Hazrat Ghaus-ul-Azam Shaikh Abdul Qadir Jilani r.a.

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TABLE OF CONTENTS

Parentage Early Life........................................................................................................................2

Education.........................................................................................................................................7

Spiritual Advancement....................................................................................................................8

Public Life.....................................................................................................................................10

Preaching.......................................................................................................................................16

Writings & Teachings....................................................................................................................29

Spiritual Developments.................................................................................................................39

The Beginning Of Spiritual Life....................................................................................................42

The Travail Of Seeker...................................................................................................................44

Karamat (Miracles)........................................................................................................................46

Parting Admonitions......................................................................................................................55

Reference.......................................................................................................................................60

Raja Hamza Javed 03335199328 [email protected]

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PARENTAGE EARLY LIFE Syedina Ghous-ul-Azam is not only known as the greatest of all helpers, but was also a great

preacher, a great educationalist, a great moralist and a great doctor of Muslim law. He was the

glory of the learned and the light of Islam; the Spokesman of theologians, the Interpreter of men

of spiritual knowledge, the unique Leader of Leaders; the Leader of nations; the Chief of the

chiefs; the Succourer of men and the Jinn; the Reviver of Religion; possessed of very high and

perfect spiritual knowledge; and hailed as the Honour of Religion

In Persia, in a place called Naïf in the district of Jilan, in the South of the Caspian Sea, there

lived a pious and God fearing man. He was Hazrat Abu Saleh Jangi Dost. He used to spend most

of his time in the contemplation and love of Allah (God).

Once he was sitting on the bank of a river in deep contemplation, when upon opening of his eyes,

he saw an apple floating down the river. The apple, which reached him near the bank, was taken

up and eaten by him. Soon after, his conscience questioned the propriety whether the apple eaten

by him was lawful. He got up and walked along the bank of the river towards the sides from

where the apple had come; in order to find out the owner of the garden where from the apple had

fallen into the river. Hazrat intended to pay him the price for the apple in order to make the

energy derived from that apple lawful, since he had eaten it, without his permission.

After a long journey, he reached a spot where appeared a large garden on the bank of the river,

which convinced him that the apple eaten by him had fallen from that garden. Upon inquiry he

learnt that the garden belonged to Hazrat Abdullah Sawmai. Hazrat Abu Saleh approached him

and begged his pardon for eating the apple of his garden without his prior permission. Such

approach made Hazrat Abdullah Sawmai to perceive that Hazrat Abu Saleh was a pious and a


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noble man. He therefore, asked him to pay the price of the apple before his request for pardon

was considered. The price was to serve under him as long as he desired. Hazrat Abu Saleh

agreed to serve Hazrat Abdullah Sawmai for as long a period as his service was considered

necessary.

After a few years service, Hazrat Abu Saleh asked the owner of the garden to grant him pardon

and release him. Hazrat Abdullah Sawmai, before pardoning and allowing him to leave, asked

Hazrat Abu Saleh to agree to marry his daughter who, he was told, was blind, deaf, lame and

paralytic of hands. After marriage he was also to stay with them until a child was born to them.

These were the qualifying conditions of his release.

In order to obtain his pardon, Hazrat Abu Saleh Jangi Dost agreed to the proposal and the

marriage was accordingly fixed up. When he entered the chamber of the bride, he saw instead a

beautiful and healthy lady. He turned his eyes from he assuming that he had entered a wrong

chamber because the lady before him did not tally with the description given to him.

By his Kashf (Clairvoyance) Hazrat Abdullah Sawmai understood the predicament of Hazrat

Abu Saleh about his bride. He called him and explained to him that he had stated that his

daughter was blind, because her eyes never fell upon any outsider other than members of their

family; she was said to be deaf, because she had never heard untruthful statements; she was

supposedly lame, because she never undertook and stepped on towards committing acts, alien to

the laws of Islam.

Such a description of his wife enlightened Hazrat Abu Saleh with a new light and he began to

live happily with his wife whose name was Umul Khair Fatima. She was the pious daughter of

Hazrat Abdullah Sawmai, who was himself a great Sufi and Saint of his time and was a direct

descendent of Hazrat Sayidina Imam Hussain (R.A)

In this Saiyed family of Saints, Hazrat Umul Khair Fatima gave birth to a son in 470 Hijri during

the month of Rabi-ul-Akhir. The child was named Abu Muhammad Abdul Qadir. Abu

Muhammad was his Kuniet that is the name by which he was familiarly called by relatives and

neighbors.


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Some of the Saints of the time of foresaw the birth of his Imam-ul-Auliya Saiyidina Abdul Qadir

Jilani. Hazrat Abu Bakar Bin Hawara once told some of his disciples that in the near future a

great Wali (Saint) would be born in Ajam a non-Arab country who would be God fearing and

highly respected by the people of his time and thereafter. His foot will be on the neck of all

Walis (Saints) and Walis of his time would testify to the truth of his claim. Another Saint, Hazrat

Ahmed Abdullah Bin Ahmed stated about 468 AH, that shortly a child would be born in Ajam

whose miracles would be numerous and whose rank among Walis (Saints) would be very high.

From the above details, it will appear that Saiyidina Abdul Qadir Jilani was a direct descendent

of Hazrat Imam Hassan Ilaihe-salam (R.A) on his fathers side. From his mother’s side he

descended from Saiyidina Imam Zainul Abedin Ilaihe-salam son of Hazrat Imam Hussain Ilaihe-

salam. He was therefore both a Hassani and Hussaini Saiyed tracing his lineage thereby to the

two grandsons of Nabi Muhammad Mustafa (Sallalahu Alaihi WA Sallam).

All the writers agree that the age of Hazrats mother was much above the normal age of child

bearing, when this great Saint of Jilan was born to her. Despite having taken birth in such an

advanced age of his mother, he was nevertheless, possessed of all the good faculties normally

expected of a healthy child. The child was a born Wali (Saint). From the very birth, he was

endowed with germs of Psychic powers. His Wilayat was obviously felt from his infancy.

His first Karamat was witnessed, when as an infant child during the month of Ramzan, he would

take his mothers milk only at night and not during daytime. This fact has been proved on the

evidence of his mother. Once the new moon of the month of fasting was not visible in the

evening on account of clouds. In the morning people came to his mother to inquire whether the

day was the first of Ramzan. She replied that her child did not take her milk during daytime,

which indicated that the day was the first of Ramzan.

As a child, Saiyidina Hazrat Abdul Qadir would not play with other children. The Psychic

powers, which were exhibited by him in his infancy, naturally developed as he grew up, and

were visible in all the stages of his holy life. Once the children of the vicinity, where Saiyidina

Abdul Qadir with his mother was living, invited him to play. He led the game and asked all the

children to say IL-LAL-LAH, when he would recite LA-ILAHA. This play of the children


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reciting LA-ILAHA-ILLALLAH (There is no God but God) could very well show the

inclination and pursuits of the Leader.

He was quiet and sober from his early childhood and was generally disposed towards

contemplation. His mother and his maternal grandfather, who themselves were, Walis (Auliya

karaam) naturally gave him the training that was necessary for a Wali. It may be said, that he was

brought up in the cradle of Sufism. Whenever he thought of playing, he will hear a voice

questioning him where he was going. At this, he would be frightened and would run back to take

shelter in his mothers lap.

At the age of ten, however, he attended school. The teacher would ask his fellow students to

make room for the Wali of Allah to sit in the class. He lived in Jilan up to the age of 18 years. In

one day Hazrat would learn by heart as much of his lessons as others would take a week to

master. One day, he was going to the fields for an excursion. A plough bullock was ahead of

him. The animal suddenly turned round and seemed to tell him that he was not born for the

purpose of utilizing his time on excursions. Frightened at this incident, he turned back to his

house and climbed its roof. With his spiritual vision, he saw vast assembly standing on Jabl-ul

Arafat.

He then requested his mother to dedicate him to ALLAH (GOD) and also allows him to proceed

to Baghdad, which was then famous in the Muslim World as a great seat of learning for the

acquisition of knowledge. The desire to acquire knowledge was intensely burning in the Hazrats

heart and he overcame the love his mother, his hearth and home, for the sake of ALLAH. He was

not deterred by the prospect of hardships of a long and dangerous journey, and residence in a

remote city without friends or relatives.

When his mother heard the proposal, she shed silent tears as she perceived that on account of her

old age, she was not destined to see her dear son again, whom she had brought up so carefully

and tenderly, after the death of her husband long age. But the Saintly Lady would not stand in the

way of his devotion of ALLAH.


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She sewed forth dinars (Gold Coins) into his garment, so that they might not easily be lost. It was

his half share of the money left by his father. The other half was kept for his brother. He soon

joined a small caravan, which was going to Baghdad.

From the time of his childhood, he had never uttered falsehood, but despite this trait of his

character, his mother at the time of parting, took a vow from him that he should not tell even one

lie under any circumstances. They then parted with heavy hearts. The separation between the son

and the mother was pathetic and sublime. It was no less similar to that of the leading of Hazrat

Ismail by his father, Saiyidina Hazrat Ibrahim for sacrifice under divine orders, as the separation

in either case was not for wealth, rank or fame, but for the sake of ALLAH.

The caravan passed quite safely as far as Hamadan, but beyond that place, a gang of sixty

robbers fell upon the caravan and plundered it, but none laid violent hands upon Hazrat, taking

him to be a penniless, religious youth. One robber however, questioned him whether he had

anything with him. He readily said he had forty dinars sewed into his garment. The man took it

as a joke and went away. Another robber also asked the same question from Hazrat, and on

receiving the same reply, moved off. They reported the incident to the leader of the gang, who

ordered the production of them youth before him. Accordingly, when he was taken before the

gang leader, he said the same thing, which he had stated before. The garment was then cut open

and the forty dinars were found.

On seeing the "dinars" the leader was astounded and asked Hazrat what had made him to tell the

truth when he knew that he too would be robbed. He replied that he had promised his mother not

to tell a lie under any circumstances. Hazrat added that if he had told a lie on the very first stage

of his journey undertaken for the sake of acquiring knowledge of religion, he would obviously

have no chance of acquiring any real knowledge of religion at subsequent stages of his career.

Upon this, the robber realizing the felonious life he and his companion’s lad led, burst into tears

and said that he had been breaking the commands of God throughout his life, while a youth was

so conscientiously fulfilling his vow made to his mother.

By placing his hands upon the hands of Hazrat, the leader of the robbers solemnly vowed to give

up robbery. The other robbers also followed their leader and repented. The robbed belongings


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were returned to their owners. The conversion of the gang of robbers was not only due to Hazrats

strict adherence to truth but to his psychic powers also. Most of the authorities are of the opinion

that this incident showed the greatness of Syedina, in the making. Had his nature not been

truthful in origin, such a courageous and unwavering stand for truth, even in the face of such

heavy odds, would not have been possible for him.

EDUCATION In Baghdad, Hazrat studied several subjects, under many famous Savants of Islam. He studied

Fiqah under Qazi Abu Saeed Mubarak bin Mokarrimi, Abu Ofa Ali Bin Aqil and very many

other learned teachers. He learned Hadith and his teachers included the famous Abu Ghalib

Ahmed and Abu Qasim Ali. He acquired proficiency in Arabic literature under the learned Abu

Zakaria Yahya Tabrizi, who was at that time the principal of Madrasa Nizami.

During his stay in Baghdad, he established, by his conduct, that he was truthful and extremely

charitable. During his stay, although he had to endure great hardships, by dint of the natural

talents and devotion, he very soon became the Master of Quran, Fiqah, Hadith and Arabic

literature, with all its connected branches.

He was once teaching Quran and a verse was erad. Several interpretations of the verse citing

previous interpretations were quoted. In addition to these interpretations, so many other aspects

and meanings of the verse were explained in detail, that Sheikh Jamal-din bin Jowzi, who was

amongst the audience and was himself a renowned author of his time, admitted to a companion

of his, that he knew of only eleven out of the forty different explanations of the verse given by

Hazrat Ghosul Azam.

In 521 Hijri, Hazrat Abu Saeed Mubarik Bin Mokarrimi made over his Madrasa to Saiydina

Abdul Qadir, In the beginning, there were only very few students; but soon his fame for learning,

piety, inner illumination, veracity, and strict adherence to Shariat spread far and wide and people

from all over the world began to flock round him to reap the benefits of his lectures and sermons.

Gradually the existing building proved too small for the ever-increasing students, and in 528 AH,

adjacent houses had to be acquired. For thirty-three years between 528 and 561, he devoted

himself to the cause of Education. He himself taught Muslim Law, commentaries on the Quran,


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Hadith, Syntax (grammar) and other Islamic subjects. Students from every part of Iraq and all

over the Muslim world came to his Madrasa, where they received free education with boarding

and lodging provided.

After completing their course of studies, these students either returned to their own countries or

went to some other lands in order to spread the knowledge and virtues acquired from the Hazrat.

Education thus spread throughout Iraq and other Muslim Countries to achieve Saiyidinas sole

object of the revival of Islam. Most of his students later became famous Saints and Savants of

Islam. Among them was Sheikh Ali bin Hiti-a- Qutub of his time Sheikh Baqir bin Batu, the

head of the Autad, Sheikh Shahabuddin Umar Suharwardy the author of the well known book on

Sufism, Awarif-ul-Maarif and Head of the Suharwardy Order, Sheikh Abdul Hassan the famous

preacher of Egypt and very many others.

As a student, when he was engaged in his studies he did not neglect his efforts to attain spiritual

perfection. He therefore, often resorted to fasting and would not ask for food from any one, even

if he had to go without any meal for days together.

SPIRITUAL ADVANCEMENT He sought the company of holy men and was intimate with them. After completion of his studies,

he became more severe on his own self. He began to deny himself the many cravings of life,

except the barest minimum merely to sustain life.

When his devotion towards "Mujahida" increased, he left Baghdad and went to a place called

Sauster. Hazrat has said “Do not expect to be included in the company of spiritual people, unless

you have become an enemy of your whole-self and have become absolutely separated from all

the organs of your body and all your limbs, and have cut off all connections with your existence,

your movements, your speaking your hearing and seeing, with your efforts and your intelligence,

and with every thing that proceeds from you, before your spiritual existence come into bring in

you”.

He explained "All that will be found in you, after spiritual existence is breathed into you,

because all these things constitute a screen between you and your Lord. You should consider


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your whole being and your parts as idols together with the rest of the creation and you should not

obey any of them. Then you will learn the secrets of divine knowledge and acquire extraordinary

powers".

"Then you will truly become a manifestation of the powers of God; you will hear, see, speak, and

understand through God, and will have comfort and rest through Him. Thus you will be blind

and deaf to any thing besides Allah, so that you will not find anything existing besides Him".

