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--- Hasanah Hassan <[EMAIL PROTECTED]> wrote:
> Boleh saya tahu siapa itu "As-Syeikh Abdul Kadir Al-Jailani"
Assalamualaikum Hasanah Hassan & fellow Hnetters,
To obtain more info on this glorious Waliyullah go to
http://www.ummah.org.uk/haqqani/Sufi/Say_Abdul_Qadir.html
Shaykh Muhyiddeen Abdul Qadir Jilani (1077 CE/472H -
1166 CE/561 H) was the luminary of his time in the
spiritual sciences and in the disciplines of the
Divine Law. His reknown in the sciences of Sufism and
Shariah was so great, that he came to be known as the
spiritual pole of his time, al-Ghawth al-Azam.
He was born in the city of Jilan, in the northwestern
province of Persia, in the year 1077 AC. At the age of
eighteen he set forth for the city of Baghdad to seek
the Divine Knowledge and Guidance.
His first shaykhs of Divine Law were Shaykh Abul Wafa
Ibn Aqil, Shaykh Muhammad bin al-Hassan al-Baqlani and
Abu Zakariya Tabrizi. Under these great divines he
learned the Science of exegesis of Quran, the Science
of the Traditions, the Science of the Life of the
Prophet (sirah), theology, jurisprudence (fiqh),
grammar, Quranic recitation and philology. He studied
the Hanbali school of jurisprudence, yet he was able
to give decisions in the Shafii school as well. He
memorized the Quran, not in only one form, but in all
seven methods of recitation.
After mastering thirteen discplines of the religious
law and its related sciences, he then turned to the
spiritual path under the guidance of Shaykh Hammad bin
Muslim ad-Dabbas. He received initiation into the path
of seekers under Shaykh al-Mubarak Said bin al-Hassan.
Shaykh al-Mubarak Said was shaykh to most of the
greatest seekers and masters in his time in Baghdad.
Shaykh Abdul Qadir Jilani received the ijaza and
leadership of the tariqa at the age of fifty years old
from his shaykh, Shaykh al-Mubarak Said. Not long
after receiving the official title of Shaykh
at-Tariqat, he was reknowned throughout the city and
into the surrounding lands as a grand master and the
source to which all yearning hearts must turn for
guidance and illumination, guiding their hearts to the
path of divine love and divine inspiration.
Sayyidina Abdul Qadir relates, "Initially, only a few
people would come to attend my association. As more
people heard about me the school became crowded. I
then used to sit in the mosque at Bab al-Hilba which
became too small to hold the large numbers of people
who would come to hear me. they would even come at
nighttime, carrying lamps and candles to see. When
finally it would no longer accomodate the crowds, and
my chair of teaching was moved to the main
thoroughfare and later to the outskirts of the city,
becoming the new place of gathering. People would come
to attend by foot, by horse, by mule, by ass and by
camel. You could see seventy-thousand listeners
standing in the circle in these meetings."
In his gatherings, he would enjoin the people to do
the good and to abjure for committing wrong. His
advice addressed rulers, ministers, governors, judges,
his disciples and the common people. According to Ibn
Kathir, the great historian, "Standing in the mosques,
he reprimanded publicly the rulers who committed
wrong, in the presence of all as witnesses and in his
public speeches. He avoided any sort of political
appointments, never feared anyone in his speech except
God Almighty and was unaffected by the reproach of
anyone." Once when the caliph of the Islamic world at
that time apointed an unjust person to be chief judge,
Sayyidina Abdul Qadir Jilani stood up in the largest
mosque in Baghdad to give the Friday sermon. He spoke
in his sermon to the caliph directly. He said, "You
have apointed the worst of the unjust ones to judge
the affairs of Muslims! What will be your answer
tomorrow in front of the Lord of the worlds, the Most
Merciful of the merciful?" Upon hearing this, the
caliph shook with fear. Shedding many tears, he
quickly went after the prayers to dismiss that judge.
Sayyidina Abdul Qadir called on the people to correct
themselves, to purify their hearts and to dispel
excessive love of the worldly life from their hearts.
He urged them to fill their hearts with the love of
God and of his Messenger and his saints. He exhorted
them to follow the Prophet in every deed and thought,
behavior and manner, to avoid hyprocisy and pretence,
to dispel pride, self-praise, hatred and enmity,
jealousy, tyranny, decietfulness and rancor from their
hearts. He called on the people to break their
attachments to this world and dependence on those who
are enslaved by it, and to turn themselves with their
whole hearts to the Sustainer of the worlds, God
Almighty, seeking His good-pleasure, His guidance andHis mercy and
forgiveness.
He opened the door to the people to renew their
covenant with their Lord. Muslims and non-Muslims
alike, they came forth in masses to hear him, to
repent from their wrongdoing and to accept him as
their leader and guide to the path of God, accepting
to not associate partners with God, whether obvious or
subtle, to praise God and thank Him for His bountiful
favors, to follow the path of the righteous
precedessors in religion and right guidance, to avoid
all deviation and schisms in religion, to unify their
hearts and join as one hand under the love of God and
His prophets and saints. They turned their hearts from
love of the worldly life to love of the Hereafter and
from the pleasures of lust and fortune seeking to the
pleasures of God's love and acceptance of Hisordinances and
prohibitions.
