How Shaykh ʿAbdul Qādir al-Jīlānī (رحمه الله) Evolved from a Wali to “al-Ghawth al-Aʿẓam”

How Shaykh ʿAbdul Qādir al-Jīlānī (رحمه الله) Evolved from a Wali to “al-Ghawth al-Aʿẓam”

From the 4th to the 14th Century Hijri

Shaykh ʿAbdul Qādir al-Jīlānī (رحمه الله) was undoubtedly among the great Awliyāʾ of Islam. He was known for his piety, knowledge, asceticism, and unwavering call to the Qur’an and Sunnah. However, the titles, beliefs, and practices later associated with his name did not emerge all at once. Rather, they developed gradually over centuries.

Understanding this historical evolution is essential for separating authentic reverence from later exaggeration.

1️⃣ Early Centuries: A Respected Shaykh, Not “al-Ghawth”

In the early centuries, people referred to him simply as Shaykh ʿAbdul Qādir al-Jīlānī (رحمه الله).
Historical sources from his lifetime and shortly after his death contain no mention of the title “al-Ghawth al-Aʿẓam.”

1. Abu al-Muzaffar al-Sim‘ani (426–489 AH) said:
   كان عبد القادر من أهل جيلان إمام الحنابلة وشيخهم في عصره فقيه صالح دين خير كثير الذكر دائم الفكر سريع الدمعة تفقه على المخرمي وصحب الشيخ حمادا الدباس
   “‘Abd al-Qadir, from the people of Jilan, was an Imam of the Hanbalis and their Shaykh in his time. He was a pious jurist, of great religious virtue, much remembered, constantly in reflection, quick to tears, well-versed in the works of al-Mukhrami, and a companion of Shaykh Hamada al-Dabbas.”
   [Siyar A‘lam al-Nubala’, p. 441 / vol. 20]

2. Ibn Nuqta Hanbali (579 – 629 AH)

ابن أبي صالح أبو محمد الجيلي، ولد سنة سبعين وأربعمائة، ودخل بغداد فسمع الحديث وتفقه على أبي سعيد المخرمي الحنبلي، وقد كان بنى مدرسة ففوضها إلى الشيخ عبد القادر، فكان يتكلم على الناس بها، ويعظهم، وانتفع به الناس انتفاعا كثيرا.

Shaykh ‘Abd al-Qadir al-Jilani
Son of Abu Salih Abu Muhammad al-Jilani, he was born in the year 470 AH. He entered Baghdad, where he studied hadith and jurisprudence under Abu Sa‘id al-Mukhrami, the Hanbali scholar. He had built a school and entrusted it to Shaykh ‘Abd al-Qadir, who taught the people there, gave sermons, and benefited the people greatly. [al Bidaya wal Nihaya Vol 12 Biography of Shaykh Abdul Qadir]

5. Dhahabi said:
الشَّيْخُ عَبْدُ القَادِرِ أَبُو مُحَمَّدٍ بنُ عَبْدِ اللهِ الجِيْلِيُّ
الشَّيْخُ، الإِمَامُ، العَالِمُ، الزَّاهِدُ، العَارِفُ، القُدْوَةُ، شَيْخُ الإِسْلاَمِ، عَلَمُ الأَوْلِيَاءِ، مُحْيِي الدِّينِ، أَبُو مُحَمَّدٍ عَبْدُ القَادِرِ ابنُ أَبِي صَالِحٍ عَبْدِ اللهِ بنِ جنكِي دَوَّسَتْ الجِيْلِيُّ، الحَنْبَلِيُّ، شَيْخُ بَغْدَادَ.

Shaykh ʿAbdul Qādir Abū Muḥammad ibn ʿAbdullāh al-Jīlī.