For one year, he lived mainly on vegetables. In the next year, he mainly lived on liquid. In the

third year, he barely ate drank or slept. Gravings were thus brought to the very minimum. This

Mujahida was undertaken to assume the attributes of Allah, who neither eats nor drinks nor

sleeps. Hazrat wandered in the jungles of Iraq in a state that neither had he known anything about

the people nor anybody knew anything about him. People thus took him for a dumb and insane

person. He lived for many years in the ruins of Madain in Jazab. He moved about alone for about

twenty-five years amidst the ruins of Iraq.

Thought insane and taken for treatment, his condition would worsen and outwardly to those

around him he would appear to be dead. When the people prepared to wash his body prior to

burial, he would suddenly regain consciousness and movements. Such was his physical state.

For about forty years he performed morning prayers with the ablution (wuzoo) taken for the

previous night prayers. After night prayers, he would stand holding a post to avoid sleep and

recite the Quran till the time for morning prayers. Hazrat Sheikh said whoever preferred sleep to

wakeful prayers at night would lose alertness, towards approach to Allah, neither who nor his

angels needed sleep. Thus merit lies in keeping awake for prayers at night, denying slumber.

For eleven years he lived in a tower, which on account of his long stay, was known as Burje-

Ajami. Once in this tower he vowed to God that he would not eat nor drink unless food was put

into his mouth. He began to fast. After completion of forty days of fast, some one came and kept

near him some food. Since it was not put into his mouth, he did not eat it, although the animal

desire in him was eager to devour it. He spiritually heard loud cries of "Hunger". "Hunger" at

this time Hazrat Abu Said Mokarrimi happened to pass by the place and inquired what the matter

was. Hazrat Sheikh replied that his nafs was greedy but his soul was serene in the contemplation


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of God. Hazrat Abu Said asked him to join him in Baghdad. But Hazrat Sheikh did not leave for

Baghdad until Hazrat Khizer had gone and requested him to go to Hazrat Abu Said who was

waiting for him. He then left and upon reaching there, was fed by Hazrat Abu Said. Hazrat

Sheikh Abdul Qadir took a khirqa from Hazrat Abu Said and the latter also requested Saiyidena

Abdul Qadir to put a "khirqa" on him.

Satan disturbed the Hazrat but with the grace of Allah he resisted. Once he was in a jungle

without food or water being available. After a few days, Hazrat felt extremely thirsty. Then a

cloud appeared over his head and burst into rain and the Sheikh quenched his thirst with it. A

luminous figure appeared on the horizon and said, I am your God. I now make all unlawful

things, lawful to you. At this the Sheikh recited the words I seek the protection of God from

Satan the accursed. On hearing this, the figure changed into a cloud and it was heard saying, By

your knowledge and by the grace of God you have been saved from my deception. Then Satan

asked the Sheikh how he had recognized him so quickly. The Sheikh replied that his

announcement of making unlawful things lawful betrayed him, because such an announcement

could not have been from God.

There is also another version that one day, Satan appeared before him introducing himself as

angel Jebreel and with him appeared to be Buraq which was associated with the spiritual

ascension (Mihraj) of the Holy Prophet and inviting the Hazrat to make a similar ascension and

said that he had brought Buraq from Allah. To this he promptly replied that the speaker could be

none other than Satan himself, because neither Hazrat Jibreel nor Buraq could come on to the

world for any person other than the Holy Prophet Muhammad (peace be upon him). Satan

however was provoked to say Well Abdul Qadir, you have saved yourself by dint of your

knowledge be off Satan. The Sheikh retorted do not tempt me any further, it is not through my

knowledge but through the Grace of Allah that I have escaped from your trap.

PUBLIC LIFE The most attractive part of the life of a Wali is that which deals with his manners and customs as

corresponding to those of the Holy Prophet and is in accord with Sunnah. Hazrat Sheikh-ul-

Islam, from the very beginning was devoted towards divine love and was engaged also in the


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service of mankind. He spent practically his whole life in such service to making especially in

the educational and spiritual spheres.

In early life as a student during a year of famine in Baghdad, one day he felt very hungry. But he

did not have any money to buy food. He was obliged therefore, to proceed towards the bank of

the river Tigris to pick up some vegetables to satisfy his hunger. When he found something

edible, he did not run ahead of the other hungry persons, who were around him, to first take and

have it for himself. Such was his exemplary conduct, even when starving.

Once having been unsuccessful in his attempt to find any food, he returned to Baghdad in an

exhausted condition and entered a mosque to take rest. There he found a stranger eating

something. The stranger invited him to join and share the food, but he declined though he was on

the point of starvation.

He stranger however requested Hazrat again to share his meal for the sake of Allah. Then only,

he joined him. In the course of conversation the stranger learnt that he was Abdul Qadir of his

own town Jilan, and was perturbed. He confessed to Hazrat that his mother had given him eight

dinars to be given to him, but as he could not locate him in Baghdad and as he had no food for

the last two days, he had that day purchased the meal out of that fund under such extreme

circumstances.

He apologized and placed before Hazrat the balance in hand. Hazrat not only pardoned him, but

returned to him the balance tendered, thereby depicting his benevolence.

Once in Baghdad deprived of substantial food for 20 days, he proceeded to the ruins of Aewan-I-

Kisra to see if he could find any vegetable or edible roots. He preferred such search to seeking

help from anyone, under any circumstances. When he reached there, he found about seventy

Walis already there in that same search for food. He returned to town and did not consider it

proper to remain there and thereby reduce the quantity that may be found. Upon reaching back to

the town, he met an unknown person from his native place. The stranger delivered him some

pieces of gold and silver stating that those were sent by the mother of Hazrat Sheikh, to be

delivered to him. He took them and immediately went back to the ruins of Kisra and distributed


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these pieces of gold and silver to those Walis, retaining one, with which he purchased food,

which he shared with other needy persons. What a rare example of benevolence indeed.

His whole life was devoted towards the service of the poor and he devoted more of his precious

time to the poor, than to the rich. Whenever in a town while passing through its streets, the

people would come out of their shops and houses, and would stand on both sides of the streets to

greet him in their reverence.

Once his son Sheikh Abdur Razak was with him on a journey to Hijaz when they reached a

village where Hazrat Sheikh desired to stay. Instead of staying in the village, he proceeded

towards the surburb, where he saw an isolated tent in which an old man, his wife and their

daughter were residing. Hazrat Sheikh asked his permission to camp in vicinity.

Soon the news of the arrival of Hazrat reached the village and the notables and Amirs of the

village came to Hazrat and requested him to come to their village and stay with them, but he

declined to accept their offer. When his Murids, devotees, students and people of the neighboring

villages heard this, they rushed to see him. They then gifted various presents. The Hazrat

graciously accepted them but gave them to the old man near whose tent Hazrat had preferred to

stay. Obviously this act was done to improve the financial position and social status of the old

man and his poor family, who were until then disallowed from living in the village itself. The

effect of this act obliged the people of the village to shift him to the village and to allow him to

live among them.

Hazrat had a very soft corner for the needy and he would not rest until their needs were fulfilled.

Even after his demise, any prayer for spiritual help from Hazrat seldom met with disappointment.

He was very fond of feeding people along with him. His door was always open for all. He would

personally look after the needs of his guests. After evening prayers, his tablecloth would be

spread and his personal attendants would announce dinner for his guests, whatever was the food

available.

Sometimes, people with a desire for a particular dish would come to Hazrat. Once on his return

from Hijaz after Hajj the famous preacher of Egypt Sheikh Zainuddin in Bhahjat-ul-Asrar, has

narrated that he and his other companion wished mentally to have honey and milk dishes


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respectively at dinner. Meals were brought and when these were being served the servant placed

honey before my companion and the milk dish before me. One seeing this Hazrat pointed out to

his attendant to reverse the dishes, that is, the place honey before me and the milk dish before my

companion as were mentally desired by us. Hazrat Ghous once said, I have explored the weight

of every human action and have finally come to the conclusion that feeding of the poor and

hungry is virtuous of all actions.

He was always most polite and respectful to his visitors. Whenever, any one of them was absent

for sometime, he would enquire particularly about him. In cases of indisposition he would visit

the patients and pray for their health and happiness.

He disliked the company of Amirs and rich men. Whenever the Khalifa or other Amirs intended

to come to Hazrat, he would get up from amongst those present and retire to his chambers. It has

not been established by any writer so far that Hazrat Ghous had ever gone to see any Khalifa or

Amir. On the contrary they used to come to Hazrat.

Khalifa Almustanjad Billah once came to him and presented him bags of gold. Hazrat Sheikh

refused the gift. When the Khalifa begged and pleaded for the acceptance of the gift, Hazrat took

two of the bags and pressed them. Blood seemed to ooze out of the bags of gold. He then

addressed the Khalifa stating that his wealth had been amassed by oppressing the poor people.

Sometimes, people with a desire for a particular dish would come to Hazrat. Once on his return

from Hijaz after Hajj the famous preacher of Egypt Sheikh Zainuddin in Bhahjat-ul-Asrar, has

narrated that he and his other companion wished mentally to have honey and milk dishes

respectively at dinner. Meals were brought and when these were being served the servant placed

honey before my companion and the milk dish before me. One seeing this Hazrat pointed out to

his attendant to reverse the dishes, that is, the place honey before me and the milk dish before my

companion as were mentally desired by us. Hazrat Ghous once said, I have explored the weight

of every human action and have finally come to the conclusion that feeding of the poor and

hungry is virtuous of all actions.


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He was always most polite and respectful to his visitors. Whenever, any one of them was absent

for sometime, he would enquire particularly about him. In cases of indisposition he would visit

the patients and pray for their health and happiness.

He disliked the company of Amirs and rich men. Whenever the Khalifa or other Amirs intended

to come to Hazrat, he would get up from amongst those present and retire to his chambers. It has

not been established by any writer so far that Hazrat Ghous had ever gone to see any Khalifa or

Amir. On the contrary they used to come to Hazrat.

Khalifa Almustanjad Billah once came to him and presented him bags of gold. Hazrat Sheikh

refused the gift. When the Khalifa begged and pleaded for the acceptance of the gift, Hazrat took

two of the bags and pressed them. Blood seemed to ooze out of the bags of gold. He then

addressed the Khalifa stating that his wealth had been amassed by oppressing the poor people.

In addition to the daily preaching, he would deliver specific lectures thrice a week. These

sermons were delivered at the Idgah on Friday mornings, at the Madresa on Tuesday nights, and

at the Guest House, on Wednesday mornings. All categories of people attended these sermons,

and included Sufis, Faqihs, Amirs, Khalifas, Rijal-ul-Ghaibs, Jins, Angels, Souls of the departed

ones. Even non-Muslims attended these sermons and many of them subsequently embraced

Islam.

Sinners, who listened to his discourses, reformed their lives. His sermon alone helped in the

reformation of over one lac of evil doers, which included murderers and thieves, who repented

their past sins and started to lead better lives. Without any fear, he publicly denounced the unjust

acts of Khalifa Muqtaza-ai-Ammarallah who once appointed the notorious tyrant and dishonest

person Abu Ofa to the post of a Qazi. The Hazrat disapproved this appointment and said that the

Khalifa had committed a grave error in making this appointment and that he would have to

account for his action in the near future before Allah. When the Khalifa heard of this admonition,

he trembled with fear and dismissed the tyrant Qazi.

Addressing a date tree, in the yard of his Ribat as if it represented the ruling Khalifa Muqtaza-ai-

Ammarallah, he said that he would cut off its head if it should be refractory. On hearing of this,

the Khalifa asked his minister, Ibn Habira to submit to Hazrat Sheikh, in private, that it was not


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proper for His Holiness to oppose a Khalifa, when he knew well the rights of the Khalifa. When

Ibn Habira went to the Hazrat, he saw many persons sitting round him; hence he awaited an

opportunity to speak to him in private. In the course of conversation, Hazrat told him that he

would certainly cut off his head. The minister understood he good intentions and sincerity of the

Hazrat. Ultimately the Khalifa himself came to Saiyidena Ghous ul Azam and sat down

respectfully. He then lectured the Khalifa and reproached him so severely that he burst into tears.

Then Hazrat Sheikh treated him with kindness. The censure had the desired effect on account of

the psychic powers of Hazrat.

Once in 528 A. H., Abdul Hassan Saeed was present at a meeting when Hazrat Ghous was

delivering a sermon on Zumud (Renunciation). He thought within himself that he would like to

hear a sermon on Mahifiat (gnosis). Hazrat Ghous suddenly changed his subject and spoke on

marfat of such a high character that he had never before heard.

He then mentally desired to hear a sermon on Shawq (intense desire) to please God. Hazrat again

changed his subject and spoke on Shawq (intense) desire. His sermon on the subject was so

excellent that he did not hear the one like it before. In this manner Abdul Hassan Saeed mentally

desired to hear discourse on different subjects, and Hazrat spoke on subjects like annihilation and

subsistence, and lastly on Hazuri (Presence of heart in God) and Ghaibat (absence from all things

except Allah). After he had spoken on the last subject, he told Sheikh Abdul Hassan Saeed that,

that enough had been spoken for him. Abdul Hassan lost his control and tore his garments.

One day Hazrat Abdul Wahab, son of Hazrat Ghous, on his return to Baghdad, after extensive

travelling and acquiring knowledge in different branches of Islamic theology, and having

obtained the previous permission of his father, sat on the chair of his father and delivered a

scholarly speech. The lecture did not move the audience. The heart of none appeared to be

emotionally affected. Many in the audience then requested Hazrat Ghous his father, to speak. At

this Hazrat Abdul Wahab got down and Hazrat Ghous ul Azam occupied the chair.

Hazrat merely spoke on his daily routine. But these few words made the whole audience

attentive. His son inquired the reason for having been able to arrest so quickly the attention of the

audience of quite a formal discourse. At this, Hazrat replied to his son that he was proud of his


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travels, though he had yet to travel on a higher plane. Hazrat said “when I ascended the chair, a

spark from Providence flashed in my heart and I spoke in that state a few words, which naturally

had such an affect on the audience”.

At first he began to preach in the Madresa made over to him by Hazrat Abu Saeed. In the

beginning only two or three persons formed his audience. ; But on account of his profound

learning, piety, spirituality, adherence to truth, strict observance of the Shariat , avoidance of� �

Bidat (innovations) and his eloquence, his fame spread through out the different quarters of

Baghdad and all the Muslim world.

Crowds began to flock to hear his sermons. As there was not sufficient accommodation in the

Madresa. People used to sit outside the Madresa on the road up to the entrance to the Serai. As

the audience still increased the houses adjacent to the Madresa were acquired and the Madresa

was extended in 528 A. H. Even then, the Madresa and its percents were not large enough for the

audience. It was then in the Idgah outside the City, that Hazrat used to address mammoth

audiences. Subsequently a monastery was built for this purpose, which was also known as

Musafir Khana.

