Sunday, 29 April 2012

Wahhabiyyah say: "If he had knowledge of the unseen..."

An accusation was made regarding the blessed knowledge of the Unseen of the Beloved Prophet SallAllaho Alaihi wa Aalihi wa Sallam and few Ignorant Idiots linked it to the Quranic verse which tells us of the accusation of immorality made on our beloved Mother Umm al-Momineen Sayyidatuna Ayesha Radi Allahu Ta'ala Anha.

According to them, the beloved Prophet (SallAllahu Alaihi wa Sallam) was disturbed by it and didn't say anything before the revelation (wahi) was made (i.e. whether the accusation was true or not).


“If he had knowledge of the unseen, why did he remain silent for so many days?


The objection itself confirms that remaining silent is not proof of not knowing something
(it does not necessarily confirm it). Allah SubHanuhu wa Ta'ala did not reveal ayahs of her innocence for some days, so did He not have a clue about it?

The hadith in Sahih al-Bukhari clearly states,

والله ما علمت على أهلى إلا خيرا
“I know my wife to be only chaste.” 
[Sahih al-Bukhari, Kitab al-Maghazi, Baab Hadith al-Ifk, Hadith 4141]

This proves his knowledge but not revealing it before time. It is also not possible for Rasoolullah SallAllaho Alaihi wa Sallam to have been suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha because 

Allah said to the Muslims as a rebuke,
لولا إذ سمعتموه ظن المؤمنون والمؤمنات بأنفسهم خيرا وقالوا هذا إفك مبين
Why did Muslim males and females not think good in their hearts and immediately said, “This is clear falsehood?” [Surah Nur, Verse 12]

So before the revealing of innocence, it was compulsory on Muslims to think good of her and haram upon them to be suspicious.
– And the Prophet is definitely free (ma’sum) from haram. Thus, he was not suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha in the least. Yes, for him to say that it was a clear lie was not compulsory on him immediately because this was a domestic matter.

Now remains Rasoolullah SallAllaho Alaihi wa Sallam being distressed and why he remained silent.

Not knowing was not the cause of this. Consider an innocent person who is wrongfully accused of something. He knows that it’s a lie, but will still be distressed due to the fear of defamation.

People spreading these rumours, was also the reason for this dilemma. If the Holy Prophet (Peace and Blessings of Allah be Upon Him) did not wait for the revelation of the ayahs but immediately informed people of Sayyidah Aisha Radi Allahu Ta’ala Anha’s innocence, the hypocrites would have said,

 “See how he protects his family members.”

And Muslims would not have come to know of the rules of wrongful accusation. Also, the method of researching cases would not have been known and Sayyidah Ayesha Radi Allahu Ta’ala Anha would not have received the reward of patience that she demonstrated during this time.
In short, there were many wisdoms behind this delay in revealing her innocence.

It is also a rule of Islamic beliefs that the wife of a Prophet cannot be immoral. 

Allah states in the Holy Quran,
الخبيثات للخبيثين والخبيثون للخبيثات
“Impure women belong to impure men and immoral men to immoral women.”
 [Surah Nur, Verse 26]

The impurity spoken of here refers to fornication (zina). In other words, the consort of a Prophet can never be a fornicator. Yes, she can become a disbelievers (kafirah) because, although disbelief (kufr) is a major offense, it is not an immoral act. People think of fornication to morally incorrect, not kufr.

This is why the wives of the Prophets do not experience nocturnal dreaming (ihtilam).

A hadith states that Umme Salma was surprised to know that women also experience ihtilam – Mishkat, Kitab al-Ghusl.

 So does the Holy Prophet not know this rule of Beliefs (that a wife of a Prophet cannot be immoral)?

Is he unaware that Sayyidah Aisha Radi Allahu Ta’ala Anha is the wife of the Leader of the Prophets and that this type of behaviour cannot be displayed by her?

