Qadir al-Jilani said about pious people:
أين الصوام القوام الموافقون لكم في سالف الأعوام، وأين من كان معكم ليالي شهر رمضان شاهدين، وفي كل حق الله معاملين من الآباء والأمهات والإخوة والأخوات والجيرة والقرابات، أتاهم والله هادم اللذات وقاطع الشهوات ومفرق الجماعات، فأخلى منهم المشاهد، وعطل منهم المساجد، تراهم في بطون الألحاد صرعى، لا يجدون لما هم فيه دفعًا، ولا يملكون لأنفسهم ضرًا ولا نفعًا، ينتظرون يومًا الأمم فيه إلى ربها تدعى، والخلائق تحشر إلى الموقف وتسعى.
“Where are those who fasted and stood in prayer,who were with you in years gone by? Where are those who witnessed the nights of Ramadan with you, and who, in every right due to Allah, interacted with you among the fathers, mothers, brothers, sisters, neighbors, and relatives? By Allah, the Destroyer of Pleasures (death) and the Severer of Desires and the Separator of Communities has come to them. It has emptied their places of gathering and left their mosques deserted. You see them as lifeless in the bellies of the earth, finding no means to repel what has befallen them, possessing no power to bring harm or benefit to themselves. They await a Day when the nations will be called to their Lord, and all creation will be mustered and driven to the Place of Gathering.”
[Ghuniyat-ut-Talibeen, page 262]
Indeed, what that tyrant did to the grave of Shaykh Abdul Qadir Jilani was blasphemous, and it was a Karamat (spiritual wonder) of the Shaykh that the tyrant died a wretched death. However, on the other hand, it is true that he, rahimahullah, was unable to help himself, protect his shrine, or save his people, even though he was a great Wali. People now just make money from his shrine and call others blasphemers. Classical scholars like Imam Abu Shama (the teacher of al-Nawawi), Ibn al-‘Imad, and Ibn Taghribirdi accepted this narration, neither called him the biggest helper. But they never claimed the Shaykh would help his followers.
10. 𝐒𝐭𝐚𝐭𝐞𝐦𝐞𝐧𝐭𝐬 𝐨𝐟 𝐒𝐡𝐚𝐲𝐤𝐡 𝐀𝐛𝐝𝐮𝐥 𝐐𝐚𝐝𝐢𝐫 𝐚𝐥-𝐉𝐢𝐥𝐚𝐧𝐢
Shaykh Abdul Qadir Jilani rahimahullah was direct student of Ibn Aqil Hanbali, following are his few quotes among the others.
Relying or Asking help from others beside Allah is not allowed according to FOUR different direct books of Shaykh Abdul Qadir al jilani rahimahullah.
1. In his book Jalaa’ al-Khawatir, He said:
“You are far from Tawhid (Oneness with Allah). O Mushrik! You are far from sincerity.. I feel ashamed when I hear someone saying ‘Allah, Allah’ while looking at something other than Allah.
O rememberer of Allah! Remember Allah as if you are in His presence.. Leave creation and rush towards Him.”
[ “Jalaa’ al-Khawatir” by Sheikh Abdul Qadir Jilani, page 118, see the attached Image]2. Six quotes from Ghuniya tul Talibeen
a. He said:
اذا زار قبرا لا يضع يده عليه و لا يقبله فانه عادة اليهود و لا يقعد عليه و لا يكتى عليه
“When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them. ” (al-Ghuniyyah (1/91).
b. Shaykh Abdul Qadir al Jilani said:
أين الصوام القوام الموافقون لكم في سالف الأعوام، وأين من كان معكم ليالي شهر رمضان شاهدين، وفي كل حق الله معاملين من الآباء والأمهات والإخوة والأخوات والجيرة والقرابات، أتاهم والله هادم اللذات وقاطع الشهوات ومفرق الجماعات، فأخلى منهم المشاهد، وعطل منهم المساجد، تراهم في بطون الألحاد صرعى، لا يجدون لما هم فيه دفعًا، ولا يملكون لأنفسهم ضرًا ولا نفعًا، ينتظرون يومًا الأمم فيه إلى ربها تدعى، والخلائق تحشر إلى الموقف وتسعى.