PREACHING Praise be to Allah, the Lord of the world, the first and last, outwardly and inwardly, as many

times as the number of His creations and equal to the measures of His words and to the weight of

His throne, and to the extent of His own pleasure and to the number of all thins single and in

pairs, and things that are wet and dry, and of all that our Lord has created and spread for ever,

and in all its purity and blessedness. Praise be to Him, Who has created and then made complete

and who has made thins according to their measure and guided them to their goal; to Him who

cause death and gives life, who makes one laugh and weep; who gives food and drink; who gives

one good and bad luck; by Whose command, the seven strong heavens stand and the mountains

are fixed like pegs, and the spread out of the earth is staged and in Whose mercy no one can be

disappointed and from Whose planning and enforcement of order and dignity and command, no

one can escape, and to Whose service no one can be averse, and of Whose blessings no one can

be devoid of.


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He is praised, because He has loved and is offered thanks, because he affords safety. He confers

benefits on us, protects and keeps us safe, gives us life and keeps away from us all that injures

and gives us trouble, and all these just out of His mercy and compassion and as an act of absolute

favor, and because of His will to give us standing protection in our expressions and actions both

private and open and in our reticence and in our plight and in our pleasure.

Surely he is the Absolute Doer of whatever He likes and orders whatever He wills, and knows

whatever is hidden, and is informed of all affairs and conditions, both of sins and errors as well

as acts of obedience and states of nearness of Him, and I ears and accepts all prayers from

whomsoever, He likes and wills, without any contentions and hesitation. His favours on his

servants are in abundance and ceaselessly at all hours of nights and day and in all conditions, as

He has said If you enumerate the favours of Allah you will not be able to count them And

whatever of blessings is with you, it is from Allah.

Blessings be then upon His chosen Prophet Muhammad (peace be upon hum), and any one who

follows what he has pronounced receives guidance and whoever turns away from him is

misguided and perishes, the truthful Prophet of recognized truthfulness, abstainer from the

World, and seeker of the High, the one who has been, from among all his creatures, the selected

one, with whose advent the Truth has come and with whose appearance, falsehood has

disappeared and with whose light the earth is illuminated. Blessings pure and abundant are upon

him as also on the pure among his offspring’s and companions, and his followers, together waits

His favor.

Three things are indispensable for a believer in all conditions of life said Hazrat Ghous ul Azam.

He should:

1. Keep the commandments of Allah;

2. Abstain from forbidden things; and

3. Be pleased with the decree of Providence.

“A Muslim “he said, should follow faithfully, in the footsteps of the Prophet (peace be upon him)

and should not create innovations and remain obedient to Allah and His Prophet (peace be upon


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him). He should not ascribe any partner to Him nor ascribe any evil to Him but should maintain

His truth without any doubt, and remain patient and firm without running away.

Apply to Allah for your needs, but do not feel annoyed; but wait. Be united in obedience and do

not be disunited. Love on another and do not bear spite towards one another. Keep free from

vices and do not be contaminated or defiled by them. Beautify yourself with obedience to your

Lord. Do not keep away from the doors of Your Master and do not refrain from being attentive

to Him. Do not delay your repentance but return to Him. Do not feel weary of seeking

forgiveness from your creator at any time during day and night. If you do so, may be, mercy will

be shown to you and you will have good luck and be kept away from hell fire. Be united with

Allah and enjoy His blessings.

The first thing which a man of intelligence should see is the condition and composition of his

own self, and then of the other creations and inventions. Then he would infer from them the

existence of their Creator and Originator, because, creation indicates the creator, and the

underlying strong power is the pointer to the wise Actor behind it, because all things are in

existence through Allah.

In every thing there is an attribute from the attributes of Allah, and every name is a sign for one

of His names. So surely you are between His names and His attributes and works, inwardly

through His power and outwardly through His wisdom. He is manifest in His attributes and

concealed in His person. His person is concealed in His attributes and His attributes are

concealed in His works. And He had revealed His knowledge through His will and expressed His

will in movements. And He has concealed His skill and His workmanship through His will. So

He is hidden in His invisibility and He is manifest in His wisdom and power. There is nothing

like a likeness of Him and He is bearing and seeing.

Keep away from disobedience to Allah, the exalted, and the Glorious, with utmost effort, and

cling to His door with truth. And apply all your power effort in obeying Hum with apologies and

entreaties, showing your readiness, in silence with down cast looks not looking at people nor

following your animal desires, nor seeking any recompense, whether of this world or of the

hereafter, nor yet any promotion to higher positions or honorable stations. And know it for


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certain that you are His servant, and all that the servant possesses belongs to his Master, so that

he cannot any thing against Him.

Observe good manners and do not blame your Master. Every thing is in an appointed measure

with Him. What he puts forward, no one can push back and whatever He keeps back, no one can

push forward. Nothing keeps you off from the favor of Allah and His direct blessings, excepting

your reliance on people, and means, and arts and crafts, and earnings. Thus people become a

barrier to you. Thus, so long as you remain with people, that is, you yearn for their gifts and

favours and solicit from them with expectations at their doors; you are then associating Allah’s

creation with Him.

Then, when you have renounced your hopes with the people and you’re associating them with

your Lord, you would have thrown away polytheism. If you have discarded your reliance’s on

your earnings, ability, and power, then you testify Allah that He is the Giver of livelihood and

Creator of causes of care and of strength for earning and Giver of power over everything good.

Thus you turn towards Him and throw yourself before Him, the Mighty and the Glorious, when

he lifts the veil that intervenes between you and His favor and opens the door of sustenance by

His favor at every time of necessity, who is also a fried of the patient as a protection from Him,

the Mighty and the Glorious in order to keep you clear from any inclination towards what is

besides Him. He thus pleases you by his favours. Thus, when he removes from your heart every

purpose and every desire and every pleasure and every object, there remains nothing in your

heart excepting His purpose.

Thus He wants to bring to you your allotted share which cannot escape from you and which is

not meant for any one else from among his creation. He will create in you a desire for that share

and will direct it to you, so it will reach you at the time of your need. Then He will give you

strength to be grateful to him and he will direct it to you and give it to you as your sustenance so

that you may be grateful to Him and may recognize and know it. Thus this will increase your

desire for aloofness from people and distance from men and for emptiness of your heart from

whatever is besides Him.


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Then when your knowledge has been strengthened as also your certainty, and your heart has

expanded and is illuminated, and your nearness to Allah and your position with Him, and your

trustworthiness and worthiness in the matter of guarding His secrets have been increased thereby,

you will be given knowledge before hand as to when your share will come to you as a sign in

your favor, and as an exaltation of your dignity. This is a favor from Him and an act of kindness

and guidance. Allah the Exalted and Glorious says “those who strive hard for US, we will most

certainly guide them in our ways”.

And fear Allah and He will teach you then, He will invest you with the power of controlling the

Universe, with a clear permission, which will have no obscurity in it and with clear signs which

will be bright like the bright sun and with sweet words which will be sweeter than all sweet

things, and with true revelation without any ambiguity and will be free from any evil suggestion

of the animal self and from the promptings of the devil, the accursed.

“O child of Adam, I am Allah; nothing deserves to be worshipped excepting me. I say to a thing

“Be” it will likewise come into being. Obey Me; I will make you so that if you say to a thing is it

will likewise come into being. And He has endowed this gift to many of His Prophets (peace be

upon him) and Awliyas and people specially favored from among the children of Adam.

Verily there is nothing excepting Allah and you and you are the addresser. The self of man is

opposed to Allah and inimical to Him and all things are subordinate to Allah. The Self of a man

really belongs to Allah as a creation and as a possession and the self of man entertains

presumptions, wherefrom arises false hopes and passions and sexual pleasure. So if you ally

yourself with Truth by opposing yourself and becoming hostile to it you will belong to Allah said

to Prophet Dawood (peace be upon him) “Dawood I am your unavoidable Resort, so hold firmly

to this Resort. True servitude consists in your becoming inimical to your own self for my sake.”

It is then that your friendliness towards Allah and servitude to Him will become a proved fact.

And it is then that you will get your share of things holy, wholesome, and pleasant. ; You will

then become dear and honourable and everything will become your servant and render you

homage and will be afraid of you; because all of them are subordinate to their Allah and in

harmony with Him, since He is their Creator and Originator and they acknowledge their

servitude to Him.”


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Allah says, “And there is nothing that does not glority Him with His praises, but you do not

understand their prayers. Do not follow your low desires because they will lead you astray from

the path of Allah. Shun your low desires because there is nothing that contends with me in my

kingdom excepting the carnal desire of man. And there is a famous incident related to Abu Yazid

Bustami that when he saw Allah the Almighty in his dream, he asked Him “How can one get at

you? Allah said, “Discard you and come to Me.” thus all good, lays in fighting ones self in

everything and in all conditions of life.

Get out from your own self and be away from it and be a stranger to your sense of self and�

surrender everything to Allah. Become His gatekeeper at the door of your heart and keep his

commandment by admitting whomsoever he permits to be admitted, and honor His prohibition

by keeping away from every thing, which He forbids. Do not will anything, which is not the will

of Allah. Any will of yours, which is not the will of Allah, is the wilderness of the fools. It is

death for you and a curse of falling away from the sight of Allah and of screening Him away

from yourself if you are in this wilderness. Always guard the commandment of Allah and abstain

from His prohibitions and surrender to Him always in all that He has ordered and do not

associate with Him anything from His creation. Polytheism consists not merely of idol worship.

It is also polytheism if you follow the desire of the flesh to adopt anything of this world and of

the hereafter in association with Allah. Because whatever is besides Allah, is not Allah. Thus

when you are engaged in anything, which is besides Him, you are undoubtedly associating that

other thing with Allah.

Therefore, be aware and do not remain indifferent; seek and then alone will you attain security.

Do not ascribe any condition and position of yours to your own self and do not claim anything

among these, for yourself. Thus, if you are placed in any condition or raised to any position do

not speak of it to any one. Because in the changing circumstances from day to day, the glory of

Allah manifests itself in an ever-new aspect and Allah intervenes between His servants and their

hearts. It may be that the thing about which you may speak may be removed from you and the

thing, which you think to be permanent and abiding, may under go a change so that you will be

put to shame before those to whom you spoke about them. You should rather reserve the

knowledge of this within your own self and should not communicate it to others. Then if the

things continue in existence, know it to be the gift of Allah and ask for power to be thankful and


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for an increase in the favours of Allah. But if the thing ceases to exist, it will bring progress and

light and wakefulness and regard. So do not ascribe any shortcoming to His decree and His

procedure and do not entertain doubt about His promise.

All good lies in being regardful of the existing condition and in being contended with it and in

warding off desires for any thing, which is besides it. Because such things must be either one that

is allotted to you or one, which is allotted to nobody, but has been created by Allah as a trail. So

if it is destined for you, it is bound to come to you, whether you like it or dislikes it.

It is not proper, therefore, that any unmanned lines should be manifested from you or by any

greed in your desire for it, because it is disapproved by the standards of intelligence and

knowledge. If it is destined for another man, why should your, bear ill will for a thing, which you

could not get, which is never destined to reach your hands? It is a thing, which but to fall to the

lot of any man to whom it is only a trail. How can an intelligent person like and approve that he

should call for himself a trial and yet actively seek for it. Thus it is proved that good and safety

lie wholly in paying regard to the existing condition. When Allah the Mighty and Glorious gives

you wealth and you are diverted by it from obedience to Him, He screens you away, on account

of it from Himself both in this world and as well as in the hereafter. And it is also possible that

He may take away the gift from you and change you and reduce you to poverty as a punishment

for your turning away from the Giver.

And if you engage yourself with obedience to Him and become indifferent towards the wealth,

Allah will make a free gift of it to you and will not lesson it even by an atom. Remember wealth

is your servant and you are the servant of the Lord. Therefore, live in this world under His loving

care and in the hereafter honorably and in the garden of Abiding residence in the company of the

truthful (Siddiq) the witnesses (Shahids) and the virtuous (Salih).

Do not ask from Allah, the Mighty the Glorious, any thing other than forgiveness of your past

sins and protection from sins in the present and the future and the power of goodly obedience, in

order to perform His commandments and to abstain from prohibited things and to be pleased

with even the bitterness of the decree of Providence and to be patient in the fact of abundance of

comforts and gifts and lastly to die achieving a good end of the life in order to become united


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with the Prophet, Siddiques and Shahids and virtuous men, who are a goodly band of

companions.

“He has kept the knowledge of things hidden from you and He is alone in His knowledge of

good and evil of things. Allah knows what is good and what is bad and you do not know.”

Never be proud of your own deeds. The best course for you is to give thanks and praise to the

helper and to praise Him continuously and to ascribe your achievement to Him in all conditions

of your life unless it is evil, and sinful acts, should be ascribed to your own self.

You should ascribe to your own self injustice and bad manners and blame yourself for these, for

it is your own self, which had deserved these things more than any one else, since it is the seat of

all-evil is also your self. When all grants prayer of a servant of His and gives him what he asks

for, His own purpose does not thereby become frustrated. On the contrary such a prayer is in

conformity with the object of the Lord and occurs in time. So the acceptance of the prayer and

the fulfillment of the needs take place in due time and in accordance with a set plan which

Destiny has arranged before hand in the beginning of time which have been marking time for

fulfillment at the appointed hour.

D not say, I will not pray for anything to Allah because if the prayed for object has been allotted

to me, it will surely come to me whether I ask for it or not. Whereas if it is not in my lot, He will

not give it to me even if I ask for it. No, You should ask from Him all that you want and need of

good things of this world and of the hereafter, provided there be nothing in it which is forbidden

and injurious, because Allah has commanded us to ask from Him and has urged us to do so in

that respect. ; He says in Holy Quran Call on me, I will accept your prayers. Ask from Allah His

favours. Ask from Allah while you are fully confident of the acceptance of your prayers. You

should persist in your prayers to Him, so that if it is a thing, which is allotted to you, He will

send it to you after you have asked for it, and thus increase your faith and certainty in realizing

His unity. He will help you in keeping away from soliciting from people and in diverting you to

Him in all your conditions and in enhancing your confidence that all your needs are fulfilled by

Him.


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And if it is not in your lot, He will give you self sufficiency with regard to it and will give you

pleasure with Himself, the Mighty and the Glorious, inspite of your poverty. And if you are in

the midst of poverty and illness, He will make you pleased to reconcile yourself with such

affliction.

And if it is a question of debt He will turn the heart of the lender from an attitude of severe

demand into that of gentleness towards you; and of deferment and of provision of facility up to

the time when it is convenient for you to repay the debt or make a reduction of it, or to a mood

which will make him write off the debt. But if it is not written off in your behalf or reduced in

this world, Allah, the Almighty, the Glorious, will give you in the life after death a considerable

amount of reward in exchange for what He has not given you in response to your prayers in this

world, because He is generous, free from want and merciful. He will not disappoint one who

prays to Him to this world and in the hereafter. So it cannot but bring in some benefit and

acquisition, sooner or later.

