Abdul-Qadir Gilani

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Abdul Qadir, Al Jilani, Muhyi'd-Diin, Sultaan al-Awliyaa

Ghaus-e-Aazam [1]

Tomb Of Sheikh Abdul Qadir, Baghdad, Iraq.
Full Name Al-Sayyid Muhiyudin Abu Muhammad Abdal Qadir Al-Jilani Al-Hasani Wal-Hussaini
Born 2nd Ramadan 470 AH[2] or Mar. 19, 1078[3]
Birthplace Gilan, Tabarestan, Persia[4]
Died 8th Rabi al-Awwal 561 AH
Jan. 12, 1166 CE[5][6]
Place of Burial Tomb Of Abdul Qadir, Baghdad, Iraq
Father Abu Salih Musa al-Hasani
Mother Ummul Khair Fatima
Spouse(s) • • Madina
• Sadiqa
• Mu'minah
• Mahboobah
Son(s) • Saifuddin
• Sharfuddin
• Abu Bakr
• Sirajuddin
• Musa
• Muhammad
• Ibrahim
• Abdullah
• Abdul Rahman
• Abu Naser Musa
Descendants Sheikh
Other Titles Shaykh
Abd al-Qadir
("Servant of the All-Powerful")
("One Who Is from Gilan")
("Reviver of the Religion")
Abu Muhammad
("Father of Muhammad")
Al-Ghawth al-A'zam
• ("The Supreme Helper")
Sultan al-Awliya
("The King of the Saints")
Al-Hasani Al-Husaini
("The descendant of both Imam al-Hasan and Imam al-Husain)


Abd al-Qadir al-Jilani (Arabic: عبد القادر الجيلاني‎), (Turkish: Abdülkâdir Geylânî, Kurdish: Evdilqadirê Geylanî, Persian: عبد القادر گیلانی‎,Urdu: عبد القادر گیلانیAbdolqāder Gilāni, Bengali: আব্দুল কাদের জিলানী (রহ.)) Al-Sayyid Muhiyudin Abu Muhammad Abdal Qadir Al-Jilani Al-Hasani Wal-Hussaini (born 11 Rabi al-Thani, 470 Hijri, in the town of Na'if, district of Gilan, Ilam Province Or Amol of Tabarestan , Persia, died 8 Rabi al-Awwal 561 AH, in Baghdad,[8] (1077–1166 CE), was a Persian[9] Hanbali jurist and Sufi based in Baghdad. Qadiriyya was his patronym.


Al-Gilani was born around 1077, in , Persia.[nb 1][10] His family was part of the Hanbali school, one of the schools of religious law within Sunni Islam. Al-Gilani's father, Abu Salih Musa al-Hasani, was a descendant of Hasan ibn Ali, (Imam Hasan). Hassan was the eldest son of Ali and Fatimah. Ali was Muhammad's cousin and Fatima was Muhammad's daughter. Al-Gilani's mother was the daughter of Abdullah Sawmai, a descendant of Husayn ibn Ali, the younger son of Ali and Fatima. Thus, Al-Gilani was both a Hasani and Hussaini Sayyid.


Within Al-Gilani's full name, al-Sayyid Muhiyudin Abu Muhammad Abdal Qadir al-Jilani al-Hasani wal-Hussaini, the word Sayyid denotes his descent from Muhammad.[11] The name Muhiyudin describes him as a "reviver of religion".[12] The phrase, al-Jilani refers to Al Gilani's place of birth.[13][14] However, Al-Gilani also carried the epithet, al-Baghdadi.[15][16][17] referring to his residence and burial in Baghdad. The phrase al-Hasani wal-Hussaini affirms his lineal descent from both Hasan ibn Ali and Hussein ibn Ali, the grandsons of Muhammad.[18][19] Describing Al Gilani with the phrase 'Najib al-tarafayn Sayyid' indicates that both his mother and father were of apostolic lineage.[20]

Paternal heritage[edit]

Al Gilani's father was a Sayyed.[21][22] He was respected as a saint would be, by the people of his day, and was known as "Jangi Dost", (one who loves God), thus "Jangidost" was his sobriquet.[23][24][25]


Al Gilani spent his early life in Na'if, the town of his birth. In 1095, at the age of eighteen years, he went to Baghdad. There, he pursued the study of Hanbali law.[26] Abu Ali al-Mukharrimi gave Al Gilani lessons in Fiqh. He was given lessons about Hadith by Abu Bakr ibn Muzaffar. He was given lessons about Tafsir by Abu Muhammad Ja'far, a commentator. In Tasawwuf, his spiritual instructor was Abu'l-Khair Hammad ibn Muslim al-Dabbas.[27] (A detailed description of his various teachers and subjects are included below). After completing his education, Gilani left Baghdad. He spent twenty-five years as a reclusive wanderer in the desert regions of Iraq.[28]