The Shaykh, the Imām, the scholar, the ascetic, the knower (of Allah), the exemplar, the Shaykh of Islam, the standard-bearer of the Awliyāʾ, the reviver of the religion, Abū Muḥammad ʿAbdul Qādir ibn Abī Ṣāliḥ ʿAbdullāh ibn Jankī Dūwāsat al-Jīlī, al-Ḥanbalī, the Shaykh of Baghdad. [Siyar A’lam an-Nubala]

6. Even the great students of Shaykh Abdul Qadir al-Jilani (رحمه الله) never said such things about him, like Imam Ibn Qudama Hanbali.

Ibn Rajab said:

See the Titles, no extreme veneration, he was a Wali but never Gawth ul Adham.

2️⃣ A 5th-Century Historical Claim

In the 5th century Hijri, Imām Abū Shāmah mentioned an incident involving a vizier who allegedly desecrated the Shaykh’s grave and cast his remains into the River Tigris (Dajlah).

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)

3️⃣ 7th Century: Ibn Rajab’s Critical Stance

In the 7th century, Ibn Rajab al-Ḥanbalī examined this report and rejected it, arguing that:

• The vizier was himself a Ḥanbalī

• The report lacked strong historical evidence

4️⃣ Rejection of Exaggerated Karamāt

Ibn Rajab also categorically rejected the most famous book attributed to the Shaykh’s karāmāt, Bahjat al-Asrār, calling it “a mountain of lies.”
He firmly opposed:

• Seeking help from the dead

• Seeking blessings through graves

• Any practice that compromised pure tawḥīd

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]

5️⃣ Scholarly Disagreement, Not Deification

Despite Ibn Rajab’s rejection, several respected Ḥanafī and Shāfiʿī scholars accepted the historical account, including:

• Ibn Qāḍī Shuhbah al-Shāfiʿī

• Ibn Ṭūlūn al-Ḥanafī

• Ibn Taghrībirdī al-Ḥanafī (a student of Imām al-ʿAynī)

However, despite their disagreement on history, none of them believed that Shaykh ʿAbdul Qādir was “al-Ghawth al-Aʿẓam.”

Whether scholars accepted the report or rejected it, no one in the early centuries held the belief that Shaykh ʿAbdul Qādir possessed a universal spiritual authority or answered supplications from beyond the grave. Here is the detail.

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

6️⃣ His Followers Started to Venerate him to Extremes.

Muhammad Bin Yahya al-Tadfil (d 973 AH) said:
وكان رضي الله عنه يمشي في الهواء على رؤس الإشهاد في مجلسه ويقول ما تطلع الشمس حتى تسلم علي وكذا السنة والشهر والأيام ويخبروني بما يجري فيها وتعرض علي الأشقياء والسعداء وعيني في اللوح المحفوظ وأنا غائص في بحار علمه ومشاهدته أنا حجة عليكم ونائب رسول الله وواررثة في الأرض

“And he may Allah be pleased with him used to walk in the air over the heads of the witnesses in his gathering and say: ‘The sun does not rise until it greets me, and likewise the year, the month, and the days, and they inform me of what will occur in them. And the wretched and the fortunate are presented before me, and my eye is on the Preserved Tablet (al-Lawh al-Mahfuz), and I am immersed in the seas of His knowledge and witnessing. I am the proof (hujjah) over you and the deputy (na’ib) of the Messenger of Allah and His inheritor on earth.'” [Qala’id al-Jawahir, p. 49]

Among the evidence for this is what al-Shatnoofi reported a fabricated narration from Shaykh Abdul Qadir al-Jilani that he said:
من استغاث بي في كربة كشفت عنه ومن ناداني باسمي في شدة فرجت عنه ومن توسل بي إلى الله عز وجل في حاجة قضية له
“Whoever seeks relief from me in a distress, I will relieve him. Whoever calls upon me by my name in a hardship, I will remove it from him. Whoever uses me as a means (tawassul) to Allah, the Almighty, for a need, it will be fulfilled for him… etc.” [Bahjat al-Asrar, p. 197, and Qala’id al-Jawahir, pp. 66-67].