A saying of the Prophet (peace be upon him) runs to the effect that the believer will see in the

record of his deeds, on the Day of Judgment, some acts of merit which he had not performed nor

was aware of them. So he will be asked, do you not know where these are from. So it will be said

to him. Surely this is in recompense of your petitions which you made in your prayers to Allah,

the Mighty, the Glorious whom you were remembering and acknowledging His unity, keeping

things in their proper places, and giving a person his due, and discarding the assumption of

Might and power to your own self and renouncing pride and vanity and boastfulness. All these

constitute good deeds, for which there has been a reward in the eye of Allah, the mighty, the

Glorious.

Do not say O penniless man; from whom the world and its people have turned away their face,

who is without any fame, and is hungry and thirsty, Whose body is meager of clothing, who

wanders about every corner of the world, in every mosque and in every desolate place and is yet

turned away from every door, and who is fed up and disappointed with all the desires and

longings of his heart, that Allah has made me so poor and deprived the world from me and

brought about my fall and has forsaken me as an enemy and made me distracted and denied me

of any composure of mind and has not given me enough in this world and has reduced me to


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obscurity and has not made my name exalted among people and my brothers, while He has given

other plenty of His blessings and made them superior to me and to the people of my house,

although both of us are Muslims and believers, and have our common mother in Eve and

common father in Adam, the best of mankind.

Well, Allah has dealt with you in this manner because your nature is pure and the moisture of the

Mercy of Allah is to come to you incessantly in the form of patience and cheerful surrender.

Certainty and reconcilement and knowledge and the light of the faith and of monotheism are to

be heaped on you. Then the tree of your faith with its root and seed will be established and it will

become firm and grow and spread out shady branches, shooting forth twigs. Thus, every day it

will enlarge a will grow without need for any manure to help its growth and development. The

things which Allah has allotted to you will come to you in due time whether you welcome it or

are averse to it. So you should not be greedy or eager for what will be yours. And do not feel

sorry for what is meant for another person and not for you. What is in your possession must be

either of the two, yours or another persons.

Now if it were yours it will come to you and you would be drawn towards it and the meeting will

take place very soon. And what is not yours, you will be turned away from it and it will turn

away from you, and so there will be no meeting between your and the thing. So be occupied in

the best manner with what you are after in the time present before you in obeying your Lord. Do

not raise your head nor pay any heed towards what is besides Him. God says in the Holy Quran,

And do not stretch your eyes after that with which we have provided different classes of them

(of) the splendor of this worlds life, that we may thereby try them; and sustenance (given) by

your Lord is better and more abiding.

So certainly Allah has forbidden you to pay attention to anything else but that, on which He has

maintained you and has given you your provision of obedience, and has bestowed on you out of

His all, otment provisions and favor. And He has warned you that whatever is besides possess a

trait with which He has been trying them (others) and that your cheerful acceptance of your

portion is better for you and purer and preferable. So let this be your way and resort; your

objective and longing through which you will attain every object and reach every station to

receive blessing, freshness and joy. Allah has said in the Holy Quran, No soul knows what is in


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store for them of that which will refresh the eyes, a reward for what they did. So there is no deed

beyond the five prescribed ways of service, eschewing all sins. There is nothing greater and more

honourable and more liked by and pleasing to Allah than what we have mentioned for you

already. May Allah by his favor give you and us the power to do what is liked by him and is

pleasing to Him?

Therefore, cultivate patience and cheerful submission; pay regard to the present and practice

obscurity; remain quiet, composed, and silent; Be aware; Make good your escape; Make haste,

Fear Allah; And again fear Allah; Cast down your looks; Turn away your eyes; Be modest; till

the destined reaches its appointed time and you are taken by your hand and brought to the

forefront.

Then will be removed from you all that you feel heavy, after which you will be made to plunge

in an ocean of favours and kindness and mercy; and will be clothed with the robe of light and

Divine secretes and rare knowledge. Then you will be made near and spoken to, and given gifts,

and made free from need, and made courageous and exalted, and addressed with the words,

Surely you are in our presence to day in honourable and faithful one.�

Then guess and appraise from the condition of Yoosuf when he was addressed through the

tongue of the king of Egypt, its chief. Apparently it was the tongue of the king that was speaking,

but in fact, the speaker was Allah, who was speaking through the tongue of knowledge. To

Yoosuf was given the material kingdom, namely the kingdom of knowledge both spiritual and

intellectual and of nearness to Allah, and of distinction and high position before Allah. Thus it is

that Allah says “and thus did we give to Yoosuf power in the land; he had mastery in it wherever

he liked’. The land here stands for Egypt. With regard to kingdom of Spirit, Allah says, Thus�

(it was) that we might turn away from him evil and indecency, surely he was one of our sincere

servants.

With regard to the kingdom of knowledge he says, This is what my Lord has taught me; surely I

have forsaken the religion of a people who do not believe in Allah. When you are thus addressed

O truthful one, you are given an ample share of great knowledge and blessed with strength,

goodness, power and saintliness, and an order which affects the spiritual and non spiritual


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matters and are vested with the power of creation, with the permission of Allah, of things in this

world even before the coming of the hereafter. Then in the hereafter, you will be in the abode of

peace in Paradise. And the sight of the countenance of Allah will be an additional favor, which is

an objective without limit or end.

It is a parting advice of mine that you should never complain about any mishap that may befall

on you to any one either a friend or a foe. You should not blame your Lord for what He does to

you, and for His test of you. You should rather give publicity to what good happens to be with

you and to express your thankfulness on that account. Who is there that is devoid of the blessing

of Allah? The mighty and Glorious says “And if you count the blessings of Allah, you will not

be able to enumerate them”. How many are the blessings with you, but you do not recognize

them, you should look to no body else, because in nothing else is there harm of good or

appropriation or renunciation or honor or dishonor or elevation or fall or poverty or affluence or

movement or pause. Matter is the creation of Allah and in the hand of Allah lays the source of its

movement by His command and permission. It continues to exist up to a time fixed by Him. And

every thing exists according to a measure so fixed by Him. Whatever He has made posterior can

by any means be made anterior and whatever He has made anterior can by any means be made

posterior. If any harm is to befall you, no one can avert it excepting Him. And if any good is to

accrue to you, no one can withhold His favor.

Thus if you complain against Him while you are in comfort enjoying some of his blessings in

your desire for an increase of them, shutting your eyes to what has been bestowed upon you as

very poor you will offend Allah. He will remove them from you and make your own false

complaint real and double your misery and intensify His chastisement and anger and displeasure

for you. He will make you fall off from His sight. Therefore, beware of complaint, even if your

flesh is cut into pieces by means of scissors. Save yourself, Fear Allah, Fear Allah, Fear Allah.

Verily most of the various calamities that befall the son of Adam are due to complaint against his

Lord. How can one complain against Him? He is the most Merciful of the merciful ones and the

Best of all judges Patient, Aware, Compassionate, Merciful, and kind towards His servants. He is

not unjust to His servants and is like a patient, affectionate, loving, and kind physician related to

the patient. Can any fault be found in an affectionate and kindhearted father or mother? The holy


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Prophet (peace and blessings be upon him) has said, “Allah is more merciful towards His

servants than a mother is towards her son,” O” poor man; show the utmost of good manners.

Exhibit patience at the time of calamity, even if you become exhausted by patience. Hold on to

patience, even if you get exhausted through your cheerful submission to and harmony with

Allah.

In the self of a man, there are various kinds of sins, faults and blemishes, on account of which he

becomes unworthy of the company of Allah. Unless purged of impurities of sins, no one can kiss

His threshold. None other than those who are purified from the dirt of self-conceit can kiss His

threshold just as no one can be worthy of the company of kings, except those who are cleaned of

impurities, bad smell and dirt. Thus, calamities are atonements and purifiers. The Prophet (peace

and blessings be upon him) has said, The fever of one day is an atonement for the sins of a whole

year.

Regard good and evil as two fruits coming out from two branches of one single tree. One of the

two branches yields sweet fruit and the other bitter. So you leave cities and countries and their

outskirts where fruits plucked from this tree are sent, and keep away from them and their people.

But approach the tree itself and become its guard and attendant servant, and acquire knowledge

of these two branches and of the two varieties of fruits emerging there from and remain near the

branch, which yield the sweet fruits. Then it will be your food and your course of strength. But

beware, lest you should approach the other branch and eat the fruit thereof, because its bitterness

shall kill you. When you persist in this attitude, you will be in ease, in security and safety from

all misery because troubles and tribulations are born of this bitter fruit. O, you who believe, be

patient and excel in patience and remain steadfast and be careful of your duty to Allah. He has

commanded you to be patient, O, believer, then to see one another cultivate patience. To be

steadfast and to remain on guard and to make this incumbent on yourself. He further warns you

against discarding patience in the words “Be careful of your duty to Allah” when referring to

discarding this virtue. Thus good and safety lie in patience. And the holy Prophet (peace and

blessings be upon him) has said, “Patience stands in the same relation to faith, as the head stands

in relation to the body”. And it is also said “for everything there is a reward according to a

measure but for the reward of patience, its prize has no measure”. And Allah says, “Verily the

patient will be given their reward without any measure”.


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WRITINGS & TEACHINGS Despite innumerable handicaps Hazrat Sheikh ul Islam by the dint of his labor, became, an

acknowledged teacher of Quran, Fiqah Hadith and Arabic literature and all their subjects. Hazrat

has himself referred in his famous Qasida the extent of knowledge acquired by him. He says “I

acquired knowledge to such an extent that I became a Qutab and reached perfection through the

grace of Allah”.

Once Ajami swore that he would divorce his wife if he could not, for a short time, be engaged in

worshipping Allah in such a manner that none else on earth could do likewise. The learned men

of Iraq were questioned as to what the man was to do, so that he might not have to divorce his

wife. No one could devise a suitable plan. The question at last was referred to Hazrat and he said

that such a person should instead go to Mecca and get the Mutafe Ka’aba vacated and make

seven circuits around it. In this manner also could his vow be fulfilled, because no one on earth

at that time will be engaged in worshipping Allah in that manner in that holy spot.

One of his Murids, during the course of a discussion between dervishes said Hazrat Shaikhul

Islam Ghous ul Azam was bestowed with the superior spiritual rank than Hazrat Ba-Yazid

Bustami, He was so confident about his assertion that he swore that if his assertion was wrong he

would divorce his wife. Divorcing one’s wife was considered the greatest penalty for any wrong

committed, as such a course would deprive the person concerned of the blessings of a truly

married life.

He came and narrated to him about his vow regarding his superiority over Hazrat Ba-Yazid

Bustami. He questioned his Murid the wisdom of taking oath to divorcing his wife, lest he went

wrong. The Murid replied that it was due to his extreme love and reverence for his Sheikh that he

could not accept the superiority of anybody else. Hazrat then replied ‘you need not divorce your

wife. Your belief on my superiority over Sheikh Ba-Yazid is borne our by the following facts.

i. Hazrat Ba-Yazid Bustami had not under taken preaching of the faith and had not rendered

any service towards Fiqah and had given any Fatwa’s; Whereas I had done; all these.

ii. He had not reached that stage of spiritual advancement and perfection in a married state

to comply with Sunnah, whereas I have done so.


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There are many other points of distinction but for the purpose of our oath he said, “I confine to

these two reasons only”.

Questions on the law of Shariat were addressed to him from all parts of the Muslims World and

he would answer them promptly. Saiyidena Ghous ul Azam devoted his time to many religious

works, of which the following are known.

AL GHUNYA LITIALIBIN

Comparison of “Sunni” laws with those of other schools of Muslim law mainly relating to

prayer. Fasting, Hajj, Zakat and such other subjects

AL FATH RABBANI

A collection of 62 sermons delivered by him during the period 545-546 Hijri

FATUH AL GHAIB

A collection of 78 sermons on various subjects complied by the Sheikhs’ son, Seyed Abdul

Razak, followed by his dying deposition and his pedigree from his father and mother’s sides. (An

English translation of this by Maulvi Aftab-ud-Din Ahmad has been published by Maktaba

Nawai Waqat Lahore, West Pakistan) Extracts of this translation appear in the chapter on

Preaching and Teaching in particular and the other chapters in general.

HISB: BASHAIR AL KHAIRAT

A collection of mystical prayers

And held and plat the Hazrat’s foot on his (Ali Bin Hiti’s) neck. All other persons present there

stepped forward and bent down their necks.


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When Saiyidena Ghous ul Azam made this declaration, the Walis all over the World heard it

spiritually and they too bent down their necks simultaneously in submission and in

acknowledgement of His superiority and leadership. Three hundred Walis and 700 Rijal-il-

Ghaibs (hidden persons) some of whom while dwelling on earth could even fly about in the air,

also bent down their necks. On this declaration the Walis of the World saw with their spiritual

eyes the flag of the rank of “Qutub” planted in front of him with the crown of “Ghouse” placed

on his head. They also saw him making the aforesaid declaration, donning a robe, which denoted

a higher spiritual rank. The robe, embroidered with flowers, symbolized Shariat and Haqiqat. As

he was making the declaration, divine halo appeared to shine from the heart of Ghous-ul-Azam.

When the Walis had bent their necks acknowledging Hazrat’s sole suzerainty, their hearts too

appeared to glow brilliantly than before; signifying that their knowledge and status had become

higher on account of their submission and acknowledgement. Sultanul Hind Khawaja Moin-ud-

din Chishti was at the time in a cave in the hills of Khorasan, when he too heard this declaration

with his spiritual ears. He said that the feet of the Ghous-ul-Azam were on his eyes and head as

well. For this particular submission; Hazrat Khawaja Miunuddin became the spiritual head of

India (vide “Tafrith-ul-Khatir”).

For those in doubt it should be clarified that there is not the slightest tinge of egoism in the

aforesaid declaration. Hazrat had completely mastered his lower self and by his conduct,

sermons and writings to wean mankind from all low desires and passions, he could not have for a

moment think of self exaltation. It was the manifestation of Divine wills that he was obliged to

make this declaration so that the Walis in particular and the mankind in general may know to

whom to turn for guidance in spiritual advancement.

The stages of spiritual advancement and Human consciousness are divided into three categories

rising upward in the scale of evolution.

i. Nafs Ammara.-Un-ruly animal self.

ii. Nafs Lawwama.-Struggling moral self.

iii. Nafs Mutmainna.-Composed Allah realised self


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In the first stage “Ammara” man is animal-like, restless with bestial urges, impatient of

restrictions and indifferent to any pricking, of conscience. By a systematic course of religious

training, of which obedience to command and Prohibitions is the chief feature, he develops a

sense of propriety and impropriety and repents for falling into error each and every time. This if

THE “LAWWAMA”

State That, State which begins with a faint dawning of the moral sense and ends in a complete

surrender of the animal ego in man, is the third and the highest stage viz “Mutmainna”. The

struggle between the lower and the higher self having now ended, the pilgrim enters a condition

of perfect peace, of purity, of rectitude and of knowledge. To indicate the experience starting

from the thresh old of this stage, further on, the Sufis have coined three more terms.