Where are the devout, steadfast ones who agreed with you in past years? And where are those who were with you, witnessing the nights of Ramadan? Those who, in every right of Allah, dealt justly with their parents, siblings, neighbors, and relatives
To them came, by the decree of Allah, the destroyer of pleasures, the severer of desires, and the disperser of gatherings. He emptied the places of visitation and rendered the mosques inactive.
You see them now, lying in the depths of graves, unable to escape what has befallen them, WITH NO POWER TO HARM OR BENEFIT THEMSELVES. They await the Day when all nations will be summoned to their Lord, and all creatures will be gathered and hasten (to the place of standing for judgment).
[Ghuniyatul Talibeen page 262]c) He said:
اللهم وأهل القبور رهائن ذنوب لا يطلقون، وأسارى وحشة لا يفكون، وغرباء سفر لا ينتظرون، محت دراسات الثرى محاسن وجوههم، وجاورتهم الهوام في ملاحد قبورهم، فهم جمود لا يتكلمون، وجيران قرب لا يتزاورون، وسكان لحد إلى الحشر لا يظعنون، وفيهم محسنون ومسيؤون، ومقصرون ومجتهدون.
O Allah, the people of the graves are hostages of sins that are not released, captives of loneliness who are not freed, and travelers in estrangement who are not awaited. Their beauty has been consumed by the soil, and the crawling creatures dwell beside them in the graves.
They are inert, unable to speak; neighbors of closeness who do not visit one another; inhabitants of the tomb who will not move until the gathering (for judgment). Among them are the righteous and the sinful, the negligent and the diligent. [Ghuniyatul Talibeen page 262]
d) Shaykh Abdul Qadir Jilani said Abdaal (Auliya) will be the intercessors on the day of Judgment.
قل بسم الله , إسم الذى أجرى الأنهار وأنبت الأشجار اسم من عمر البلاد بأهل الطاعة من العباد لها أوتاد كالجبال فصارت الأرض بهم لمن عليها كالمهاد فهم الأربعون الأخيار من الأبدال المنزهون الرب عن الشركاء والأنداد وملوك فى الدنيا وشفعاء الأنام فى يوم التناد إذ خلقهم ربى مصلحة للعالم ورحمة للعباد
Say: In the name of Allah, the Name that made rivers flow and caused trees to grow; the Name that populated the lands through obedient servants. For them are pegs like mountains, so the earth became for those upon it like a cradle because of mountains. They (Auliya) are the forty chosen ones from the Abdāl (the righteous Auliya), who declare Allah free from partners and equals. They are kings in the world and intercessors for creation on the Day of Calling (Qiyamat) for my Lord created them as a benefit for this Aalam and a mercy for the servants.
Ghuniya 1/226
Even though there is nothing like 40 abdals etc still He clearly said that these Auliya are intercessors on the day of judgement and in the world they are like kings and mercy for people. He never said, one should ask help from them after their death. Neither he believed Abdal were given control of the universe. As some extreme sufis believe. See following quote against those who believe Prophet peace be upon him and Imams were given powers to control.
E) Shaykh Abdul Qadir al Jilani rahimahullah said about false beliefs of a doomed sect:
وأما المفوضية: فهم القائلون إن الله فوض تدبير الخلق إلى الأئمة، وإن الله تعالى قد أقدر النبي -صلى الله عليه وسلم- على خلق العالم وتدبيره، وإن كان ما خلق الله من ذلك شيئًا، وكذلك قالوا في حق علي -رضي الله عنه-، ومنهم من إذا رأى السحاب سلم عليه، يزعم أن عليًا -رضي الله عنه- فيه، على ما بينا من قبل
As for the Mufawwadiyya: they are those who say that Allah delegated the management of creation to the Imams, and that Allah Almighty actually empowered the Prophet (peace and blessings be upon him) with the ability to create and manage the world even though what Allah created of that is nothing at all. Likewise they said concerning ʿAli (may Allah be pleased with him). And among them is one who, when he sees a cloud, greets it as if saying “peace be upon it,” claiming that ʿAli (may Allah be pleased with him) is inside it, as we explained before.
Ghunia Tul Talibeen 1/182
F) ʿAbd al-Qādir al-Jīlānī – رحمة الله عليه– said:
فتشت الأعمال كلها ، فما وجدت فيها أفضل من إطعام الطعام ، أود لو أن الدنيا بيدي فأطعمها الجياع ، كفي مثقوبة لا تضبط شيئا ، لو جاءني ألف دينار لم أبيتها ، وكان إذا جاءه أحد بذهب ، يقول : ضعه تحت السجادة .