Scholars on above statements of extremes.

a) Ibn Al wardi (691h – 749 h)

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]

It is interesting to note that even Al-Shatanoofi never claimed that he (Abdul Qadir) was Al-Ghawth al-A’zam (the Supreme Helper). Yet, Ibn al-Wardi (691–749 AH) said the bool attributed to him qualities that are applicable only to Rububiyyah (Divine Lordship).

b) Ibn Kathir said:

وكان له سمت حسن، وصمت غير الأمر بالمعروف والنهي عن المنكر، وكان فيه تزهد كثير وله أحوال صالحة ومكاشفات، ولأتباعه وأصحابه فيه مقالات، ويذكرون عنه أقوالا وأفعالا ومكاشفات أكثرها مغالاة، وقد كان صالحا ورعا، وقد صنف كتاب (الغنية) و(فتوح الغيب) وفيهما أشياء حسنة، وذكر فيهما أحاديث ضعيفة وموضوعة، وبالجملة كان من سادات المشايخ، توفي وله تسعون سنة ودفن بالمدرسة التي كانت له.

He was known for his noble character and for his silence, except when commanding good and forbidding evil. He was extremely ascetic, had righteous states, and spiritual unveilings. His followers and companions narrated many accounts about him, including sayings, actions, and spiritual experiences, most of which were considered exaggerated. Nevertheless, he was pious and devout.

He authored the books “Al-Ghaniyah” and “Futuh al-Ghayb”, which contain many good points, although they also include weak and fabricated hadiths. In summary, he was one of the foremost of the Shaykhs. He passed away at the age of ninety and was buried in the school that had belonged to him. [al Bidaya wal Nihaya Vol 12 Biography of Shaykh Abdul Qadir]

c) Imam Al-Dhahabi said:
ليس في كبار المشايخ من له أحوال وكرامات أكثر من الشيخ عبد القادر لكن كثيرا منها لا يصح وفي بعض ذلك أشياء مستحيلة
“Among the great Sheikhs, none has more states and miracles attributed to him than Sheikh Abdul-Qadir. However, many of them are not authentic, and among them are impossible things.” [Siyar A’lam al-Nubala: Vol. 20, p. 450]

d) Al-Dhahabi, commenting on Bahjt al Asrar, the first book written on the karaamt of Shaykh, said:

كان الشيخ رضي الله عنه عديم النظير ، بعيد الصيت ، رأسا في العلم والعمل جمع الشيخ نور الدين الشطنوفي المقري كتابا حافلا في سيرته وأخباره في ثلاث مجلدات ، أتى فيه بالبرة وأذن الجرة ، والصحيح والواهي والمكذوب ، فإنه كتب فيه حكايات عن قوم لا صدق لهم ، كما حكوا أن الشيخ مشى في الهواء من منبره ثلاث عشرة خطوة في المجلس ومنها أن الشيخ وعظ ، فلم يتحرك أحد فقال : أنتم لا تتحركون ولا تطربون يا قناديل اطربي قال : فتحرك القناديل ورقصت الأطبقاق وفي الجملة فكراماته متواترة ولم يخلف بعده مثله

“The Shaykh—may Allah be pleased with him—was peerless, of great fame, a leader in knowledge and action. Shaykh Nur al-Din al-Shattanawfi al-Muqri compiled an extensive book in three volumes about his biography and accounts, bringing in it the authentic and allowing the jar to overflow, mixing the sound, the weak, and the fabricated. He wrote in it narrations from people whose truthfulness is not reliable, such as their narration that the Shaykh walked in the air from his pulpit thirteen steps during a gathering, and that the Shaykh gave a sermon and no one was moved. So he said: ‘You do not move nor rejoice? O lamps, rejoice!’ They said: Then the lamps moved and the dishes danced. In summary, his miraculous graces (karamat) are recurrently transmitted (mutawatir), and he had no equal after him.” [Tarikh al-Islam, p. 100/39]

e) Qāḍī Iyāḍ (d 544 AH) said:

أَو نَزَع مِن الْكَلَام لِمَخْلُوق بِمَا لَا يَلِيق إلَّا فِي حَقّ خالِقِه غَيْر قاصِد لِلْكُفْر والاسْتِخْفَاف وَلَا عامِد لِلْإلْحَاد فَإِن تَكَرّر هَذَا مِنْه وَعُرِف بِه دَلّ عَلَى تلاعبه بدينه واستخفافه بحُرْمَة رَبّه وَجَهْلِه بِعَظِيم عِزَّتِه وكِبْرِيائِه وَهَذَا كُفْر لَا مِرْيَة فِيه

“Whoever attributes to a created being something that is only appropriate for the Creator WITHOUT intending disbelief, mockery, or deliberate heresy if this occurs repeatedly and becomes known as a habit, it indicates that he is playing with his religion, showing disregard for the sanctity of his Lord, and ignorance of His great Majesty and Glory. This constitutes clear kufr (disbelief) without any doubt.” [al Shifa 2/299]

Qāḍī Iyāḍ warned that using language proper only for Allah such as addressing a created being with divine supplications is impermissible like “Heal me and grant me wellness” etc. Thus, reducing disbelief to only denying Allah’s Lordship is invalid, as true disbelief includes attributing Allah’s exclusive rights to creation. This violation disregards the sanctity reserved for Allah alone.

f. 𝐀𝐛𝐮 𝐚𝐥-𝐅𝐚𝐭𝐡 𝐚𝐥-𝐒𝐡𝐚𝐡𝐫𝐚𝐬𝐭𝐚𝐧𝐢 (𝟒𝟔𝟕 𝐀𝐇 – 𝟓𝟒𝟖 𝐀𝐇) 𝐬𝐚𝐢𝐝:
ومن رفع الحاجة إلى من لا تُرفع إليه الحوائج فقد أشرك كلَّ الشرك
“Whoever directs a need to someone to whom needs are not to be directed has committed all forms of shirk.” [Al-Milal wa al-Nihal, al-Shahrastani 2/36]

g) We have mentioned many times that the Shaykh himself was free from this evil; rather, he was a man of pure tawhid (monotheism).

In his book Jalaa’ al-Khawatir, he said:

“You are far from Tawhid (Oneness with Allah). O Mushrik (polytheist)! 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

He frequently urged his disciples to seek relief (istighatha) from Allah, the Almighty, alone. Among his sayings in this regard:

• “Be humble before Allah, the Almighty, and place your needs before Him…” [Al-Fath al-Rabbani wa al-Fayd al-Rahmani, pp. 18-19].

• “O you who complain of his calamities to creation, what benefit does your complaint to creation bring you? They can neither benefit nor harm you. And if you rely on them and associate partners in the affair of the Truth (Allah), they distance you, cause you to fall into His displeasure, and screen you from Him. You, O ignorant one who claims knowledge, from the sum of your ignorance is your complaining to creation…” [Al-Fath al-Rabbani…, pp. 117-118].

• “Seek relief (istaghith) from Allah, the Almighty, and seek His help against these enemies, for He will give you relief…” [Al-Fath al-Rabbani…, p. 122].

• “If He is the True Actor in reality, then why do you not return to Him in all your affairs, leave your needs (to Him), and adhere to singling Him out (tawhid) in all your states? His command is clear, not hidden from any person of intellect…” [Al-Fath al-Rabbani…, p. 263].

Among the final advice of ‘Abd al-Qadir al-Jilani to his son ‘Abd al-Razzaq on his deathbed, he said:

• “And entrust all needs entirely to Allah, the Exalted, and seek them from Him. And do not place trust in anyone besides Allah, the Almighty, nor rely except upon Him. Monotheism (tawhid), monotheism, monotheism! And the sum of everything is monotheism.” [Al-Fath al-Rabbani…, p. 373].

For further quotations, please search the term: Aqaid of Hanabila on Asking Help From Auliyah

Kindly note: The scholars mentioned above did not comment on the Title ‘Ghawth al-Adham’ because the title was not in use at that time. They commented on lesser matters; who knows what they would have said if they had known about his title ‘Ghawth al-Adham’.