In one of his lectures, which it is said were attended
by up to four hundred scribes, he said, "The walls of
religion are falling and their foundations have
cracked. Let us come together, O people of the earth
and rebuild what was ruined, reestablish what fell!
this is not acceptable. O Sun! O Moon! O Day! All of
you come! O People, the religion is crying for aid and
assistance, hoding its hands above its head in its
distress due to all the profligates, insolent ones,
innovators, perverters of the Divine Law, the heedless
folk, the unjust and tyrannical, those who falsify the
Divine Knowledge and lay claim to it when in fact itis not in their
hands.
"O Man! How hardened your heart has become! Even a dog
serves its master. He guards him, accompanies him in
his alks, hunts for him, guards his herd and looks up
to him with loyalty and hope that his master may grant
him a couple of morsels from his repast or put
something aside for him later. Reflect on tht and
compare it with your own fattening yourself on God's
bounties, and fully satisfying your lowly desires with
them, without ever obeying His commands or avoiding
what He has forbidden! You do not pay Him what you owe
him , you neglect His orders and you do not guard the
limits of what he has ordained on you." His Teachings
Abdul-Qadir Gilani, once gave his disciples the
following order, “Slaughter a chicken in a place where
no one can see you and return with it to me.” Some
people took the order literally and thought that they
merely had to keep this a secret. .
After a few hours, the disciples came back, each with
his slaughtered chicken. At the time of the evening
prayer one of them was still missing. He had not as
yet shown up. The shaykh said, “Where is so-and-so?”
No one knew. The time for the night prayer came and
went. The next day came and still no one knew what had
happened to the missing disciple. In the afternoon of
the next day the disciple came with the chicken in his
hand, but the chicken was still unslaughtered. The
shaykh asked him, “Where were you all this time?
Everyone brought their slaughtered chicken to me
except you. Why is that?” He answered, “O my shaykh,
your order to me was to slaughter this chicken in a
place where no one can see you. I tried all day
yesterday and all night and all morning today to find
a place where God is not present, where the Prophet
(s) is not present, and where you are not present, and
I could not find such a place. How could I slaughter
the chicken?” Shaykh Abdul Qadir said, “ Some of you
took the order literally, but you did not keep in your
heart that I am with my disciples, whereever they may
be. Others thought, "Our shaykh is greedy and wants to
stock up on chicken. It is bad manners on your behalf
to think in such a way. But your brother here knows
that I am in his heart twenty-four hours and that I
never leave him. His only desire was to obey my order
and to keep my respect, not seeking to understand the
reason for the order or to try to discover its
purpose. My son here is my successor who will teach
you the proper code of conduct and be a good examplefor you to follow:
"
His KnowledgeThough he was eminent one among the great saints, and
for that reason nicknamed al-Ghawth al-a`zam or the
Arch- helper, Sayyidina Abdul Qadir Jilani is also an
eminent jurist of the Hanbali school. His ties to the
Shafi`i school and to Imam Abu Hanifa have been
mentioned. He was the disciple of eminent saints, such
as Abu al-Khayr Hammad ibn Muslim al-Dabbas (d. 525)
and Khwaja Abu Yusuf al-Hamadani (d. 535), second in
line after Abu al-Hasan al-Kharqani (al-Harawi al-
Ansari's shaykh) in the early Naqshbandi chain ofauthority.
The most famous of Shaykh `Abd al- Qadir's works are:
* al-Ghunya li talibi tariq al-haqq (Sufficient
provision for seekers of the path of truth); it is one
of the most concise presentations of the madhhab of
Imam Ahmad ibn Hanbal ever written, including the
sound teaching of Ahl al- Sunna on `aqida andtasawwuf;
* al-Fath al-rabbani (The Lord's opening), a
collection of sermons for the student and the teacher
in the Sufi path and all those attracted to
perfection; true to its title, this book brings its
reader immense profit and spiritual increase;
* Futuh al-ghayb (Openings to the unseen), another
collection of sermons more advanced than the previous
one, and just as priceless. Both have been translatedinto English;
Due to his standing in the Hanbali school, `Abd
al-Qadir was held in great respect by Ibn Taymiyya,
who gives him alone the title "my Shaykh" (shaykhuna)
in his entire Fatawa, while he reserves the title "my
Imam" (imamuna) to Ahmad ibn Hanbal. He frequently
cites Gilani and his shaykh al- Dabbas as among the
best examples of latter- time Sufis.
Shaykh `Abd al-Qadir's miracles are too many to
number. One of them consisted in the gift of guidance
which was manifest in his speech and through which
untold thousands entered Islam or repented.
Al-Shattanawfi in Bahjat al-asrar mentions many of his
miracles, each time giving a chain of transmission.
Ibn Taymiyya took these reports to satisfy the
criteria of authenticity, but his student al-Dhahabi,
while claiming general belief in `Abd al- Qadir's
miracles, nevertheless affirms disbelief in many of
them. We have already seen this trait of al-Dhahabi in
his doubting of the sound report of Imam Ahmad's
admiration of al-Muhasibi. These are his words about
Gilani in Siyar a`lam al-nubala':
[#893] al-Shaykh `Abd al-Qadir (Al- Jilani): The
shaykh, the imam, the scholar, the zahid, the knower,
the exemplar, Shaykh Al-Islam, the distinguished one
among the Awliya... the Hanbali, the Shaykh of
Baghdad... I say: There is no one among the great
shaykhs who has more spiritual states and miracles
(karamat) than Shaykh `Abd al-Qadir, but a lot of it
is untrue and some of those things are impossible.
Wassallam.
=====
"Dervishhood is not for the sake of avoiding entanglement with the world; no, it's
because nothing exists but God."
- Mevlana Of The Whirling Dervishes.
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