Subject Shaykh (Teacher)
Fiqh (Islamic Jurisprudence) Abu Al Wafae Ali ibn Aqeel Hanbali
Fiqh (Islamic Jurisprudence) Abu Al Hasan Mohd. ibn Qazi Abu Yali
Fiqh (Islamic Jurisprudence) Abu Al Khatab Mahfuz Hanbali
Fiqh (Islamic Jurisprudence) Muhammad ibn Al Husnayn
Fiqh (Islamic Jurisprudence) Qazi Abu Saeed Mubarak ibn Ali al-Mukharrami
Tasawwuf (Sufism) Abu'l-Khair Hammad ibn Muslim al-Dabbas
Tasawwuf (Sufism) Abu Zakariay ibn Yahya ibn Ali Al Tabrezi
Hadith Abu Bakr ibn Muzaffar
Hadith Mohd. Ibn Al Hasan Baqalai Abu Sayeed

Mohd. ibn Abdul Kareem

Hadith Abu Al Ghanaem Mohd. Ibn Mohd Ali Ibn Maymoon Al Farsi
Hadith Abu Bakr Ahmad Ibn Al Muzaffar
Hadith Abu Jafer Ibn Ahmad Ibn Al Hussain Al Qari
Hadith Abu Al Qasim Ali Ibn Mohd. Ibn Banaan Al Karkhi
Hadith Abu Talib Abdul Qadri Ibn Mohd. Yusuf
Hadith Abdul Rahman Ibn Ahmad Abu Al Barkat Hibtaallah Ibn Al Mubarak
Hadith Abu Al Nasr Ibn Il Mukhtar
Hadith Abu Nasr Muhammad
Hadith Abu Ghalib Ahmad
Hadith Abu Abdullah Aulad Ali Al Bana
Hadith Abu Al Hasan Al Mubarak Ibn Al Teyvari
Hadith Abu Mansur Abdurahman Al Taqrar


Later life and Miracles[edit]

In 1127, Al Gilani returned to Baghdad and began to preach to the public.[10] He joined the teaching staff of the school belonging to his own teacher, al-Mukharrimii, and was popular with students. In the morning he taught hadith and tafsir, and in the afternoon he held discourse on the science of the heart and the virtues of the Qur'an. He was said to have been a convincing preacher and converted numerous Jews and Christians. His strength came in the reconciling of the mystical nature of the Sufi and strict nature of the Qur'an.[10] He felt it important to control egotism and worldliness in submission to God.

MY FOOT IS ON THE SHOULDERS OF ALL THE SAINTS: Once whilst he was delivering a lecture, Shaikh Abd al-Qaadir al-Jilani r.a. entered a spiritual state and said, “My foot is on the shoulders of all the Awliya Allah (Saints).” When he uttered these words there were many Awliya Allah in his presence. Each one of them immediately lowered their necks. Shaikh Ali bin Haiti r.a. who was also present in this gathering, immediately went to Shaikh Abd al-Qaadir al-Jilani r.a. and physically placed the foot of the great Ghawth on his neck. Shaikh Sayyidi Maajid r.a. states: “When al-Ghawth al-A’zam r.a. said these words, then every Wali on earth bowed his neck.” He also states, “There were 300 Awliya Allah and 700 Rijaalul Ghaib (Men of the Unseen) present in that gathering, and every one of them lowered their necks before him.” Shaikh Makaarim r.a. states: “The day on which al-Ghawth al-A’zam r.a. made this statement, every Saint knew that the flag of Kingship was now planted before Shaikh Abd al-Qaadir al-Jilani r.a. . On this day, all the Saints from East to West lowered their necks on his command.” Sayyidi Shaikh Khalifatul Akbar r.a. states: “I saw the Beloved Rasool, s.a.w.s. in my dream and I asked him about the statement of al-Ghawth al-A’zam – ‘My foot is on the shoulders of all the Saints.’” He says that the Holy Prophet (s.a.w.s. )said, “Abd al-Qaadir al-Jilani r.a. has spoken the truth and why should he not say this when he is the Qutb, and I am his Guardian”.


When Shaikh Abd al-Qaadir al-Jilani r.a. said, “My foot is on the shoulders of all the Saints”, Shaikh Khwaja Mueenud’deen Chishti Hassani Sanjari Ajmeri r.a. was at this moment in the prime of his youth. He was deep in the remembrance of Allah on a mountain in Khurasaan. As soon as Shaikh Abd al-Qaadir al-Jilani r.a. said these words, Khwaja Mueenud’deen Chishti r.a. heard this and lowered his neck and said, “But your blessed foot is on my eyes and on my head.” It was through the blessing of this act of submission that r.a. Khwaja Mueenud’deen Chishti r.a. was made the King of the Saints of India and is known as “Sultaanul Hind”.