“FANA” A COMPLETE SUBJUGATION OF THE ANIMAL SELF

At this stage, man ceases to be disturbed by an urge of desire. The only urge left in him, is

prayerful surrender of his whole being.

“BAQA” This means a restoration of the self to a new consciousness this time not of the flesh,

but of the spirit. The urges of the self are no longer from animal passions, but from the controlled

spiritual region of Allah, invariably beneficial to humanity and creation.

“LIQA” This is the stage wherein man’s spiritual knowledge rises to such a high pitch that the

rewards for his faith, sincerity and devotion no longer remain a matter of belief, but becomes a

palpable certainty and an experience, as if he had undergone them already. His faith in Allah

reaches a point wherein it appears to him that he is seeing Him face to face. Such a man becomes

free from all fears of the nature and from all sorrows of the present and past.

In such a state, man is free from all hesitation and obscurity of judgment and doubts and

misgivings. In this state, the devotee feels tinted by the attributes of Allah in the manner of a

piece of iron, eventually the colour transforming to that of fire if retained there at long enough.

In moments of commotion such a man’s feelings assimilate Divine powers, so much so, that this

rapture produces the pleasure and blessings of Allah or his displeasure brings in the wrath and

curse of Allah. Events seemingly contrary to the laws of nature occur through his action. Having


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received such powers from Allah, he could even possess a power of creation. He could create

events and even determine the course of history.

After a pilgrim had entered the state of Fana which in the language of the Quran is called

“ISTI-QAMA”, the next two stages of BAQA and LIQA follow as a matter of course. The

reason is that, when a person becomes completely void of attachment to creation and desires and

personal will, he automatically enters the state of BAQA.

As long as a man is not confirmed in the state of “Fana” self annihilation and his surrender to

Allah does not become a spontaneous act, he cannot be deemed to be in the state of “BAQA”;

which requires that all acts of devotion and surrender should become natural acts, not needing

any effort. When such a state is attained, the man feels that all that belongs to him are really

Allah’s. While other people of the World may enjoy the satisfaction of their personal desires,

such a person would relish the worship and remembrance of Allah.

Thus, when the pilgrim is confirmed in this state of “BAQA” and it becomes the warp and woof

of his very being, a light would appear to descend from heaven and the mist of uncertainty would

altogether be lifted from his heart, and filled instead with sweet feelings of love never

experienced before. This would be accompanied frequently by a highly pleasant shower of divine

communication diffusing a heavenly sweet aroma and atmosphere of coolness like that of spring

breeze.

At this stage, the devotee would become so immersed in ecstasy that he would be prepared to

sacrifice his all for the sake of Allah even his honor and very life. His heart becomes so much

filled with light Divine that it would appear as if he is experiencing the effect of the rays of the

midday sun within his bosom, and as if Allah himself had descended on his heart with all His

glory. These are the signs of the state of “LIQA”. It should also be remembered that, while

attainment of FANA’ is the result of Human effort, the two higher stages of “BAQA” and

‘LIQA are the gifts of Allah proceeding from His grace.

The pilgrim’s spiritual struggle takes him up to the stage of “FANA” only. Thereafter, Divine

grace takes him by the hand and carries him to the higher planes.


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There are four varieties among men, One is who has no tongue and no heart, and he is a man of

ordinary position, dull and lowly, who does not count with Allah and one who has nothing good

him. He and people like him are like chaff which has no weight, unless Allah covers then with

His mercy and guides their hearts towards faith in him and moves the organs of their body in

obedience to Himself. Beware that you do not become one of them nor entertain them nor yet

stand among them. These are the people of chastisement and wrath of Allah; they are the

inhabitants of Fire and its inmates. Let us seek refuge of Allah from them.

You should, on the contrary, endeavor to be equipped with Divine knowledge and to be among

the teachers of good and guides of religion. So beware that you should approach and invite them

to obedience to Allah and warn them sinning against Allah. You will, then be a fighter in the

cause of Allah and will receive the rewards of the Prophet and the messengers of Allah. The

Holy Prophet (may peace and blessing of Allah be upon him) said to Hazrat Ali “If Allah gives

guidance to one person through your guiding him, it is better for you than that on which the sun

rises”.

The other kind of person is he who has got a tongue but no heart; he speaks wisdom, but does not

act according to it. He calls people to Allah but himself flees from him. He abhors defects in

others but he himself persists in having similar defects in himself. He shows to others his piety,

but contends with Allah by committing major sins. When he is alone, he is like a wolf in clothes.

The Prophet has warned and said “The thing to be most afraid of and which I am afraid of in

respect of my followers is the learned men who do evil”. We normally seek the refuge of Allah

from such learned men. So you should keep away from such a man and turn away from him, lest

you should be misled by the sweetness of his talk contaminated by the fire of his sin, which will

consume you, and the filth of his heart, which will smother you.

There is a third category of man who has a heart but no tongue but he is true believer. Allah has

screened him away from his creation and hung around him His curtains to provide him and

insight into the blemishes of his own self, and enlightened his heart to make him aware of the

mischief in mixing up with people and of the evil of talking and speaking and in ensuring safety

in silence and retirement in a corner in keeping with what the prophet (peace and blessing of

Allah be upon him) said, “Whoever kept silent attained salvation”. Surely the service of Allah


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consists of ten parts, nine of which are in the silence. Thus this man is a friend of Allah in his

secret, and is protected and possessed of safety and abundant intelligence. He is the companion

of the Beneficent Allah, and is blessed with his favours.

So mind you, you must keep company with such a man and with him and endear yourself to him

by fulfilling the needs which he may want. If you so do, Allah will love you and choose you and

include you in the company of His pious servants and shower His blessings, if it pleases Him.

The fourth category of man is one who is invited to the World invisible, clothed in dignity, as it

is related in the Hadeeth. “Whoever learns and acts upon his learning and imparts it to others, is

invited to the World invisible and made great”. Such a man is possessed of the knowledge of

Allah and his sign; and his heart becomes the repository of the rare secrets of His knowledge

kept hidden from other to be released only to those whom He has selected. He is drawn towards

Himself and expands his heart for the acceptance of these secrets in order to make him a worker

in His cause to invite Allah’s servants to the path of virtue and to act as a warner against

chastisement of evil deeds as a guide and accepted intercessor who verifies the truth of others.

Such a person achieves culminating point of perfection among mankind and there is no station

above this, excepting that of prophet hood. Therefore, it is your duty to be aware that you do not

oppose such a person and be averse to him or to keep away from him. Do not be hostile to him or

avoid accepting him. Be attentive to what he says and admonishes.

When you find in your heart any hatred or love for a person, examine his actions in the light of

the book of Allah and the practice of the Prophet. Then, if these are not in accord with these two

authorities, be happy to seek refuge in Allah and His prophet. But if his actions are in accord

with them but you are opposed to him, then realize that you are opposed to your law desires. You

are hating him on account of your low desire unjust to him on account of your hatred towards

him and thereby rebelling against Allah, the Almighty the Glorious and His Prophet and

opposing both the Quran and Hadith.

Turn therefore towards Allah repenting for your hatred and ask Him for love for that man and the

others and from the friends of Allah and His Walis and the pious among His servants. You would

then please Allah.


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Make your life after death your capital investment and your worldly life its profit. Spend your

time, first of all, in acquiring your life after death. Then if any surplus time is left, spend it in

acquiring worldly life, and in seeking your livelihood. But do not make your wordly life your

capital investment and your life after death, your profit, trying

To utilize any surplus time left, to obtain your life after death by fulfilling obligations of five

prayers, like putting different things all together in a single melting pot, and thereby upsetting the

order of various obligations and the intervals of fulfillment lying between them you become so

exhausted and agitated, you resort to sleep neglecting your duty of prayers, like a dead body at

night and make use of the day to serve your animal self and desires, and Satan. It is tantamount

to your selling you’re hereafter in exchange for your worldly life, having become a slave of your

animal self.

You are commanded to ride your animal self and discipline it, to exercise and traverse on it

towards the paths of safety. Thus is the way to life eternal and submission to its Lord. But you

act otherwise by succumbing to its urges and handing over to it, its own reins to follow its low

desires and enjoyments. You thereby allign yourself with its passions and miss the best things of

this life and of the hereafter. You enter on the Day of Judgment the poorest of men and a great

loser.

On the other hand if you correctly, traverse the path of the hereafter as your capital investment

you will gain in your wordly life as well as in the hereafter. Your destined portion of this world’s

life would have come to you with all its pleasantness and you would have been secure and

respected. Thus, the prophet has said, Surely Allah gives facility in this World’s life on the

intention pertaining to the hereafter, whereas the felicity of hereafter is not given on the intention

pertaining to this world’s life. Intention for the hereafter is submission to Allah because such

intention is the very soul of Allah because such intention is the very soul of service.

So when you obey Allah with obstinacy both in life and in seeking the abode of hereafter, you

are among the chosen ones of Allah loving Him and yearning for the life hereafter. Paradise and

nearness to Allah will be your reward. The world will be at your service and the portion allotted

to you therein will in full measure because everything is subordinate to its Creator and Master.


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But if you become engrossed in worldly life and turn your face away from the hereafter; The

Lord will be displeased with you. You will lose the hereafter and the world will be disobedience

to you in that you will encounter trouble and difficulty in obtaining your allotted portion that

emanates from Allah. The truth of the saying of the Prophet "The world and the hereafter are two

co-wives. If your please any of the hereafter are two the other become angry with you establishes

itself Allah the Mighty Glorious says “Surcly there are among you, who desire this world’s life

and some other are among you, who desire the hereafter”. Safety lies in following the book of

Allah and the practice of the prophet, and destruction, in what is besides them. With the help of

these two, the servant of Allah rises towards the state of “Wilayat”.

IT IS INCUMBENT ON A BELIEVER THAT HE SHOULD FIRST FULFIL THE

OBLIGATROY DUTIES. WHEN HE FULFILS THEM, HE SHOULD OBSERVE “SUNNA” THE PRACTICE OF THE PROPHET. IT IS ONLY WHEN HE HAS COMPLIED WITH

THESE, WHICH HE SHOULD EXTEND TO OBSERVE OPTIONAL AND EXTRA DUTIES.

SO WHEN, ONE HAS NOT PERFORMED HIS OBLIGATORY DUTIES, BUT

ENDEAVOURS TO OBSERVE “SUNNA” IT WILL BE FOOLISHNESS AND STUPIDITY.

IF HE OBSERVES “SUNNA’’ AND “NAFAL” OR SUPEREROGATORY DUTIES BEFORE

HE HAS PERFORMED HIS OBLIGATORY DUTIES, THESE WILL NOT BE ACCEPTED

FROM.

His example is like that of a man who is asked by the king to serve him. But he does not go to

the king but stays to serve the chief, who is under the king, and his power and sovereignty. It is

reported by Hazrat son of Abu Talib (Allah be pleased with him) that the Holy Prophet (peace

and blessing of Allah be upon him) said,

“THE INSTANCE OF A MAN WHO SAYS SUPEREROGATORY PRAYERS WHILE HE IS

IN ARREARS WITH REGARD TO HIS OBLIGATORY PRAYERS, IS LIKE THE

INSTANCE OF A PREGNANT WOMAN WHO CARRIES THE BABY WITH HER BUT

WHEN SHE APPROACHES THE TIME OF DELIVERY, ABORTION TAKES PLACE.

THUS SHE NO LONGER REMAINS PREGNANT NOR DOES SHE BECOME A MOTHER.

SIMILAR IS THE CASE OF THE PRAYING MAN FROM WHOM ALLAH DOES NOT


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ACCEPT SUPEREROGATORY PRAYERS SO LONG AS HE HAS NOT PERFORMED HIS

OBLIGATORY PRAYERS.

It is similar to the business of a man who thinks that he can not have any profit, unless he has

first laid his hand on the capital, similar to the supererogatory prayers of one, which will not be

accepted unless he has first fulfilled to his obligatory prayers.

Similar is the case of one who discards the Sunnah but takes to supererogatory Prayers outside

the obligatory duties. Among the obligatory duties the discarding of unlawful things, of

associating any thing with Allah, of taking exception to His dispensation and decrees, of

responding to people’s voice and following their wishes and of turning away from the

commandment of Allah and from obedience to Him. The Prophet (peace and blessing be upon

him) has said “No obedience is due to any man where sinning against Allah is involved”.

SPIRITUAL DEVELOPMENTS TEN CHARACTERISTICS FOR SPIRITUAL ADVANCEMENT,

Those engaged in spiritual struggle and introspection and are determined to attain the spiritual

goal must acquire ten traits in their character, and when by the permission of Allah they have

established themselves in these and have made themselves firm, they have attained too high

position,

THE FIRST CHARACTERISTIC: is that the servant should not swear by Him, truthfully or

falsely intentionally or accidentally, because when he custivates this practice and restricts the

tongue to refrain from it will enable him to give up swearing altogether. When he rids himself of

swearing, Allah will open for him a door of His light. He will recognize the benefit of this in his

heart and will find himself enacted in his rank and strength and receive praise from his brotheren

and honor his neighbors. Ali will pay him respect and fear him.

THE SECOND CHARACTERISTIC; is that one should avoid speaking untruth seriously or

jocularly because if he practices to avoid this evil and makes his tongue accustomed to utter no

falsehood, Allah will open his heart and will clarify him with knowledge in a manner that it will


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appeal to him as if he never know falsehood. When he hears falsehood from others, he will

regard it as a great blemish and feel ashamed of it in his own self.

THE THIRD CHARCTERISTIC: is that one should be aware that when he promises anything to

anyone he should not break his promise. Lest he should break it, he should not make any promise

at all. For surely, this is a safer course in the conduct of his affairs and breach of promise belongs

to the category of falsehood. So if one keeps his word or refrains from promising what he cannot

keep the door of modesty will be allotted to him and love for him will be created in the minds of

men of truth and he will be raised in status in the sight of Allah.

THE FOURTH IS THAT ONE SHOULD refrains from cursing any thing among creation. He

should cause no harm to any thing, not even to an atom or anything lesser that even atom,

because this quality is among the virtues of the good and the truthful, on the principle than one

gets a good end of life under the protection of Allah and enjoys elevation to spiritual ranks, by

the blessing of Allah. He is saved from degradation and protected from harm and is bestowed

Allah's mercy.

THE FIFTH IS THAT ONE SHOULD refrain from praying for any harm to be caused to any

person, even if the latter deserves it. You should not retaliate either by tongue or by action but

bear it patiently for the sake of Allah and seek no revenge either by word or by action. Surely

this trait raises it possessor to high ranks. When one practices this quality, he attains a noble

position in this world and in the hereafter, and receives love and affection. His prayers will be

accepted and he will derive exhalation.

