Abdul Qadir Jilani Legacy in the Science of Hadith

Remembrance of the Pious: Shaykh ꜤAbd al-Qādir al-Jīlānī رَحْمَةُ اللهِ عَلَيْه and the Science of Hadith

The history of Islam records the luminous accounts of such esteemed saints who, through their scholarly insight, practical example, and spiritual guidance, rendered such invaluable services in various fields of the true religion that they will be remembered for all time. Among these sacred personalities, the esteemed name of Sayyidunā Muḥy al-Dīn, Ghawth al-AꜤẓam, Shaykh Ꜥ Abd al-Qādir al-Jīlānī رَحْمَةُ الـلّٰـهِ عَـلَيْه shines as brightly as the sun and the moon. His personality embodied a rare comprehensiveness, uniting all aspects of Shariah and Ṭarīqah, knowledge and gnosis, asceticism and piety, as well as preaching and guidance. In his sermons, alongside the literal explanation of the blessed sayings of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , their ethical, spiritual, and social dimensions were expounded with profound wisdom.

Imam Shams al-Dīn al-Dhahabī رَحْمَةُ الـلّٰـهِ عَـلَيْه counted Ghawth al-AꜤẓam رَحْمَةُ الـلّٰـهِ عَـلَيْه among the Hadith scholars (muḥaddithīn) and mentioned him in his book, Al-MuꜤīn fī Ṭabaqāt al-Muḥaddithīn, as follows:

”القطب الشیخ الامام عبد القادر بن ابی صالح عبد اللہ بن جنکی دوست الجیلی الحنبلی“[1]

Imam al-Dhahabī رَحِمَهُمُ الـلّٰـهُ states in Tārīkh al-Islam: Shaykh Ꜥ Abd al-Qādir al-Jīlānī رَحْمَةُ الـلّٰـهِ عَـلَيْه studied the science of Hadith from Hadith scholars such as Abū Bakr Aḥmad b. Muẓaffar al-Tammār, Abū Ghālib al-Bāqilānī, Abū al-Qāsim b. Bayān al-Razzāz, Abū Muhammad JaꜤfar al-Sarrāj, Abū SaꜤd b. Khashīsh, and Abū Ṭālib b. Yūsuf رَحِمَهُمُ الـلّٰـهُ . Esteemed Hadith scholars such as Imam Abū SaꜤd al-SamꜤānī (author of Ansāb), Imam Ḥāfiẓ ꜤAbd al-Ghanī al-Maqdisī (author of Mughni), and Imam Muwaffaq al-Dīn b. Qudāmah al-Ḥanbalī رَحِمَهُمُ الـلّٰـهُ narrated hadith from him.[2]

It is mentioned in Qalāʾid al-Jawāhir that when Muḥy al-Sunnah wa al-Dīn, Ꜥ Abd al-Qādir b. Abū Ṣāliḥ al-Jīlānī went to Baghdad, he studied the science of Hadith and attained mastery in it. He excelled in the sciences of Hadith, jurisprudence, preaching, and spiritual realities.[3]

The renowned literary scholar, Shams al-Barelwī رَحْمَةُ الـلّٰـهِ عَـلَيْه , mentions: “Such was the profound insight of Ghawth Pāk رَحْمَةُ الـلّٰـهِ عَـلَيْه into the noble Hadith that his own teachers, while granting him the chain of narration (sanad), would say: ‘O Ꜥ Abd al-Qādir! We are giving you the chain for the words of the Hadith; as for the meanings of the Hadith, we ourselves benefit from you, for some of the insights you have expressed are beyond our understanding.’”[4]

In his sermons, Ghawth al-AꜤẓam رَحْمَةُ الـلّٰـهِ عَـلَيْه would sometimes cite prophetic hadith and, through their explanation and clarification, offer guidance and admonition. For example:

The Soundness and Corruption of the Heart

It is stated in a hadith:

"Verily, in the body of a person there is a piece of flesh; when it is sound, the whole body becomes sound, and when it is corrupt, the whole body becomes corrupt. Listen! It is the heart."[5]

In the commentary of this noble Hadith, Ghawth al-AꜤẓam رَحْمَةُ الـلّٰـهِ عَـلَيْه explains: "The soundness of the heart comes from piety, trust in Allah Almighty, affirming His Oneness, and sincerity in deeds. Its corruption stems from the absence of these matters. The heart is like a bird in the cage of the body; what truly matters is the bird, not the cage."[6]

A Believer is the Mirror of Another Believer

It is stated in a hadith:

"A believer is the mirror of another believer."[7]

After mentioning this hadith, Ghawth al-AꜤẓam رَحْمَةُ الـلّٰـهِ عَـلَيْه said: "A Muslim advises his fellow Muslim brothers and is their sincere well-wisher. He reveals to them matters that are hidden from them and distinguishes their virtues from their flaws. He helps them recognize what is beneficial and harmful for them. Pure is the One who has placed sincere concern for the creation in my heart and made it my greatest objective. I am a well-wisher, seeking no recompense; my reward is with Allah Almighty, which I shall receive. I am not a seeker of this world or the Hereafter. I am not a slave to this world or the Hereafter, other than Allah. I only worship and serve Allah Almighty, who is the Creator, the Unique, the One, and the Eternal. Your success is my joy, and your ruin is my sorrow. When I see the face of my true disciple, who has achieved success at my hands, I feel fulfilled, nourished, and rejoice in it."[8]

The Pious are Free from Affectation

It is stated in a hadith:

"I and the pious of my Ummah are free from affectation (takalluf)."[9]

After mentioning this hadith while admonishing people at the Qādiriyyah school, Ghawth al-AꜤẓam رَحْمَةُ الـلّٰـهِ عَـلَيْه said: "A pious person does not engage in affectation in the worship of Allah Almighty, because the worship of Allah Almighty becomes his second nature. The pious worship Allah Almighty both outwardly and inwardly. However, the hypocrite engages in affectation in every state, especially in the worship of Allah. He performs it with pretension outwardly but abandons it inwardly."[10]

Blessing Lies with the Elders

It is stated in a hadith:

"Blessing is with your elders."[11]

In the commentary of this hadith, Ghawth al-AꜤẓam رَحْمَةُ الـلّٰـهِ عَـلَيْه states that the meaning of this saying of the Master of both worlds صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is not merely seniority in age. Rather, along with seniority in age, it implies compliance with the divine commands and abstention from the prohibitions, and adherence to the Book, the Sunnah, and piety. In reality, the one who follows Allah Almighty and the Noble Messenger صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is truly great. How many people are old in age for whom it is not even permissible to show respect or offer greetings, and there is no blessing in seeing them. The great elders are those who are pious, righteous, God-fearing, who act upon their knowledge, and are sincere in their actions. The great ones are those whose hearts are pure and who turn away from all besides Allah Almighty. The great ones are the people of the heart who possess the gnosis of Allah Almighty, act for His sake, and are near to Him.[12]

The Sign of a Hypocrite

It is stated in a hadith:

"When a hypocrite speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays that trust."[13]

After mentioning this noble Hadith, Ghawth al-AꜤẓam رَحْمَةُ الـلّٰـهِ عَـلَيْه says regarding the signs of a hypocrite: "These three traits are found in a hypocrite, as mentioned by the Master of both worlds صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم . Whoever is free from these three traits is certainly free from hypocrisy. These qualities are a touchstone and a means of distinguishing between the people of faith and hypocrisy. So, take hold of this criterion. Take this mirror and look at the face of your heart within it, and look closely to see whether you are a believer or a hypocrite, a monotheist or a polytheist."[14]