No, it was the Will of Allah to Himself to testify to the innocence of Sayyidah Aisha Radi Allahu Ta’ala Anha through the ayahs revealed so that all Muslims of the entire world can proclaim her chastity and greatness, even in Salah.

Thus, if Rasoolullah SallAllaho Alaihi wa Sallam personally revealed her innocence, all of these excellences would not have been obtained.

In short, he had knowledge but did not reveal it.

The grace of this matter is that when Zulaikha laid an accusation against Hadrat Yusuf Alaihis Salam, Allah Himself did not directly reveal his innocence but revealed it through an infant.

Similarly, when Sayyidah Maryam was wrongfully accused, He revealed her innocence through the infant Ruhullah.

However, when the beloved of His Beloved was accused, Allah did not proclaim her innocence through any angel or infant but Himself gave witness and recorded it in the Holy Quran!

This testimony came to be part of Iman and for the creation to understand the proximity of the Holy Prophet to Allah through it.

At this point, there are three terms that should be understood,

1. Jahl (ignorance) – To absolutely not know something
2. Nisyan (forgetfulness) – to previously have known something which did not stay in memory.
3. Zuhul (abstractedness) – To have something in memory but not pay attention to it.

Therefore, there are three types of people that can be deduced from the above. The first do not learn the Quran, the second memorize it but forget it and the third are complete huffaz of it, though if you ask them about any ayah, they will not answer because their concentration is not directed towards it. They are termed Jahil, Nasi and Zahil of the Holy Quran respectively.

At some instances, the Prophets can experience forgetfulness about particular things though they do not remain as such.

The Holy Quran speaks about Sayyidunah Adam,

فنسي ولم نجد له عزما
“He forgot and did not find any intent on his part.”
[Surah Taha, Verse 115]

The vision of Hadrat Adam Alaihis Salam was fixed on the Lawh-e-Mahfuz and all of these things before him. However, it was the Divine Will that he experiences forgetfulness (nisyan).

In search for an intercessor on the Day of Qiyamat, all Muslims, including the Muhadithin, Mufassirin and Fuqaha will approach the Prophets and request them to intercede (Shafa’at).

Neither will they do so not will they tell the people to go to Shafi’al Muznabin Muhammad Mustafa directly. They will say, “Go to Nuh,” “Go to Ibrahim”, etc. Maybe they can intercede for you people,” even though all of them have the belief in this world that only Muhammad-ur-Rasulullah SallAllaho Alaihi wa Sallam is the intercessor on the Day of Qiyamat.

This is an example of abstractedness (zuhul i.e. not paying attention to something). Thus, if the Prophet is questioned about something and immediately does not answer, zuhul is a possible reason for this,

وإن كنت من قبله لمن الغافلين
“Even though you were unconcerned about the incident of Yusuf before this”
 [Surah Yousuf, Verse 3]

“Ghafil” was the word used, “Jahil”.

A ghafil is someone who has knowledge of an incident but does not pay any attention towards it.

Haji Imdadullah Makki Alaihir raHma (whom the Opponents in Indo-Pak believe to be their Spiritual Guide and Leader) says:
 “People say that the Prophets Alaihim as-Salam and Awliya Alaihim ar-Rahma do not possess the Knowledge of the Unseen. I say that the men of truth perceive the Unseen whenever they cast their eyes around them. In fact, this perception is the knowledge of truth. Those who say that the Holy Prophet Hadrat Muhammad Peace and Blessings of Allah be Upon Him did not know about Hudaibiyah and Hadrat Ayesha Radi Allahu Ta'ala Anha are misguided. Attention is the pre-requisite for any knowledge.” [Shamaim-e-Imdadiyah, Page 110 – Anwaar-e-Ghaibiyah, Page 125]

Gulistan states that Hadrat Ya’qub Alaihis Salam was asked, “You have smelt the fragrance of Yusuf’s kurta from Egypt but did not know that he was in the well of Kinan?” He replied, “Our condition is like the fury of lightning, sometimes it is visible and sometimes it is not.”