THE SIXTH IS THAT ONE SHOULD not have any belief whatsoever on polytheism and in the

hypocrisy of those who follow this wrong path. This trait constitutes perfection in following

"Sunnah'' (practice of the Prophet) to lead him and also close to His pleasure and mercy. This it

is an honourable and glorious ingress to Allah the exalted.

THE SEVENTH CHARACTERISTIC IS that one should refrain from looking at anything of a

sinful nature both outwardly and inwardly and restrain the organ of the body from it, because this

is an action that accelerates reward to the heart and the organs, in the immediate worldly life,

together with what Allah has kept in store in the hereafter. We pray to Allah that He may do all


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of us the favor of granting the power to act on these lines and thereby take away worldly desires

from our hearts.

THE EIGHT CHARACTERISTIC is, that one should avoid putting any burden on any one else

whether small or big. On the contrary he should try to lift the burden from people whether on

request or even asked. Surely this effort constitutes the highest of honor among the servants of

Allah and emanates from nobility of the men of piety. This also provides strength to a man to

adminish people to do well and shun evil.

Such acts reflect the honor and dignity of Allah's servants and of pious men enabling them to

enjoy good and shun evil. At this stage, the whole creation would appear to them as in a uniform

position. When man so an act in this stage, Allah transforms his heart into a state of needlessness

and ensures certainty of and reliance on Allah. Allah does not elevate any one while he is tied up

with his worldly desires.

THE NINTH CHARACTERISTIC is that one should be free from want or expectations from

men and feel not tempted in his heart to yearn for what is with them. Surely this state connotes

needlessness from others besides Allah and deserves glorious pride and also indicates and clears

reliance on Allah. It enables one to attain fear of Allah and to rigidly observe his religious

practices. It is a sign of complete and exclusive attachment to Allah.

THE TENTH CHARACTERISTIC is humility. This trait elevates the station of the-servant high

into eminence in the sight of Allah (glory be to Him) itiad also of the people. He derives powers

over what he desires from among the affairs of the world and of the hereafter. This trait is the

starting point to perfection of obedience to Allah. It leads one to attain the position of righteous

people who are pleased with Allah either if in comfort or even when in difficulties. It is

perfection of piety. Humility among the servants of Allah ceases to see any one from among the

people; but perceives his own superiority over himself and may be inclined to say "Perhaps this

person is better than myself in the sight of Allah and is higher in position." The quality of

humility acquired will tend the possessor to refer to the righteous and the learned among men, as

those who have obtained what I have not, and they know what I am ignorant of, and they act

with knowledge.


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When referring to an ignorant man he will say 'O this man offended Allah in his ignorance

whereas I have offended Him in spite of my knowledge and I do not know what sort of end I

shall meet and what kind of end he would meet." Referring to such a person who may be an

unbeliever, he may say "I do not know whether he will become a Muslim and achieve a good

end. Possibly, I will act as an unbeliever and end my life with evil deeds. Humility is the door of

affection and Fear and is a trait to be acquired for one to abide with the true servants of Allah.

Thus, when the servant of Allah acquires perfection in humility Allah will keep him safe from all

calamities and he will attain the position of companionship of Allah, The Mighty, the Glorious,

Moreover this state of humility constitutes the-gate of mercy with the attainment of which, the,

door of pride closes, and the rope of selfconciet is cut asunder. The sense of superiority in his

own self in all matters, religious or mundane gets discarded, This is the very essence of servitude

and is a sign-of devotion to Allah.

With the attainment of this stage his tongue should restrict reference to the people of the world

and its vanity. He will not otherwise attain perfection Malice, and conceit, and transgression will

then vanish from his heart at all times. He will be one and the same person either in secret or in

the open,. both in the pursuit of his purposes in all his expressions.

Such a person will not admonish people making evil reference or by focusing an illustration of

any person or persons. Nor will he like to hear such reference to any body because this weakness

tends to1 hardship to the devotees and will lead to the ruin of a spiritual life.

THE BEGINNING OF SPIRITUAL LIFE is to extricate one's self from natural cravings and urges and to revert to the path of Law, to enter

through the door of destiny and progress onward to return to normal urges but yet retaining the

spiritual height ascended. So, you should control your urges in matters of food and drink, dress,

marital relations, habitation: and tendencies and habits. You should

Follow Al-Quran and the Hadith of His Prophet (blessing and peace be upon him); in keeping

with what Allah says "And accept what the Prophet has brought to you and refrain from what he

forbids you to do," and "Say if you love Allah follow me, Allah will love you.


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When you are so conditioned, to purge you of your desires and disobedience both outwardly and

inwardly and to annihilate yourself, then there will remain nothing in you inside, accepting the

unit of Allah and nothing will exist in you outside accepting obedience and servitude to Allah in

what he has commanded and forbidden. Thus one so transformed in. his ways and manners, will

use them a kind of garment in all his movements during night and day; when at home or abroad

in comfort or discomfort and when ill or well. Whoever fights his own self and overcome it

Allah will revitalize it to resist the temptation of committing sinful acts.

This requirement of man is what the Prophet referred, liken he said "We have returned from a

minor Jihad to a Major Jihad." He means this to say that the return was to resort to a struggle

with One's own self to achieve perpetuity and recurrence a struggle against cravings and the self

being engrossed in sinful acts

"And serve your Lord till 'certainty' (death) comes to you. Allah has commanded His Prophet

To serve Him, This implies opposition to man's ownself because service is declined by the self,

which seeks its opposite. If it be asked how the self of the Prophet of Allah could decline service

in that he had no fleshly desires, Allah says "He does not speak from his own desire it is nought

but revelation that is revealed."

When He addressed His Prophet in these words, it was to affirm the applicability of this general

condition on his followers. But He, the Mighty, the Glorious, bestowed upon His prophet power

over his ownself so that it could not harm nor oblige him to struggle against his ownself. This

exclusive power distinguishes him from his followers. So when a believer persists in a spiritual

struggle like this till the imminence of death and meets His Lord with a drawn sword besmeared

with the blood of his self and his desires. He gives him what He was guaranteed to him in

Paradise in keeping with his words "And as for him who fears to stand before his Lord and

forbids the soul from low desires, then surely, the Garden is the abode." He makes it his abode

and resting place and place of return making him secure from any transfer to any other place or

any return to the worldly abode. He provides him from day to day and from hour to hour all

needs of food and drink and dress and ornaments that can never exhaust.


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But as for the unbeliever, the hypocrite and the sinner who do not struggle with their own selves

and desires in this world but follow the devil to become polluted with the unrepeated sins of

unbelief and practice of polytheism and so forth till death overtakes to claim them outside the

pale of Islam, they will enter the fire, prepared for the unbeliever, as is indicated in His words

"Then be on your guard against the fire of which men and the stones are the fuel; it is prepared

for the unbeliever." So when He has made them enter it and made it their place of flight, of

return and of refuge, it will burn their skins and their flesh. He will give them fresh skin as often

as their skins are thoroughly burned, and change them for other skins." He the Mighty, the

Glorious, will so punish them because of their unlimited alliance with their own selves and

desires in this world to commit sins. The inmates of fire will have their skin and flesh renewed at

all times for the chastisement to continue unabated.

The inmates of the Garden on the other hand will have all needs for their comfort and pleasure

provided infinitely and adequately. This was Allah's reward awarded for their constant struggle

with their own selves to such a state as to attire them to accord with the will of Allah in relation

to this world's life. This is what is meant in the saying of the Prophet (Peace and blessing of

Allah be upon him. "This world is the culture ground for the hereafter.

THE TRAVAIL OF SEEKER You must either be one or the other of two things. You are either a seeker or the object sought

for. If you are a seeker or a disciple, you become the carrier of a burden containing difficult and

weighty matters. A seeker has to toil hard and is dissatisfied until he attains his object and

succeeds in realizing his aspired goal.

It would not be conning of a Seeker to flee from troubles which befall him in the matter of his

life and wealth and that of the members of his family and children, until he is relieved of his

burden, and the load of his suffering and consequent humiliation are removed for him to become

scoured for all evil and illness and sufferings and the needs of people thereto. Then only can he

claim to be admitted to the category of people, who are loved by Allah and nourished by Him

lavishly and become consequently His subjects.


P a g e | 44

But if you on the other hand, become instead the object of search the things sought for, then it is

your own seeking and you cannot blame Allah should any calamity befall you and you thereby or

should by no means entertain doubt with regard to your portion demoted in rank with Him,

because He may put you in such a state in order to make yon strive to attain the status of high

personages and thereafter to raise your position to the position of Awliya and Abdu.

Do you like your position to be lower than theirs or that your robe of honor and light and the

blessing be other than what are theirs? Even if you feel contented of your inferior status, Allah

the Mighty, and Glorious will not be pleased it, because He says "And Allah knows and you do

not know." He has chosen for you what is more elevated, brighter, higher and better, but you

decline strive to have it. Then if you say could it be right that the perfect devotee should have

been in a state, which according to your opinion should have' been provided for the lower as

well. Remember the favorite one of Allah, is the beloved and true devotee. The Prophet (peace

and blessing of Allah be upon him) was the chief among the beloved but at the same time he was

the one who was most tried and tested. The Prophet has said "I have been frightened so much on

account of Allah that no one else will have been threatened like me and I have been made to

suffer so much on account of Allah that no one else will have been made to suffer equally;

and there have come on me thirty days and nights on which I had not so much of food as could

have be hidden under the armpit of Bilal."

He has further said "Surely we Prophets are most severely tried; next to us come those of lower

grade and so on". "I am the best in the knowledge of Allah and most afraid of Him among you

all. " Now how can the beloved be tried and feel frightened when he is the favorite and perfect

devotee? This is so only because the object is to make them attain the ultimate object as already

pointed out, of the higher stations above, and because the grades of heavenly life arc not rose

except through good deeds in the worldly life.

Worldly life is the cultivation ground of the life hereafter. The good acts of the Prophet and the

Awaliyas, after the performing what are commanded and refraining form prohibitions reflect

achievement of patience and pleasure and reconcilement as a result of developing this trait. It is


P a g e | 45

at this stage this trait removes away from them and they experience the blessings of Allah and

His favor and lavish care till they meet the Lord in eternity.

Be blind to all other avenues and do not open your eyes to anything in those directions, because

if you look that way the direction wherefrom emanates the favor of Allah, the Mighty and

Glorious will not be made open to you. So shut out vision of all other directions with your

realization of the unity of Allah and with the effacement of yourself. Thus, with your fading

away and your own effacement and that of our knowledge, will be opened the penetrating long

ranged eyes of your heart, the abode of Allah, the Mighty, the Great and you will see Truth with

the two eyes of your heart with its dazzling rays of light brought about by your faith and firm

conviction. At this stage there will appear a light from your inside and manifest itself on your

outside, in the manner of the light of a lamp, inside a dark house on a dark night streaking its

brilliant beams through its orifices and loopholes to illuminate the outside. The self and the body

will then feel at ease with this gift of Allah, debarring all gifts of others, besides Him,

YOUR SELF, So have mercy on your self and do not be unjust to it. Do not throw it in the

darkness of your ignorance and your foolishness, so as to look towards the direction of created

beings and of might, of power, of acquisition and of means, in order to rely on them. For if you

do so all avenues will be closed against you and the avenue wherefrom the favor of Allah flows

will not be made open to you by the substitution of chastisement and retribution, merited by your

act of polytheism in turning towards someone for something else besides Him.

So when you have realised his unity and observed His favor and placed your hopes on Him and

none else making yourself blind to the need of assistance from any, excepting Him, He will make

you become close and near to Himself and will show His mercy to you. He will nourish you, and

provide all for you, nurse you in disease make you comfortable and bestow gifts on you to

become opulent, help you even to become a ruler. He will even make you to vanish from

creation and from your ownself and also to disappear, so that thereafter, you will see neither your

poverty nor your affluence.

KARAMAT (MIRACLES)


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The Walis of Allah, acting on behalf and under the stamp of the Holy Prophet (peace be upon

him) and not proclaiming their existence and position' until commanded by Allah serve

humanity, by their precepts and examples and pray incessantly for the general forgiveness of

human sins.

The idea regarding the existence of such Walis and their approach towards some form of

intercession for humanity is borne out by Verses 20-27 of Sura Yasin, a perusal of which will

show that even among a nation doomed to destruction for its inequities, there live persons who

testify to the truth of a Prophet appearing among them by their powers of reality, recognizing the

will of Allah. The event is begun with the following words, "And from the remote part of the

country there came a man running who said, O' my people follow this messenger, "The story of

the prophet Loot as given in Sura Hud, gives an indication to the effect that punishment for the

sin of a nation is averted by the presence of an eminent man of spiritually.

The deferment of such punishment is out of deference to a spiritual personality living in its

midst.

The punishment of Quraish was deferred till the migration of the Holy prophet from Mecca. Al-

Quran lay down this principle in so many words "Nor is Allah going to chastise them while you

are among them" (8:33). The well known hadith ascribing to Allah the Words "One who is

hostile to my Walli receives an announcement of War from Me" presents only the counterpart of

this idea. Because if hostility to a Wali excites the wrath of Allah it follows that the attention and

prayers of the Wali can induce the mercy of Allah. Of course the Wali spoken of are Walis of the

eminence like that of Hazrat Ghous ul Azam Abdul Qadir Mohiyuddin.

Miracles are abnormal and extra-ordinary acts that can only be performed by the privileged few

like the Prophets and Walis of Allah. Perhaps such acts may sound illogical to the rationalist. But

they do occur and are beyond ordinary comprehensive. The parting of the Red Sea for the

Prophet Moosa and such like events is examples. Even in the life of ordinary mortals, miracles

occur, by the mercy of Allah, to save them from catastrophes or accidents.

The miracles of Hazrat Ghous ul Azam recorded are innumerable, when compared to other

Saints. Of these innumerable, miracles, a few are given below.


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After Hazrat Ghous ul Azam settled down in Baghdad remarkable stories about his power

circulated in Baghdad. The day to day increase in the circulation of such stories made a large

number of great scholars of the town to decide to visit him, altogether in other to test his

knowledge by posing one, hundred difficult questions. On their arrival, the Hazrat foretold them

of their purpose and gave each question the correct answer, even prefunding to them

explanations beyond the limits of their comprehension on their own special subjects. This"

thought reading was daily manifested by him. It was not necessary for the visitors who came

with petitions of desires to tell him, for he looked straight at them and gave them the answers.

On one occasion; two weary and hungry travelers from Arabia joined his audience unobtrusively.

The Hazrat immediately stopped his discourse saying "Poor travelers; they have just come a long

way and have had practically nothing to eat." He then described correctly their last meal to the

astonishment of all concerned.