“I examined all the deeds and found none better than feeding people. I wish the whole world were in my hand so that I could feed the hungry. (Siyar A’lam al nubala 20/447)
This is a clear proof that Shaykh Abdul Qadir al Jilani rahimahullah is neither a Mushkil Kusha, nor control the worlds.
G) When Shaykh Abdul Qadir Jilani (rahimahullah) faced extreme hunger, he did not go to the graves of saints for help, nor did he call anyone by saying Ya Ali, Ya Hussain رضی اللہ عنھم Ya Awliyah. Instead, he went to a mosque. Seeing a man eating, he opened his mouth out of hunger but then he realized the truth and said:
(مَا هَذَا؟ وَقُلْتُ: مَا هَهُنَا إِلَّا اللهُ، أَوْ مَا قَضَاهُ مِنَ المَوْتِ)
“What is this? I said: Here is nothing except Allah, or what He has decreed of death.” [Tabqaat al Hanabilah 2/204]
In every need, our ultimate reliance is upon Allah alone. Interestingly, that food was actually from the money given by Shaykh Abdul Qadir’s own mother so even then, it was his own provision, decreed by Allah, not anyone else.
H) He said, one should say at the grave of Prophet peace be upon him:
اللّٰهُمَّ إِنَّكَ قُلْتَ فِيْ كِتَابِكَ لِنَبِيِّكَ : {وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللهَ تَوَّابࣰا رَّحِيمࣰا} [النساء: ٦٤] ، وَإِنِّيْ أَتَيْتُ بَيْتَكَ تَائِبًا مِّنْ ذُنُوْبِيْ مُسْتَغْفِرًا ، فَأَسْأَلُكَ أَنْ تُوْجِبَ لِيَ الْمَغْفِرَةَ كَمَا أوْجَبَتْهَا لِمَنْ أَتَاهُ فِيْ حَيَاتِهِ ، فَأَقَرَّ عِنْدَهُ بِذَنْبِهِ فَدَعَا لَهُ نَبِيُّهُ فَغَفَرْتَ لَهُ .
اللّٰهُمَّ إِنِّيْ أَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ عَلَيْهِ سَلَامُكَ نَبِيِّ الرَّحْمَةِ . يَا رَسُوْلَ اللهِ إِنِّيْ أَتَوَجَّهُ بِكَ إِلٰى رَبِّيْ لِيَغْفِرَ لِيْ ذُنُوْبِيْ . اللّٰهُمَّ إِنِّيْ أَسْأَلُكَ بِحَقِّهِ أَنْ تَغْفِرْ لِيْ وَتَرْحَمْنِيْ . اللّٰهُمَّ أجْعَلْ مُحَمّدًا أَوَّلُ الشَّافِعِيْنَ وَأَنْجَحُ السَّائِلِيْنَ وَأَكْرَمُ الْأَوَّلِيْنَ وَالْآخِرِيْنَ .
اللّٰهُمَّ كَمَا آمَنَّا بِهِ وَلَمْ نَرٰهُ وَصَدَّقْنَاهُ وَلَمْ نَلْقٰهُ ، فَأَدْخِلْنَا مُدْخَلَهُ وَاحْشُرْنَا فِيْ زُمْرِتِهِ ، وَأَوْرِدْنَا حَوْضَهُ وَاسْقِنَا بِكَأْسِهِ مَشْرَبًا رَوِيًا صَافِيًا سَائِغًا هَنِيْئًا لَا نَظْمَأُ بَعْدَهُ أَبَدًا ، غَيْرَ خَزَايًا وَلَا نَاكِثِيْنَ وَلَا مَارِقِيْنَ وَلَا جَاحِدِيْنَ وَلَا مُرْتَابِيْنَ ، وَلَا مَغْضُوْبِ عَلَيْنَا وَلَا ضَالِّيْن ، وَاجْعَلْنَا مِنْ أَهْلِ شَفَاعَتِهِ
O Allāh! You have said in Your Book to Your Prophet: Had they, after having wronged themselves, come to you and sought forgiveness from Allāh, and had the Messenger prayed for their forgiveness, they would certainly have found Allāh Most-Relenting, Very-Merciful [4:64]. I come to Your House repentant of my sins and seeking forgiveness, so I beg You (O Allah) to grant me forgiveness now just as You granted it to anyone who came to him (peace be upon him) during his lifetime and confessed to him his sin, then he would pray for him and You would forgive him.