It is proven from Quranic verses that Hadrat Ya’qub Alaihis Salam has knowledge that the Moon of Kinan, Hadrat Yusuf Alaihis Salam, was shining in Egypt.

He said,
وأعلم من الله ما لا تعلمون
“I know from Allah those things which you do not know.”
 [Surah Yusuf, Verse 86]

Commentating on verse 59, of Surah Aa’raf
Allamah Ismail Haqqi writes that Allah loves the crying of His beloveds. Hadrat Nuh cried so hard that his name became Nuh (the person who extensively weeps). The separation from Hadrat Yusuf Alaihis Salam was the visible cause of Hadrat Ya’qub Alaihis Salam’s crying, but in fact, this crying was the means of the extensive grandeur to be elevated. Hence, Hadrat Ya’qub Alaihis Salam’s crying was not because of being unaware of Hadrat Yusuf Alaihis Salam – rather,

المجاز الى الحقيقة لانه قنطرتها
“Figuration is the arcade leading to reality.”
 [Tafsir Ruhul Bayan, Vol 6, Page 85]

Hadrat Yusuf Alaihis Salam kept Benyamin back in Egypt through and artifice (hila). His brothers returned to swear that Benyamin had become a royal prisoner and even presented the testimony of the travellers in caravans. However, it was said,

بل سولت لكم أنفسكم
“Your lower-self (nafs) has taught you hila.”
 [Surah Yusuf, Verse 83]

In other words, Hadrat Ya’qub Alaihis Salam was trying to say,

“Hadrat Yusuf Alaihis Salam was separated from me by my children and Benyamin has also been separated from me by child (Hadrat Yusuf Alaihis Salam though a hila).”

This proves that he had true knowledge of the incident. To the uniformed, there were two sons of Hadrat Ya’qub Alaihis Salam, remaining in Egypt (Benyamin and Yahuda), but Hadrat Ya’qub Alaihis Salam said,

عسى الله أن يأتيني بهم جميعا
“Soon Allah will make the three meet me
.”  [Surah Yusuf, Verse 83]

Who was the third person?

 Of course it was Hadrat Yusuf Alaihis Salam.

When Zulaikha locked Hadrat Yusuf Alaihis Salam in the house to express bad thoughts., Hadrat Ya’qub Alaihis Salam came inside and, pressing his finger beneath his teeth, gestured to the following, “O my son, this is not your action. You are the son of a prophet.”

The Holy Quran states about it,

وهم بها لولا أن رأى برهان ربه
“He too would have made the intent of Zulaikha if he did not see the proof of his Lord.”
 [Surah Yusuf, Verse 24]
It should be kept in mind that the brothers of Hadrat Yusuf Alaihis Salam informed Hadrat Ya’qub Alaihis Salam that wolves had eaten his son. However, through the shirt of Hadrat Yusuf Alaihis Salam and the message of the wolves, Hadrat Ya’qub Alaihis Salam knew that they were false. The wolves submitted to him, “The fleshes of the Prophets are haram for us.”  Tafsir Khazin and Ruhul Bayan, Surah Yusuf

So why did he not go into the wilderness to find his son?

This is also proof that he had information of something but kept it a secret. He knew that he would eventually meet his son in Egypt.

So, is it possible
that Hadrat Ya’qub Alaihis Salam is aware of the actions of his sons yet Sayyiduna Rasulullah SallAllaho Alaihi wa Sallam has no clue of the condition of Sayyidah Aisha Radi Allahu Ta’ala Anha?

Verily, Allah grants him insight but blesses him with measures to control his knowledge.

In other words, he does not disclose any secret without Allah’s wish.