One of the most remarkable things we hear from this Saint's life is that even a man's destiny

could be deflected from conscious life into the dream state. A merchant of Baghdad one day

approached Sheikh Hammad Al-Dabbas for his blessings before taking a caravan to Syria.

Sheikh Hammad forbade him to undertake the proposed journey because he foresay that the

merchant was likely to be robbed and murdered by highway men. The merchant very much

depressed, met Hazrat Ghous ul Azam on the way and informed him what the Sheikh had told

him. The Hazrat promised the merchant his personal responsibility for his safe journey and asked

the merchant to proceed. He reached his destination safely with his goods.

On his journey the merchant forgot to take back his money kept in the place where he had

performed his 'ablution. On going to bed he was murdered. On waking he saw blood round his

neck and also felt the pain of the blow. However, he realised that what he had seen was a mere

dream, but remembering his lost purse, he went back to the place and recovered it.

While he was returning to Baghdad he was confused in his mind to decide whether seeing Sheikh

Hammad first would be proper, as he was the senior Sheikh or seeing Hazrat Ghous first was

appropriate as it was his predictions had proved true. He suddenly saw Sheikh Hammad. He


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asked him instead to first go to Hazrat Ghous ul Azam by whose prayers his predestined murder

had been changed into a dream and the loss of property the purse changed into forgetfulness.

One of Hazrat's own servants, who visited his master, complained that he had, in a dream slept

with man women. Upon this, Hazrat said that it was the servant's destiny to sleep with all those

women but this misdeed had been transformed into a dream. Before the servant began to describe

the event, Hazrat gave him a list of the names of all the women including those he knew and

those he did not.

Khalifa AImustanjid Billah once came to Hazrat and presented him some bags of gold. He

refused the gift but when the Khalifa begged and pleaded for their acceptance the Hazrat took

two bags and pressed them. Blood seemed to ooze out of them, which was indicative of the fact

that the wealth had been amassed by oppressing people, which was represented by the blood

seen.

On one occasion a Christian Clergyman came from Yeman and accepted Islam from him in an

assembly where he had delivered a sermon. After his conversion, he voluntarily stood up and

related to the assembly that he was a man of Yeman and had decided to accept Islam from the

hands of the most eminent Muslim in Yeman. He reported that had seen Prophet Eesa in a dream

who directed him to proceed to Baghdad and accept Islam from Hazrat Abdul Qadir, who was

the most eminent at the time in the whole world.

Once three Faqihs, who came to see him offered their prayers under his Imamath (leadership).

They did not like his reading of the Quran and formed a low opinion of him. They slept that

night and went to the spring for a bath late at night. A Tiger clung to their clothes and caught

hold of them. The Faqihs became afraid of their lives. The Hazrat at that moment came out of his

closet. The Tiger quietened and crawled (it his feet. Hazrat sternly looked at the Tiger as if to

question why it had interfered with his guests though they had formed low opinion of him. The

Faqihs came to him and repented for their conduct and begged his pardon. Hazrat then addressed

his guests remarking that while he had been improving his heart, they had only been improving

their tongue to speak ill of him and slander people.


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Sheikh Shahabuddin Umar Suharwardy in his youth used to read voraciously books on

scholasticism, inspite of the advice of his uncle to the contrary. Once his uncle took him to

Hazrat Ghous ul Azam and informed him that the boy was devoting all his time to scholasticism.

Upon this Hazrat asked Sheikh Shahabuddin what books he had read on the subject. On getting a

reply, he placed his palm on the breast of Sheikh Shahabuddin. No sooner was the palm

removed; he surprisingly forgot all he knew of scholasticism. But in lieu of it, he felt his mind

replaced by the knowledge of Allah. Sheikh Shahabuddin Umar Suharwardy ultimately became

the Imam of the Suharwardy Order and is the author of the famous book on Sufism named

"Awariful Maarif."

Sheikh Muzzafar bin Mansur said that in his youth he saw the Hazrat in the company of a large

number of persons. When he sat down with a book on spiritual philosophy, Hazrat without

seeing the book but questioning him said that the book was not a good one for him and should be

discarded. However, be did not like to discard it owing to his love for the book, but at the same

time he neither desired to incur the displeasure of Hazrat also by retaining that book. So he

decided to keep it somewhere else and tried to get up to do so. But he could not. He felt as if he

was planted to the ground.

Hazrat then asked him to show the book to him. It was given. Hazrat passed his hand over it and

said that the book was Ibuzari's "Fazil-ul-Quran" and then returned it to him. I opened it and saw

that it was "Fazil-ul-Quran'' but without the chapter on spiritual subject and philosophy

"contained therein earlier. Hazrat asked him to repent for what had passed through his mind He

first repented and then got up, but found that he could not thereafter remember a single portion of

that book.

A relattion of the Khalifa was once taken to Hazrat. The man was suffering from dropsy and had

an enormously swollen stomach. He sought relief. Hazrat passed his hands over his stomach,

upon which it contracted to its normal size.

Hazrat Ghous ul Azam had spiritual powers to hasten to the rescue of those who called him in an

hour of emergency or adversity even from afar, such as the hearing of a thundering shout that


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rang, to frighten away marauders who tried to molest and loot owners of a caravan in the desert

of Samarkand, who, in their hour of peril, called and appealed for the aid of the Hazrat.

Sheikh Shahabuddin Suharwardy's parents were for long childless; until his mother approached

him and begged of him to pray to that she may be blessed with a son. Raising His hands in

supplication he prayed and said that Allah the Beneficent would grant her wish. He desired the

child when born to be named Shahabuddin and predicted that the child would rise up to be a

Sheikh of Sheikhs. In the course of time she bore a son though she was above the normal age of

child bearing.

His powers over the souls of this disciples extended beyond the grave. One day in Baghdad a

man informed him that his deceased father in a dream had desired him to appeal to him to pray

for (his redemption of his dead father's soul, as he was suffering. Hazrat asked the visitor "Did

your father ever visit my Madrasa?" Yes he answered. Hazrat remained silent for a while and

referred no further on the matter. A few days latter, the man returned to Hazrat saying that his

father appeared to him in a dream wearing a green robe and had told him that his punishment has

been lifted due to Hazrat Ghous ul Azam's prayers.

Abdullah Zayyat once said that one night Hazrat came out of his closet with a walking stick in

his hand. Abdullah within himself at that moment wished to see Hazrat performing some

miraculous act. No sooner this thought had occurred to him, the Hazrat set up his stick on ground

and it became luminous and began to glow. Soon it became so bright that it illuminated the entire

house. He then took up his stick, and looked at Abdullah and remarked you desired this sort of

act. Abdullah was amazed.

A mother brought his son to the Sheikh to become a Murid (follower) A few months later she

returned and saw him looking under nourished. She complained that Hazrat was himself

partaking the delicious dish of chicken daily whereas his poor son had been made to keep up on

dry bread. Hazrat on this complaint picked up the bone of a chicken, by this bone suddenly

transformed into a live cock, which crowed as if to testify that there is no Allah but Allah.

Mohammad is His Prophet "and Sheikh Abdul Qadir is His Wali". Addressing the terrified


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woman he commented "when your son is able to do this, then there will be no reason why he

should not eat the same as I do."

He once asked nearly three hundred residents of a dwelling place to vacate it immediately. No.

sooner these people vacated, (he building fell to the ground. He had foreseen the occurrence and

warned them in time.

Sheikh Alt Arabi of Spain had no children. At the instance of a Mujzub (a moon of distracted

mind owing to' divine attraction) he approached Hazrat Ghous ul Azam for his blessings and

prayers for a son. Hazrat said I have one more son yet unborn in my destiny. I give it to you. Rub

your back against mine and name him when born Mohammed Mohiyuddin. He would rise up to

be a Qutub of his time. The child was eventually born and was named accordingly. He became a

great philosopher and attained high spiritual advancement. He gained the title of Sheikh Akbar

and is commonly known as Ibn-al-Arabi.

During a famine in Baghdad, Abdul Abbas Ahmed, the servant of Hazrat complained to him of

the need for funds and of food grains. Hazrat gave him a reasonable quantity of wheat and asked

him to store the grain in a covered receptacle and never to weigh it, but to take out according to

necessity, by opening out a small portion of the container. He used to draw grains in this way for

an unusually large period. The wife of the servant of Hazrat at last felt very much curious about

it and in order to satisfy her opened the mouth of the container. She surprisingly found almost

‘he same quantity of grain as was kept in the beginning, still remaining and unexhausted.

Once the water in Tigris rose to an extra ordinary high level on account of an unprecedent flood.

The inhabitants of Baghdad became frightened of the imminent danger. They came to Saiyidina

Hazrat Ghous ul Azam and solicited his help. There upon Hazrat went up to the river side and

planting his stick on the river bank said "Remain with in this limit. The flood then began to

recede slowly and came down to the Limit demarcated by him.

Once a resident of Baghdad approached Saiyidina Ghous ul Azam and stated that his son has

been getting fever for a year and a quarter, and could not shake it off by any means. Hazrat

instructed him to speak into the ears of his son and say '0 fever leave my son and go to the

village of H Allah.' He acted accordingly, and the fever left his son at once.


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It is related on the authority of Sheikh Adi Bin Musafir that once Hazrat Ghous ul Azam was

conversing with some persons assembled to hear his sermon when it began to rain. Hazrat looked

upon the sky and solicited "I call together men for your (Allah's) sake but you disperse them." As

soon as he had uttered this, the clouds disappeared and rain ceased in the precincts of the

Madrasa of Hazrat, though it was raining outside.

Sheikh Osman Sayrifini and Sheikh Abdul Haq Harimi stated ".We were present before

Saiyidina Hazrat Ghous ul Azam in his Madrasa on third Saffar 555 A.H., when Hazrat suddenly

got up with his wooden sandles under his feet and performed ablution. He offered two Rakats of

prayers and with a loud shout threw one of the sandles into the air. It disappeared from our sight.

With another shout, his Holiness threw the other sandle into the air, which also disappeared.

None present dared questioning him on the incident.

But thirty days after this incident a caravan came to Baghdad from Ajam and said that they had

brought some presents for Hazrat. Hazrat permitted the acceptance of the presents of valuable

things but these the same pair of sandles which were thrown in the air by Hazrat. They related

that on the third of Saffar when they were travelling, suddenly a gang attacked them and

plundered their merchandise and murdered some of them in the caravan. The gang then entered

the jungle to divide the booty. Then they had halted at the outskirts of the jungle and it struck

them to solicit the help of Hazrat Ghous ul Azam. Just at that time they had heard two loud

shouts which reverberated throughout the jungle. They had mistaken the shouts as the aftermath

of a scuffle between the gang that attacked us and a stronger gang of Arabs. We were terror

stricken. Some members of the gang came to us and said that a calamity had befallen them and

requested us to take back the plundered goods. We went to the place where the booty was lying

divided and saw two of their leaders lying dead and the two sandles lying close by.

Sheikh Abdul Hassan commonly known as Ibn Astantana of Baghdad stated "When I used to

live in the Madrasa of Saiyidina Ghous ul Azam for the acquisition of learning, I generally keep

awake, at night in order to serve the Hazrat, if and when required. One night in 553 A.H. Hazrat

came out of his room, presuming he required water for ablution, I took it to him but his holiness

did not take it. Instead, he proceeded towards the gate of the Madrasa. I quietly followed him.

The gate automatically opened and when he passed on, it closed itself. He then went towards the


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gate of the city which also similarly opened and closed automatically. Shortly after this we

reached a town, which I had not seen before. On reaching the town he went to a house which was

similar to his own Ribat in appearance. There were six persons in the house, who saluted him. He

proceeded further on and I, stood, by a pillar. I heard the groaning of a person in a low voice.

After a few minutes, the groaning ceased and another person went to the place whence the

groaning came and carried away a dead body on his shoulder. Shortly after this, another person

bare headed and with long whiskers, came there.

The man sat down in front of Hazrat who made him recite the declaration of faith used in

converting one to Islam. Hazrat then cut off his whiskers, put a cap on his head and named him

Mohammad. He said that he had appointed him in place of the deceased. The persons residing in

the house accepted the decision submissively. He then left the place and in a short time came to

the gate of Baghdad, which opened and closed automatically as before. His holiness (hen entered

his Madrasa. In the morning when I resumed taking lesson from Hazrat I prayed him to explain

the incident of the previous night. Whereupon he said that the town I had seen was Nehawand a

distant city in the outskirts of the empire under the Khalif of Baghdad. The six persons in the

Ribat were Abdul and Nujaba. The man who died was one of them. The man with long whiskers

was a Christian of Constantinople who accepted Islam and was appointed by him to fill the place

of the deceased. The man who carried away the corpse was Hazrat Khizer.

It seems desire able here to explain that according to the Sufis, there exists a sort of hierarchy of

Saints at all times in the world through which Allah manifests His mercy to the world of

humanity. In the absence of the Prophet, they are the vice gerents of Allah on earth on the

Prophet's behalf. They are of three different grades; Abdal is a plural of Badal meaning literally

"substitute", so called because should any one of these saints die, Allah immediately substitutes

him by another (Sihah). They are righteous persons of whom the world is never destitute. But on

more authoritative view is that they are given this name, because of their ever changing spiritual

condition. They are influx; and are not allowed to remain in one state. Being on their way to

Realization, they are not allowed to settle down at any intermediate point. As to their exact

number and their locations, opinion, is divided. They seem to be the lowest in rank amongst the

spiritual successors of the Prophet, Ghous ul Azam and Qutubs.


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According to the best authorities they are a hierarchy of the saints of a particular generation and

are supposed to be pre-eminently endowed with sanctity and faculties to even perform miracles.

If anybody is a Qutub or a Ghouse, he is recognized as such only by his agents. Abdals,

themselves reveal their position to a. particular person. The literal meaning of Qutub is axis or

pivot, the point upon which a thing turns, the chief around whom the state of affairs turns. So a

Qutub is he, whose attention and prayers decide the course of events in a particular society of

people? He may be regarded as a kind of spiritual agent in a particular community.

The literal meaning of Ghouse is 'AID' or 'Succour' in the midst of difficulties. So Ghouse is a

kind of intercessor, who intercedes at a moment when the sins of a nation or humanity are at the

point of being punished. These great men appear to be particularly tender hearted like the Holy

Prophet. Their hearts melt at the woes and sufferings of humanity and as such become a means to

be able to avert Divine punishment. With the assurance of acceptability of their prayers, their

prayers become a plea for Divine forgiveness and mercy. Hazrat Ghous ul Azam has once said

that the Almighty has given him the knowledge of all his Murids up to the end of the world, and

His Holiness has proclaimed that none of his Murids would die without repentance, and attain

the seventh degree to allude in paradise. Once he remarked that he would not have the presence

of Allah unless He did not accompany him and his Murids to enter paradise. His Holiness was

once questioned as to the position of a devotee who has regard and loves for him, but was not

actually his Murid nor wore Khirqa from him. He said that such a person was also his Murid

although the real process of his becoming a Murid was not complete. Even a person who had

love and reverence for him would not be disappointed by the graciousness of the Almighty.