O Allāh! I turn to You through Your Prophet, upon him be your peace, the Prophet of Mercy. O Messenger of Allāh! Through you I plead with my Lord to forgive my sins. O Allāh! I ask you through his right, to forgive me and have mercy upon me. O Allāh! Make Muhammad the foremost of those who intercede, the most successful of those who plead, and the most noble of the first and the last.
O Allāh! Just as we have believed in him even though we have not seen him, and have believed in him even though we have not met him, so admit us into his company, gather us with his group (on the Day of Judgement), and bring us to his cistern and give us to drink from his cup a pure, satisfying, and pleasant drink, after which we will never feel thirst again, neither as disgraced, nor as traitors, nor as renegades, nor as deniers, nor as doubters, nor as incurring wrath, nor as misguided. And make us from among the people of his intercession.”
[Ghunyah, 1/36]In short, the Shaykh is asking directly from Allah even at the grave of the Prophet (peace be upon him), leave a side from far, and the Shaykh prayed that the Prophet (peace be upon him) would be his intercessor on the Day of Judgement.
I) Qutub al Rabbani Shaykh ‘Abd al-Qādir al-Jīlānī, said:
قَالَ الْقُطْبُ الرَّبَّانِيُّ الشَّيْخُ عَبْدُ الْقَادِرِ الْجِيلَانِيُّ: الِاسْمُ الْأَعْظَمُ هُوَ اللَّهُ، لَكِنْ بِشَرْطِ أَنْ تَقُولَ: اللَّهُ، وَلَيْسَ فِي قَلْبِكَ سِوَاهُ
“The Greatest Name (al-Ism al-A‘ẓam) is Allah, but on the condition that when you say it, you say ‘Allah’ WITH NOTHING ELSE IN YOUR HEART BESIDES HIM.
[Mirqaat al Mafateeh 1/6]J) Shaykh ahimahullah was asked about the year of his birth and he said:
لا أعلمه حقيقة، لكني قدمت بغداد في السنة التي مات فيها التميمي، وعمري إذ ذاك ثماني عشرة سنة.
‘I do not know it exactly, but I came to Baghdad in the year in which al‑Tamīmī died, and at that time I was eighteen years old.’
Mir’āt al‑Janān 3/347.
ينظر : الجن الداني / 3 دول الاسلام 2/ 54 المختصر في اخبار البشر 5 / 60 تاريخ ابن الوردي 2/99 الكامل في التاريخ 9/482
This shows that back then, people hardly remembered their exact birth dates. Imam ad Dhahabi said:
لَيْسَ فِي كِبَارِ المَشَايِخ مَنْ لَهُ أَحْوَالٌ وَكَرَامَاتٌ أَكْثَر مِنَ الشَّيْخ عَبْد القَادِر، لَكِن كَثِيْراً مِنْهَا لاَ يَصحُّ، وَفِي بَعْضِ ذَلِكَ أَشيَاءُ مُسْتحيلَة.
“Among the great Mashayekh, there is none with more spiritual states and Karamaat than Shaykh ‘Abd al-Qadir. However, many of the reports are not authentic, and some contain impossible things.” [Siyar A’laam al Nubala 20/450]
He also said:
وَفِي الجُمْلَة: الشَّيْخ عَبْد القَادِر كَبِيْرُ الشَّأْنِ، وَعَلَيْهِ مَآخِذ فِي بَعْضِ أَقْوَالِه وَدَعَاويه، وَاللهُ المَوْعِدُ، وَبَعْضُ ذَلِكَ مَكْذُوْبٌ عَلَيْهِ
In summary: Shaykh ‘Abd al-Qadir was a man of great stature. There are some criticisms regarding certain statements and claims of his and Allah is the ultimate guarantor. Some of these reports attributed to him are false.” [Siyar A’laam al Nubala 20/451]
3. Six quotes from Fath al-Rabbani
a. Shaykh Abdul Qadir Jailani writes:
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]
b. He also said
ويلك! ماتستحي تطلب من غير الله عزوجل وهو أقرب إليك من غيره
Woe to you, Aren’t you ashamed to seek your need and help from someone other than Allah, While HE is closer to you than all others.[Fath al-Rabbani page 159]
c. He also said
لا تدع مع الله أحدا كما قال الله عزوجل وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً
Do not call anyone beside Allah as Allah said And the Masjids are for Allah, so invoke not anyone along with Allah[Fath al-Rabbani page 184]
d. He said
اتبعوا و لا تبتدعوا، وافقوا و لا تخالفوا، أطيعوا و لا تعصوا، أخلصوا و لا تشركوا، وحدوا الحق عزّ و جلّ و عن بابه فلا تبرحوا. سلوه و لا تسألوا غيره، استعينوا به و لا تستعينوا بغيره، توكلوا عليه و لا تتوكلوا على غيره.