الله أعلم حيث يجعل رسالته
“Allah knows best where to place His message (Prophethood)”
[Surah Anam, Verse 124]


Surat Ţāhā (Ta-Ha) - سورة طه

Allah asks Musa `alayhi as-salaam (peace be upon him),
“What’s in your right hand?”
Musa said, “This is my staff, I walk with it, I rest with it, I look after my flocks with it. I protect myself with it.”

Did Allah NOT KNOW? What was in Musa (as)’s RIGHT HAND?
And why did Musa (as) need to explain in detail of what was in his right hand?


Watch video in Urdu: Here


 (صلى الله عليه وسلم


(Edited by ADHM)

Thursday, 26 April 2012

The Book of the Secret of Secrets and the Manifestation of Lights – (Kitab Sirr al-Asrar wa Mazhar al-Anwar)

Kitâb Sirru-l Asrâr wa Mazharu-l Anwâr
(The Book of the Secret of Secrets and the Manifestation of Lights)

Al-Syed Muhiyudin Abu Muhammad
Abdal Qadir al-Gilani al-Hasani wal-Hussaini (RA)
Ghaus-e-Azam (b.470–d.561 AH) (1077–1166 AD)



The beginning of creation [ibtida' al-khalq]

You should know—may Allah enable you to achieve what is dear and pleasing to Him!-that Allah (Exalted is He) first created the spirit of Muhammad (Allah blesshim and give him peace) from the light of His Beauty

As Allah (Almighty and Glorious is He) has told us:

I created the spirit of Muhammad (Allah bless him and give him peace) from the light of My countenance.

As the Prophet (Allah bless him and give him peace) has said:

The first thing that Allah created was my spirit [ruh]. The first thing that Allah created was my light [nur]. The first thing that Allah created was the pen [qalam]. The first thing that Allah created was the intellect ['aql]. 

This means that they are all one thing, that being the 
Muhammadan Reality [al-Haqiqat al-Muhammadiyya], but it is called a "light [nur]" because it is pure and unclouded by the darknesses of Majesty. As Allah (Blessed and Exalted is He) has said:

There has now come to you from Allah
qad ja'a-kum mina 'llahi
a Light, and a clear Book.
Nurun wa Kitabun mubin
. (5:15)

It is also called an "
intellect ['aql]," because it comprehends universal truths [kulliyyat]. It is also called a "pen [qalam]," because it is an instrument for the transmission of knowledge, just as the pen is an instrument in the realm of letters [of the alphabet].

The Muhammadan spirit is thus the quintessence of all entities, the first of all beings and the origin of them all

As he has said (blessing and peace be upon him):

I am from Allah and the believers are from me.

Allah created all the spirits from him in the realm of Divinity [Lahut], and in the finest real formation. "
Muhammad" is the name of all human beings in that realm, and he is the original home.

Then, when four thousand years had passed, Allah created the Heavenly Throne ['Arsh] from the light of the eye of Muhammad (Allah bless him and give him peace), and from the Heavenly Throne He created the rest of existing entities. Then He reduced the spirits to the lowest level of existence, meaning the physical bodies. As Allah (Exalted is He) has said:

Then We reduced him [the human being]
thumma radadna-hu
to the lowest of the low.
asfala safilin. (95:5)

In other words, the first descent was from the realm of Divinity [Lahut] to the realm of Omnipotence [Jabarut]. Between the two Sanctuaries, Allah (Exalted is He) clothed them with the light of Omnipotence, which is the royal spirit [ruh sultani]. Then he sent them down, in this attire, to the realm of Sovereignty [Malakut], and He clothed them with the light of Sovereignty, which is the immaterial spirit [ruh ruhani]. Then He sent them down to   the realm of Dominion [Mulk], and He clothed them with the light of Dominion, which is the physical spirit. Then from it Allah created the bodies. As He has said (Exalted is He):

Out of it [the earth] We created you,
min-ha khalaqna-kum
and into it We shall send you back again,
wa fi-ha nu'idu-kum
and We shall bring you forth from it a second time.
wa min-ha nukhriju-kum taratan ukhra. (20:55)