7️⃣ 10th Century Hijri: A Linguistic Shift

Around the 10th century Hijri, the title “al-Ghawth al-Aʿẓam” began appearing but only in a limited sense, meaning: Mustajāb al-daʿwah (one whose duʿāʾ is accepted)

For example, ʿAbdul Ḥaqq al-Ḥanafī used the term in this restricted, non-divine meaning. Even in this instance, I am not sure sufis forged his books or he himself said it Allahu alam.  The sufi Abdul Haq Muhaddith dehalwi (985 h-1052 h) said:

The best saying in the matter of visiting the graves is that (when visiting the grave) supplication should be done for the dead and do istighfar for them, this is mentioned in the sunnah. It is not allowed to ask help from them which is rejected by many of the fuqaha and they say, the visiting of the grave is only for supplication and doing istighfar for the dead….

Touching, kissing, bowing, taking the dust is the habit of Christians and reading the Quran near the grave is disliked according to Abu Hanifa and Muhammad (ibn Hasan ash Shaybani).

[Fath al Rahman fe Athbaat Madhab an-Numan 3/203]

The scholar of subcontinent Abdul Haqq Rahimahullah was sufi, later people started taking his quotes in evidence of calling upon Ya Gawth ul Adham, but another scholar of subcontinent who was also a sufi, 𝐒𝐭𝐮𝐝𝐞𝐧𝐭 𝐨𝐟 𝐈𝐛𝐧 𝐡𝐚𝐣𝐚𝐫 𝐇𝐚𝐲𝐭𝐚𝐦𝐢 𝐭𝐡𝐞 𝐒𝐮𝐟𝐢, 𝐒𝐡𝐚𝐲𝐤𝐡 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐢𝐛𝐧 𝐓𝐚𝐡𝐢𝐫 𝐢𝐛𝐧 ‘𝐀𝐥𝐢 𝐚𝐥-𝐇𝐚𝐧𝐚𝐟𝐢 𝐚𝐥-𝐏𝐚𝐭𝐚𝐧𝐢 𝐚𝐥-𝐆𝐮𝐣𝐫𝐚𝐭𝐢 (𝟗𝟏𝟑 – 𝟗𝟖𝟔 𝐇) He wrote:

So, the book published by Brawis is questionable. Besides whether this book is correctly attributed to Mulla Ali al-Qari or not, let us examine the beliefs (aqa’id) of Mulla Ali al-Qari, rahimahullah.

1) Mulla Ali al-Qari himself taught Tawheed:

ولا يسأل غيره ; لأن غيره غير قادر على العطاء والمنع ودفع الضر وجلب النفع ، فإنهم لا يملكون لأنفسهم نفعا ولا ضرا ، ولا يملكون موتا ولا حياة ولا نشورا ، ولا يترك السؤال بلسان الحال أو ببيان المقال في جميع الأحوال ، ففي الحديث : من لم يسأل الله يغضب عليه

إذ السؤال إظهار شعائر الانكسار ، والإقرار بسمت العجز والافتقار والإفلاس عن ذروة القوة والطاقة إلى حضيض الاستكانة والفاقة ، ونعم ما قيل :

الله يغضب إن تركت سؤاله وبني آدم حين يسأل يغضب

( ” وإذا استعنت ” ) أي : أردت الاستعانة في الطاعة وغيرها من أمور الدنيا والآخرة ( ” فاستعن بالله ” ) : فإنه المستعان وعليه التكلان في كل زمان ومكان . ” ”

Do not ask anyone other than Allah, for all others are not able to give, prevent, remove harm, or bring benefit. Indeed, they do not possess the power to benefit or harm, to give death or life, or to grant resurrection.

Do not abandon asking Allah in any circumstance, for as the Hadith states: “Whoever does not ask Allah, He becomes angry with him.”