“Follow and obey and do not innovate. Agree with the religion and do not differ, obey and do not disobey, have sincerity and do not do Shirk. Accept Allaah as one and do not turn away from him. Ask Allaah and do not ask others. Ask him for help and do not ask anyone else for help. Have reliance and trust in him and do not have reliance in anyone else.” (al-Fath ur-Rabbaanee (pg.191,192 الفتح الرباني للجيلاني المجلس السابع والأربعون ).
e. He also said
لاتسئل الخلق شئياً فانهم عجزة فقراء لايملكون لانفسهم ولالغيرهم ضراً ولا نفعا
“Do not ask the creation for anything, for they are powerless and in need. They do not possess for themselves and nor for anyone apart from them any harm or benefit.”[Fath al-Rabbani, majlis # 50 p.209]
f. While he was on his death bed, he advised his son.
ولا تخف أحدًا ولا ترجه، وكِل الحوائج كلها إلى الله عز وجل، واطلبها منه، ولا تثق بأخد سوى الله عزوجل ولا تعتمد إلا عليه سبحانه التوحيد التوحيد التوحيد وجماع الكل التوحيد
Don’t fear anyone and don’t hope anyone, and address all your needs to Allah alone, seek your need from him.. and do not depend on anyone other than Allah atTawheed, atTawheed, atTawheed.[Fath al-Rabbani page 373]
4. In Futuh al Ghayb, It is mentioned:
في ذم السؤال من غير اللّه تعالى
قال قدّس اللّه سرّه: ما سأل الناس من سأل إلا لجهله باللّه عزّ و جلّ و ضعف إيمانه و معرفته و يقينه و قلة صبره، و ما تعفف من تعفف عن ذلك إلا لوفور علمه باللّه عزّ و جلّ و قوة إيمانه و يقينه و تزايد معرفته بربه عزّ و جلّ في كل يوم و لحظة و حياته منه عزّ و جلّ.
On the Blameworthiness of Asking from Anyone Other than Allah Almighty
He (may Allah sanctify his secret) said:
“Whoever asks people (for help, provision, or need) does so only because of his ignorance of Allah, exalted is He, and due to the weakness of his faith, knowledge, and certainty, as well as his lack of patience. And whoever restrains himself from doing so does so because of the abundance of his knowledge of Allah, exalted is He, the strength of his faith and certainty, and the increase of his knowledge of his Lord, exalted is He, in every day, moment, and throughout his life.”
Futuh al Ghayb 1/110
11. A Final Reflection
This historical incident and the Shaykh’s own teachings provide a profound lesson:
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Ultimate power belongs to Allah alone. Even a Wali of the Shaykh’s stature could not prevent the desecration of his own grave or save Baghdad from invasions. His karāmah lay in the tyrant’s disgraceful end, demonstrating that ultimate justice belongs to Allah, as noted by Ibn Taghrībirdī (813–874 AH). Moreover, whoever chooses to accept what Ibn Rajab al-Hanbalī said about this incident must also accept what Ibn Rajab stated about Shatnūfī, his book, and his beliefs as a whole.
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Beware of Exploitation: When sites become centers of uncritical devotion, they risk becoming commercial ventures that distort the very message of the saints they honor.
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Follow the True Legacy: The real legacy of Shaykh Abdul Qadir Jilani is not a disputed geographical spot, but his unyielding call to sincere worship of Allah alone, his immense knowledge, and his example of piety a legacy preserved in his books, not merely at a shrine.
Let us honor him by understanding his history correctly and, more importantly, by adhering to the pure Tawhid he spent his life calling towards.