Then Allah (Exalted is He) commanded the spirits to enter the bodies, so they entered at Allah's command (Exalted is He). As He has said (Almighty and Glorious is He):

And I breathed into him of My Spirit.
wa nafakhtu fi-hi min Ruhi. (38:72)

When the spirits became attached to the physical bodies, they forgot the covenant they had contracted on the day when Allah asked them: "Am I not your Lord?" and they said: "Yes indeed!"3 Because of this, they did not return to the original home, but the All-Merciful Source of Help took pity on them. He sent down Heavenly Books to remind them of that original home. As He has said (Exalted is He):

We sent Moses with Our signs, [saying]:
wa la-qad arsalna Musa bi-ayati-na
"Bring your people forth from darkness into light,
an akhrij qawma-ka mina 'z-zulumati ila 'n-nuri
and remind them of the days of Allah."
wa dhakkir-hum bi-ayyami 'llah. (14:5)

In other words: "Remind them of the former days of communion with Him, in the company of the spirits."

All the Prophets came into this world and went away to the Hereafter because of this admonition, but few human beings took heed, longed for their original home and returned to it, until Prophethood was assigned to the supreme Muhammadan spirit, the seal of the Mission and the guide away from error. Allah sent him to those heedless people, to open their eyes from the sleep of heedlessness, so he summoned them to Allah (Exalted is He), to contact with Him and the meeting with His sempiternal Beauty. As Allah (Exalted is He) said to him:

Say: "This is my way: I call to Allah
qul hadhihi sabili ad'u ila 'llah:
with insightful knowledge, I and whoever follows me."
'ala basiratin ana wa mani 'ttaba'a-ni. (12:108)

The Prophet (Allah bless him and give him peace) once said:

My Companions are like the stars. Whomever of them you follow, you will be guided aright.

Insight comes from the eye of the spirit, which opens within the heart of the saints [awliya']. That is why it is not acquired by knowledge of the external world, but only by knowledge of the inner Presence. As Allah (Exalted is He) has said:

And We taught him knowledge from Our Presence.
wa 'allamna-hu min ladun-na 'ilma. (18:65)

It is therefore necessary for the human being to acquire that eye, and so become one of the masters of insight, by taking instruction from a saint, a spiritual guide whose teaching concerns the realm of Divinity [Lahut].

O brethren! Wake up, and hasten to forgiveness from your Lord through repentance! As Allah (Exalted is He) has said:

And hasten to forgiveness from your Lord,
wa sari'u ila maghfiratin min Rabbi-kum
and a Garden as wide as the heavens and the earth,
wa jannatin 'ardu-ha 's-samawatu wa 'l-ardu
which has been made ready for those who are truly devout.
u'iddat li'l-muttaqin. (3:133)

Embark upon the path, and return to your Lord with these spiritual caravans. The path will soon be cut off, and no travelling companion will be found. We have not come to settle in this vile, dilapidated world, nor for the sake of eating, drinking, and satisfying crude natural instincts. Your Prophet is waiting, sorrowful for your sake.
As he said (peace be upon him):

My sorrow is for the members of my Community who will come in later times.

The knowledge that is sent down to us is twofold: exoteric and esoteric, meaning the sacred law [shari'a] and direct understanding [ma'rifa]. Allah (Exalted is He) has commanded us to apply the sacred law to our outer being, and direct understanding to our inner being, so that the combination of the two will result in knowledge of Reality [Haqiqa], just as fruit is produced by the tree and the leaves. As Allah (Exalted is He) has said:

He has partitioned the two seas.
maraja 'l-bahraini
They meet, [but] between them there is a barrier
yaltaqiyan: baina-huma barzakhun
that they do not overpass.
la yabghiyan. (55:19,20)

Reality cannot be attained, and the goal cannot be reached, by exoteric knowledge alone. Perfect worship is accomplished by means of both forms of knowledge, not one without the other. As Allah (Exalted is He) has said:

I did not create the jinn and humankind
wa ma khalaqtu 'l-jinna wa 'l-insa
except to worship Me.
illa li-ya'budun. (51:56)

In other words: "to know and understand Me." If someone does not know and understand Him, how can he worship Him? Direct knowledge is attainable only by removing of the veil of the lower self [nafs] from the mirror of the heart, and cleaning and polishing that mirror. It will then reflect the beauty of the treasure hidden in the secret of the heart's core. Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:

I was a hidden treasure and I wished to be known, so I created Creation.

It is clear, therefore, that Allah (Exalted is He) created the human being to know and understand Him.

Direct knowledge is of two kinds: knowledge of the attributes [sifat] of Allah (Exalted is He), and knowledge of His Essence [Dhat]. Knowledge of the attributes is experienced by the physical body in both domains [this world and the Hereafter], while knowledge of the Essence is experienced by the holy spirit in the Hereafter. As Allah (Exalted is He) has said:

And We supported him [Jesus] with the holy spirit.
wa ayyadna-hu bi-Ruhi 'l-Qudus. (2:87)

They [who know the Essence] are likewise supported with the holy spirit.

These two experiences are attainable only by means of two forms of knowledge, the exoteric knowledge and the esoteric knowledge mentioned above. As the Prophet (peace be upon him) once said:

Knowledge ['ilm] is twofold: knowledge conveyed by the tongue, that being Allah's testimony to His servants, and knowledge conveyed by the heart, that being the knowledge that is useful for the attainment of the goal.

First of all, the human being needs knowledge of the sacred law, in order to provide the body with sufficient education in the realm of the attributes, that being the realm of the stages of development. He then needs esoteric knowledge, in order to provide thespirit with education in its own realm of understanding. That can only be achieved by abstaining from all practices that are incompatible with the sacred law and the spiritual path [tariqa]. Its achievement requires the endurance of personal and spiritual hardships, for the sake of pleasing Allah (Exalted is He), without hypocritical display [riya'] and the pursuit of fame [sum'a]. As Allah (Exalted is He) has said:

So whoever hopes for the meeting with his Lord,
fa-man kana yarju liqa'a Rabbi-hi
let him do righteous work,
fa-l'-ya'mal 'amalan salihan
and let him give no one any share at all
wa la yushrik
in the worship due unto his Lord.
bi-'ibadati Rabbi-hi ahada. (18:110)

The realm of direct knowledge is the realm of Divinity [Lahut], and that is the original home, in which the holy spirit was created in the finest formation. What is meant by the holy spirit is the real human spirit, which was installed in the core of the heart, and which becomes manifest through repentance, instruction, and constantly declaring: "There is no god but Allah [la ilaha illa 'llah]." This declaration is first made with the tongue, then with the inner being, when the heart has become alive.

The Sufis have called the inner being "the child of the spiritual concepts [tifl al-ma'ani]," because it arises from the sacred conceptions. It is called a child for several reasons:

1. It is born from the heart, as the child is born from the mother, then reared by the father as it steadily grows to maturity.

2. Just as worldly knowledge is taught to ordinary children, spiritual knowledge is taught to this special child.

3. The ordinary child is unsoiled by the filth of external sins, and this special child is likewise pure and unstained by the filth of polytheism [shirk], heedlessness and physicality.

4. In the case of this special child, the purity of form is even greater, so it is seen in dreams in a shape like that of the angels.

5. Allah (Exalted is He) has described the attendants of the Garden of Paradise in terms of childhood [tifliyya], in His saying (Almighty and Glorious is He):

There wait on them immortal boys.
yatufu 'ala-him wildanun mukhalladun. (56:17)

And there go round, waiting on them,
wa yatufu 'alai-him
young boys of theirs,
ghilmanun la-hum
as if they were hidden pearls.
ka-anna-hum lu'lu'un maknun. (52:24)

6. The name "child" conveys a sense of its gentleness and its cleanliness.

7. The name "child" is used metaphorically, to indicate its connection with the body and its likeness to the human form, but only for the sake of comparison, not for the purpose of belittlement. It refers to this "child's" initial state.