PARTING ADMONITIONS Hazrat Ghous ul Azam lived an extraordinary strenuous and glorious life mainly engaged in

service to mankind during day time and occupied at night in prayer in contemplation of Allah. It

is beyond common comprehension to assess his nearness to Allah, which by sheer devotion and

sacrifice he had attained. His exemplary life was transparently glorious. Every lunar month, an

angel in the guise of an Arab, used to wait upon him and inform him of the good and bad events

that would take place in its course. In 560 A.H. in the month of Ramzan the said Arab bade him


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farewell thereby indicating that Hazrat would. Not-survive to see the next Ramzan. In the

beginning of Rabi-ul.Akhir of 561 A.H. he fell ill. The illness grew worse daily and it became

evident that his end was drawing nearer.

His son Sheikh Abdul Wahab requested him to declare his parting admonition. He then said. It is

incumbent on you to fear Allah and not to fear anyone else excepting Him and not to hope for

anything from anyone else excepting Him. Entrust all your needs to Him and do not rely on

anyone else excepting Him. Ask everything you need from Him and do not place your trust on

anyone else, besides Him. He further said "when the heart becomes right with Allah, nothing is

felt missing and nothing comes out of the man".

During his illness he expressed "I am the core without the shell". "Others have come to me so

make room for them and show courtesy to them "Here is great mercy. Do not make the place

con-gested for them". He was also heard saying "upon you be peace and the mercy of Allah and

His blessing May He protect me and you and turn with mercy to me and to you. I begin with the

name of Allah unceasingly". He kept on saying this one day one night. I do not fear anything or

any angel, or even the angel of death. Addressing the angel of death, he said it is not you who

have befriended me but one who has been bounteous to me.

During his illness his son Sheikh Abdul Aziz was with him and enquired often his pain and

condition. Hazrat said, "Let not any one ask me about anything about my being turned over and

over again in the knowledge of Allah". Sheikh Abdul Aziz further asked him about his disease.

To this, he "said, "Surely no one, be it a man, a Jin or an angel knows and understands my

disease. The knowledge of Allah is not diminished by the command of Allah. The command

changes but knowledge does not change. The Command may be abrogated but not so is

knowledge "Allah" causes things to pass away and establishes what Help leases] and with Him is

the basis for the book. The Quran says," And He is not questioned what He does, and it is they

who are questioned.

Once he said "I wanted death which has no life in it and a life which has no death in it". So I

enquired what kind of life and death he was eluding to the death that has no life in it, is the death

of my own species. I do not see in it either benefit or harm. My death from my ownself, my own


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desire, my own purpose, and my own wishes in my worldly life and my life after death is all that

I could see. I do not live in any of these nor am I bound in them. As for the life that has no death

in it, it is my life with the act of my Lord assimilated in such a manner that I have no existence in

it, and my death in it, is my existence with him.

There is no Wali. Sheikh or Alim who has not proved the glory of Hazrat Ghous ul Azam. Hazrat

Sheikh Wali-Ullah has said that although Hazrat Ali was the first "Majzoob" among "Umat-

Mohammadi" yet the only person after him who had accomplished the path of Jazb successfully

was Saiyidina Abdul Qadir Jilani, who fully imbibed within himself the ways and attributes of

the Holy Prophets. (Peace be upon him.)

Sheikh, Abdul Wahab was told by Sheikh Abdul Razak and Sheikh Musa that Hazrat on the

evening before his death uttered aloud raising his hands and stretching them out was heard

saying; "And on you be peace and the mercy of Allah and His blessings". Repent and join the

line. Presently I will be coming to you". He said" Between Me and you, and the creation there is

distance as between the heaven and the earth. So do not identify me by any one of them nor any

one of them by me".

His son Abdul Jabbar asked him what part of his body was ailing. He said "All parts of my body

are ailing excepting my heart which has no pain in it. It is in sound condition with Allah. As

death approached Him he was saying, I seek the help of Allah with "LA-ILA.HA.ILLALLAH

MUHAMADUR RASOOL ALLAH". There is no object of worship excepting Allah and

Muhammad is the Prophet of Allah. Glory be to Him and be He exalted, the Everlasting, who

does not fear annihilation. Glory be to Him who has established His superiority through His

power and over powered His servants by means of death. There is no object of worship

excepting Allah and Muhammad (peace and blessings of God be upon Him) is the Prophet to

Allah. He was continuously repeating Allah, Allah, Allah and his voice grew fainter and fainter

and stuck to his palate, then came to him the ultimate moment to breath away from this world of

woe to the Infinite Beyond. His breath ebbed out slowly and peacefully. His exalted soul then

lofts his body He was no more. It was 11th Rabi-ul-Sani. This date is commemorated by his

admirers’ upon this day and is known Girrwani Sharif. May He Allow His blessings to benefit


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us-and grant us all the Muslims a good end without abasing us and putting us in trial, 'and may

He thus enable us to join the men of piety Ameen, Ameen, Ameen.

The illustrious illustrate that rejuvenated Islam by the majesty and sublimity of his exemplary

mission was dead, but he re-lives in the heart of every true Muslim.

Here are some records that speak to his unparallel eminence:-

Hazrat Sheikh Ahmed Shahindi Mujadid Alif Sani Naqshabandhy in his letter No. 123 written to

Noor Mohammed Tehari has said that after Hazrat Ali, Hazrat Imam Hassan, and Hazrat Imam

Hussain, the spiritual leadership remained in the dynasty of Hazrat Ali and all the twelve Imams

were virtually the Ghouse of their time. This exalted spiritual position after these twelve Imams

devolved, by means to Syed Abdul Qadir Jilani only and none else has been bestowed this high

honor. All the Sheikhs and Walis seek spiritual guidance and derive light from him, that is why

Hazrat has said "My Sun has come to stay and will shine for ever"

It has been said by Abu Bakar Haware-Al-Lib Tahee in page 114 of Tabbqat-ul-Kubra written by

Abdul Wahab Sharrani that before the Hazrat's birth, there would be seven Awtads in the world

and the eighth will be Abdul Qadir al-Jilani. He replied that he would be one from Ahle Baith

direct descendant of the Holy Prophet and appear In Baghdad in the fifth century. He further

stated that he would not only be the Qutub-ul-Aqtab of the world but also the Qutub of all time.

The Walis of the world will be guided to their goal through his indispensable help and care.

Sheikh Suleman Ahmed Almaghrabi Al Shazli in his book named "Uzama-El-Awlia" has stated

that after the Holy Prophet, his Ashabs and Ahlebaith, the highest rank among Walis, is held by

Hazrat Ghous ul Azam Abdul Qadir Jilani, followed by:-

1. Marouf-Al-Karkhi

2. Junaid-Al-Baghdadi.

3. Ahmed Bin Humbal.

4. Suleman Al Ghazali.

5. Syed Ahmed Rifa-ee


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6. Zinoon'Al-Misri.

7. Rabiathul Adavriya.

8. Bayazid-al-Bustami.

Abdul Hassan Al Shazull always sought spiritual help and guidance from Hazrat Ghous ul

Azam. He always acknowledged his spiritual superiority. He had also heard from all the

Meshaikhs, particularly Sheikh Ali-ul-Khawass, about the exalted spiritual status of Hazrat

Ghous ul Azam. This has also been reaffirmed by Sheikh Tajuddin Bin Ataullah in page 5 of the

book Uzam-al-Awlia and Tariqa Shazuliya.

Once Al Sheikh Abu-us-Salam-bin Mushaikh was asked about the spiritual status of the world,

“He said that the highest in rank and dignity was Hazrat Ghous ul Azam Abdul Qadir Jilani. He

was the Qutub-uz-Zaman, Imamul-Makan and Baz-Al-Ashab. His status amongst the Walis of

the Ummatee Muhammadi was like that of Hazrat Khizer in the Ummatee Israil. As such, Hazrat

is also known as Khizer" Muhammadi.

Sheikh Baqa Bin Battu, Sheikh Abu Second Quality and Sheikh Ali Bin Abi Nasar Hiti, who

were Qutubs of their time, held high regard and reverence for him. Whenever the intended to see

him in his Madrasa, they would wait outside and ask for his permission through one of his

servants and would never enter the gate until permitted. Hazrat Ghous ul Azam would ask them

to sit by his side, but out of regard for him, they would seat themselves at a distance from him.

Whenever he happened to go out of his Madrasa, these famed Sheikhs would accompany him on

foot and hold the reins of his horse. Out of extreme love for him, they would conduct themselves

as servants would do and would even sweep the surroundings of his Madrasa.

Sheikh Abu Nassar has stated that once Hazrat Ghous ul Azam visited the tomb of Sheikh

Mahrouf-Al-Karkhi and after salutation said, "Aye Sheikh Mahrouf, I am one step ahead of you".

After a long time he happened to go to his tomb again and after salutation said "Aye Sheikh

Mahrouf, I am now two steps ahead of you". Upon this the Sheikh's spirits while responding to

his salutation, replies, "Ya Sayed Ahle Zaman (Leader of the time) may peace be upon you".

This incident was a manifestation of Hazrat's state in superlative spiritual ecstasy.


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Moulana Abdur Rehman Jami, in his famous books 'Nafahat-ul-Inns', has said that Hazrat

Khawaja Mohiyuddin Chishti was a great devotee of Hazrat Ghous ul Azam. When he spiritually

heard his dictum of "my foot is on the neck of all Walis" he replied that it was on his eyes as

well. Al Sheikh Sadiq Alsheobani, in his 'Manaqib-e-Ghousia', in reference to what Abil Abbas

had heard from other Mashaikhs, has stated that Saiyidina Abdul Qadir Mohiyuddin Jilani is as

distinguished amongst the Walis as is the Holy Prophet (peace be upon him) amongst the

Prophet's. The famous writers of Islamic literature have acknowledged his illustrious literary

services and contributions towards Islamic learning. Hafiz Zia-ud-Din has referred to him in his

Tabbqat "as 'Alama-tul-Hcen' Scholar of his time. Hafiz Abu Saeed Samnani in his history refers

to him as Mujtahid-fil-Ilm, Professor of Absolute knowledge. Imam Abu Abdullah Shibli has

referred to him as Aziz-ul-Ilm possessor of abundant knowledge.

Hafiz Imdad-ud-Din Ibn-Kasser in his history says that Hazrat had a perfect knowledge of

Hadith and Islamic Law. Murtezae Nazami in his book 'Jami-ul-Anwar' written in Turkish and

translated by Isa Band Banji, has narrated about the services rendered towards the revival of the

religion by Sheikh Abdul Qadir Jilani during a period when political chaos was adversely

affecting the religious advancement of the Muslims of that time.

Sheikh Abdul Haq Dehalvi in his book 'Akhbar-ul-Akhiar' has stated that the spiritual leadership

of Hazrat, Ghous ul Azam was proclaimed after he had accomplished his Studies and excelled

himself in all branches of Islamic learning. His exalted spiritual rank was made Known to the

people and reverence and love towards him established in their minds. He was conferred with the

highest rank of "Qutbiete Kubra" and 'Willayat' Uzma.

REFERENCE to Hazrat has been made by various authors and writers, as the greatest of all helpers, a great

preacher 'a great educationalist', a' great moralist' and great doctor' of Muslim Law. The names of some of their

writings are:-

1 Qamoos-ul-Alam. by Shamsuddin Sami

2 Daira-Tul-Muarif by Farid Wajdi.

3 Banja-Tul-Asrar by Imam Ali Nooruddin Alshanooni.

4 Nukat-ul-Asrar by Syed Adam Barioori

5 Akhbar-ul-Akhier by Sheikh Abdul Haq Mohadis Delhvi


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6 Subdu-TuI-Asrar

7 Jawahi-rul-Asrar by Sheikh Sharif-ud-Din Syed Azam Yahya Ibd-Syedina.

8 Tuhfa-Tul-Asrar by Abd ul Qadir Ghousul Azam

9 Khawariq-ul-Asrar by Syed Jalal-ud-Din Bokhari

10 Aitibe-ul-Anwar by Sheikh Abdul Haq Balkhi

11 Hirzul Ashiqeen by Badu-ud-Din Shah Maddar

12 Seyd-ul-Musafireen by Sheikh Rashid bin Mohammad Junaidi

13 Safina-Tul-Awlia by Makhdoom Jehanian Jehan Gasht.

14 Tashreeh-ul-Awlia by Shahzada Dara Shikoon

15 Khulasa-Tul-Mu-fakhir by Hazrat Khawja Moin-ud-Din Chishti Ajmiri

16 Shawahid-un-Nabuat

17 Khulasa.Tul-Qadiria by Imam Abdullah Al Yafaia

18 Anis-ul-Qadiria by Moulana Jami

19 Tuhfa-Tul-Qadiria by Sheikh Shihabuddin Suhurwardy

20 Lutful Qadiria by Sheikh Baha-ud-Din Amali

21 Risal Gharibia by Sheikh Abdul Muali Baghdadi

22 Anwar Mohammadi by Sheikh Noor Ullah Qutbi

23 Risaka Awlia by Sheikh Ahmed Maghrabi

24 Asrar-ul-Salikeen by Syed Ahmed Kabar Rifai

25 Saif-ur-Rabbani by Sheikh Hashim Alvi

26 Malfoozat by Shaikh Muhammad Ibrahim Badri

27 Rooza-Tun-Nazir by Mulla Ali Alama Majid ud Din Ferozabadi

28 Al-Tabaqatul Kubra by Abdul Wahab Alsharani

29 Anwar-un-Nazir by Imam Abi Bakar

30 Nizah-Tul-Kaatir by Mulla All

31 Noor-ul-Absar by Syed Alshibli

32 Shams-ul-Makhir by Mohammad bin Mohammad Balkhi

33 Al-Bazal-Ashhab by Ajama Ibrahim al Droobi Alsalfi

34 Tuhfa-Tul-Abrar by Syed Alla-ud-Din Al Hussani Al Hammaws

35 Tuhfa-Tul-Tahiria by Syed Tahir Ala-ud-Din Al Qadiri Algilani


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36 Q,aliad-al-Jawahir by Ghulam Yahya

37 Almanzela-Tul-Sultan-ul-Awliaby Syed Tahir Ala-ud-Din Al Qadiri Algilani

38 Alwikra-Tul-Qadiria by Gul Mohammad Khan Al Qadiri

39 Mahboob Subhani by Gul Mohammad Khan Al Qadiri

40 Short Life Sketch by Ismail ibn Mohammad Said Taharli

41 AlFayuzatc Rubania


Hazrat Ghaus-ul-Azam Shaikh Abdul Qadir Jilani r.a.

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