As explained, asking Allah is an expression of humility, acknowledgment of one’s weakness, and recognition of complete neediness moving from the peak of power and capability to the depths of dependence and poverty. As it has been said:

“Allah becomes angry if His question is left unanswered, whereas when the children of Adam are asked, they themselves become angry.”

When seeking help, whether in obedience to Allah or in matters of this world or the Hereafter: “So seek help from Allah,” for He alone is the One from whom help is sought and upon whom reliance must be placed in every place and time.

(Mirqat al-Mafatih, 2/159, under Hadith 5302)

2) For Mulla Ali al Qari Ibn Arabi was not among the Auliyah and Ibn Taymiyah was the Wali, He said:

9️⃣ 11th Century: Invocation Begins

By the time of Shāh Walīullāh ad-Dehlawī, some people began saying:

“Yā Ghawth al-Aʿẓam, shayʾan lillāh!”
(O Greatest Helper, give something for Allah’s sake)

His own student, Qāḍī Thanāʾullāh Pānīpatī, explicitly declared this practice shirk.

a) Qadi Thanaullah said: “The statements of the ignorant such as: ‘Ya Shaykh Abd al-Qadir al-Jaylani, shay’an lillah’ (O Shaykh Abd al-Qadir al-Jaylani, grant something for the sake of Allah) and ‘Ya Khawaja Shams al-Din al-Panipati, shay’an lillah’ (O Khawaja Shams al-Din al-Panipati, grant something for the sake of Allah) are not permissible. In fact, they constitute shirk (polytheism) and kufr (disbelief). However, if someone says: ‘O my Lord, by the mediation (tawassul) of Khawaja Shams al-Din al-Panipati, fulfill my such-and-such need…’ then this would be correct… If someone were to say that the verse ‘And those whom they invoke besides Allah are but creatures like yourselves’ (Qur’an 7:194) applies only to the disbelievers and their idols, he would be told that the phrase ‘besides Allah’ is general in meaning… And if someone were to recite as a wazifa (litanous prayer): ‘Ya Muhammad, Ya Muhammad…’ then that too is not permissible.”

(Tuhfat al-Salikeen, translation of Irshad al-Talibin, pp. 22-23)*

b) 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]

In the 13th century Hijri, an individual formally issued fatwas redefining “al-Ghawth al-Aʿẓam” to mean that:

• He could aid people anywhere

• He could see all situations

• He was the greatest wali and universal helper

From this emerged the slogan:

“Yā Ghawth al-Aʿẓam, madad!”

Today, this belief survives under titles like “Ghous Pak” You must have listened to this qasida as well:

The King of both worlds is Shaykh ‘Abd al-Qadir.
The Leader of the children of Adam is Shaykh ‘Abd al-Qadir.
The sun and the moon, the ARSH and the KURSI, and the Pen 
The light of the heart comes from the Greatest Light: Shaykh ‘Abd al-Qadir.

1️⃣1️⃣ Shaykh Abdul Qadir is not Gawth ul Adham, It is Allah tala.

1️⃣2️⃣ The Reality of the Shaykh’s Legacy

Shaykh ʿAbdul Qādir al-Jīlānī (رحمه الله) was among those Awliyāʾ who pushed people forward toward Jannah, not intermediaries who replaced Allah.

He called people to:

• The Qur’an

• The Sunnah

• The way of the Ṣaḥābah

• The Tabiʿīn and Atbāʿ al-Tabiʿīn

⚠️ A Dangerous Argument

Some argue today:

“If we can’t approach a king without an intermediary, how can we approach Allah without one?”

This analogy is deeply flawed and disrespectful.
It compares Allah the Lord of the Worlds to weak, dependent, imperfect kings.

Allah says:

“And when My servants ask you about Me, indeed I am near.” (Qur’an 2:186)

🟢 Conclusion

Loving the Awliyāʾ is part of īmān.
Exaggerating them at the expense of tawḥīd is not.

True respect for Shaykh ʿAbdul Qādir al-Jīlānī (رحمه الله) lies in following his message, not attributing to him what he never claimed for himself.