This "child" is the real human being, because he has a connection with Allah (Exalted is He), so the body and physicality are not unlawful to him. As the Prophet (Allah blesshim and give him peace) once said:

I have a time with Allah, when there is no space for any angel brought near [to the Lord], nor for any Prophet sent as a Messenger.

This [Prophet sent as a Messenger] refers to the human nature of the Prophet (Allahbless him and give him peace). The angel brought near [to the Lord] refers to his spirituality, which was created from the light of Omnipotence [Jabarut], as was the angel, so it has no entry into the light of Divinity [Lahut]. The Prophet (blessing andpeace be upon him) also said:

Allah has a Garden in which there are no houries, no palaces, no honey and no milk, but where one gazes only at Allah's countenance (Exalted is He).

As Allah (Magnificent is His Majesty) has said:

Faces on that day will be resplendent,
wujuhun yawma'idhin nadira:
looking toward their Lord.
ila Rabbi-ha nazira. (75:22,23)

As the Prophet (peace be upon him) said:

You will see your Lord as you see the moon on the night when it is full.

If the angel and the physical body entered into these realms, they would be burned to ashes. As Allah (Exalted is He) has said in the Sacred Tradition
 [Hadith Qudsi]:

If I disclosed the splendors of My Majesty, I would burn up everything as far as My eye can   see.

As Gabriel (peace be upon him) said: 
"If I had drawn nearer by a fingertip, I would have been set on fire."

Books by Shaykh
 ‘Abd al-Qadir al-Jilani (RA)

78 discourses, fairly short and to the point but very powerful.

62 discourses definitely longer, given in the Ribaat and Madrasa in Baghdad AH 545-546.

45 discourses, also in the same locations, given in the year AH 546.

This is a collection of various sayings and short sections of what the Shaikh said.Generally it is found at the end of the hand copied Arabic manuscripts of Fath ar-Rabbani.

also known in the Indian sub-continent as Al-Ghunya li-Talibin
These five volumes, written by the Shaikh at the request of one of his murids, is a comprehensive guide to all aspects of Islam, both the inward and the outward.

These are 15 letters originally written in Persian by Shaikh 'Abd al-Qadir to one of his murids.

A Salawat by Shaykh Abd al-Qadir by way of inspiration from Allah.

Contains many concise answers to very important questions regarding a variety of topics.

Contains many special invocations taught to us by the Shaikh for their special blessings.

Contains the story excerpted from Necklaces of Gems of the Shaikh's struggle with the Devil Armies, Iblis himself, and his lower self (nafs)


"O Allah! Send thy blessings on our Master, Muhammad, whose light was created before anything else in this world and whose appearance became mercy and signal boon for all the creatures, equivalent to all those created previously and hereafter equal in number with the lucky and unlucky ones; and send thy blessing and bounties on him in the number which is impossible to be counted even, and which may be spread all over, and also that kindness and mercy which has neither beginning nor end, and which is always fresh and fine with your kindness, and the same blessings on his Family and Companions permanently".

This durood was very dear to Sultan ul-Awliya Shaykh Abdul Qadir al-Jilani (r.a.). He has ended all of his works and lectures with this durood.



Hādra From Baghdad 

Video : Here

Shrine of
Syed Abdul Qadir Gilani (RA) 

Gilani Mosque

(Google Earth)
Al Sa’doon St
Kifah, Baghdad, Baghdād, Iraq
Shaikh Omar Street
Khulanii Square
Mohamed al- Qasim Expressway
Camp Gaylani
Imam Ali Street

Ya Ghaus-e-Azam


(Edited by ADHM)