Mufti-e-A’zam Hind, Maulana Mustapha Raza al-Qaadiri r.a., the son of Imam Ahmed Raza al-Qaadiri r.a., says in one of his Manqabats, which he wrote in praise of the great Ghawth as follows: r.a. “Ye Dil Ye Jigar He Ye Aankhe Ye Sar He”- My Heart, My liver, My eyes and My head are all here, “Jahaa Chaaho Rakhlo Qadam Ghawth-e-A’zam” – O Ghaus! You may keep your blessed foot wherever you desire. This couplet of Mufti-e-A’zam r.a. shows that even though he was not born when the great Saint made this statement, but even after coming to this physical world, he showed his allegiance to al-Ghawth al-A’zam r.a. by accepting and confirming the command of the great Ghawth. This, and his immense love for Shaikh Abd al-Qaadir al-Jilani r.a. gained him the exalted status of “Ghaus-ul-Waqt” meaning “The Ghaus of the Time”.

IMAM AHMED BIN HAMBAL: Shaikh Sayyidi Baqaa r.a. states that once he accompanied Shaikh Abd al-Qaadir al-Jilani r.a. to the tomb of Imam Ahmed bin Hambal r.a. . He says: “I saw Shaikh Imam Ahmed bin Hambal’s r.a. grave split open, and I saw him emerge from his blessed grave. He embraced al-Ghawth al-A’zam r.a. and then said, ‘Even I am dependent on you in Tariqah’”.

SHAR’IAH AND TARIQAH: Once Shaikh Bataa’ihi r.a. presented himself in the court of Shaikh Ahmed Kabeer r.a. He states that Shaikh Ahmed Kabeer r.a. said, “Do you know anything about the condition of al-Ghawth al-A’zam r.a. ?” Shaikh Ahmed r.a. states: “On hearing this, I began to praise al-Ghawth al-A’zam r.a. and say what I knew concerning him. I said as much as I knew and then remained silent.” Shaikh Ahmed Kabeer ( r.a. ) then said: “On his right is the Sea of Shari’ah and on his left is the Sea of Tariqah. From this, he gives whom he desires. In this era, there is none equal to him.”

ONE HUNDRED JURISTS HUMBLED: It is well known that the lectures of al-Ghawth al-A’zam r.a. attracted scores of scholars to Baghdad from all over the world. Once, a hundred Jurists formed a group and each one chose a difficult question. They all decided to present themselves in the gathering of Shaikh Abd al-Qaadir al-Jilani r.a. and each would ask his question during the lecture in an attempt to cause Shaikh Abd al-Qaadir al-Jilani r.a. to be confused. The one hundred Jurists chose what they thought to be the most difficult question and travelled to Baghdad. They sat in the gathering of Shaikh Abd al-Qaadir al-Jilani r.a. waiting for the appropriate time to ask their questions. It was during this gathering that a bright ray of light emerged from the blessed chest of al-Ghawth al-A’zam r.a. and travelled into the heart of each of the one hundred Jurists. This light could only be seen by them and to those whom Almighty Allah desired to see. As this light entered their hearts, each one of them entered a state of spiritual ecstasy. Each one of them fell at the feet of al-Ghawth al-A’zam r.a. and repented from their improper intentions. The great Saint, with great compassion, embraced each one of them, filling their hearts with Noor, and at the same time answering every one of their questions, even though they had not asked.

‘O, Ghous Help:

Hazrat-e-Bishr Qarazi narrates that I was travelling with a group of traders along with fourteen camels carrying sugar. We stopped for the night in a dangerous jungle. In the early hours of the night my four loaded camels disappeared, which were not found even after a lot of search. The group also departed. The camel driver stayed back with me . In the morning I suddenly remembered that my Mentor, The King of Baghdad Huzoor Ghous-e-Pak had told me that whenever you get stuck in any problem then call me (my name), Allah willing that problem will be solved, hence I requested this way: YA SHAIKH ABDUL QADIR! MY CAMELS ARE LOST. All of sudden I saw a saintly man dressed in white clothes on a sand dune towards east, who was signaling me to come to him. As soon as I along with my camel driver reached over there the saintly Man disappeared from vision. We were strangely looking here and there when we suddenly spotted those four lost camels sitting under the sand dune. Then what happened was that we caught the camels and re-joined the group. When Sayyed-e-na Shaikh Ab-ul-Hasan Ali Khabbaz was told the incident of the lost camels He said that Hazrat-e-Shaikh Ab-ul- Qassim has said that I have heard Sayyed-e-na Shaikh Muhi-ud-Din Abdul Qadir Jilani saying: “THE ONE WHO CRIES OUT FOR MY HELP DURING SOME PROBLEM, THE PROBLEM GETS SOLVED, THE ONE WHO CALLS OUT MY NAME IN ANY HARDSHIP, THAT HARDSHIP; GETS DISMISSED, THE ONE WHO USED ME AS A SOURCE TO ASK ALLAH FOR SOME NEED, IT WILL BE FUFILLED. THE PERSON WHO PRAYES TWO RAK’AT OF NAFL AND IN EACH RAK’AT AFTER SURAH FATIHA RECITIES SURAH IKHLAS ELEVEN TIMES, AFTER SAYING SALAAM i.e AFTER FINISHING THE PRAYER, SENDS DUROOD-O-SALAAM ON THE KING OF MADEENAH AND THEN WALKS A DISTANCE OF ELEVEN STEPS TOWARDS BAGHDAD SHAREEF AND CALLS OUT MY NAME AND PRESENTS HIS NEED, ALLAH WILLING, THAT NEED WILL BE FULFILLED’. Why should I go from door to door when I have a mentor like You. I received every thing from you ‘O, Ghous-e-Azam Dastgir. Dear Islamic Brethern! It is possible that in someone’s mind a thought may arise that we should only ask Allah for any help and no one else, because when Allah is the One who helps then why should we ask anyone else for help? The answer to this is that this is the way he makes an unknown number of people go astray. When Allah has not refrained from asking for help from someone else then how can someone get the right of saying that don’t ask for help from anyone but Allah. Look in the Holy Quran, where Allah has in various verses allowed asking for help from someone else, but even though being the Omnipotent in every way,. He has asked for help from His beings. Therefore it is stated: Translation: If you will help the religion of Allah, Allah will help you. (Part-26, Sura: Muhammad)

Hazrat-e-Sayyed-e-na Issa Rooh-hul-lah while asking for help from His desciples states: Translation: Issa son of Maryam has said to his desciples, who may help me being towards Allah? The desciples said, we are the helpers of the religion of Allah”. (Part-28 Sura: Al-Saff)

When Hazrat-e-Sayyed-e-na Moosa Kalee-mul-lah was ordered to go to Fir’on for preaching, He asked for the help of a human being and requested Allah: Translation: And make a minister for me from my family (He) May brother Haroon. Strengthen may loin by him. (Part-16 Verses-29 to 31)

Allah has stated in another place: Translation: Then undoubtedly, Allah is his helper, and Gibrael and the righteous believers and after that the angels are his helpers. (Part-28 Sura: Al-Tahrim)

Dear Islamic Brethern! Did you see? The Holy Quran very openly, in clear words, announces that Allah is the Sustainer, but by the grace of Allah even Gibrael Amin and the dear ones of Allah (the Prophets ) and the Saints and even the angels are the ones who help. Now, Allah willing, this satanic thought that no one can help except for Allah, would be demolished from its roots. The interesting thing is that the ones who migrated to Madeenah-e-Munawwarah from Macca-e-Moazzamah are called Refugee (muhajir) and the ones who helped them are called Ansaar and every sensible person knows that the meaning of the word Ansaar is the helper. (May Allah influence the hearts with my words.)

Now may be the satan might put this evil thought in the heart that it is alright to ask for help from those who are alive but after their death you should not ask them for help. If you carefully study the following verse and the topic after it then Allah willing this satanic thought will be uprooted from its roots. It is stated: Translation: And say not those who are killed in the path of Allah as dead; but they are alive yes, you are unaware. (Part-2 Sura: Al-Baqara) It is proved by the Holy Quran that the ones martyred are alive. Now if these people are accepted as being alive who were killed by an iron sword in the path of Allah, then what are you going to say about the Prophets, but about the Leader of the Prophets Muhammad-e-Mustafa? It is stated in ROO-HUL-BAYAN that those people who died by the sword of the love of Allah are also included in this (meaning even they are alive like the ones martyred). Anyway, the Prophets and the Saints are alive, and we don’t ask for help from the dead but from the ones alive and by the grace of Allah we accept them as the ones who fulfill the needs of the needy and the ones who help in the troubled times. Indeed, without Allah’s bestowal no Prophet or Saint can neither give anything as small as the smallest thing (particle atom) to anyone nor can they provide any sort of help. Sayyed-e-na Imam-e-Azam Abu Hanifa has, while requesting for help from the Holy Prophet, requested in QASEEDA-E-NOMAN: Which means that ‘O, the One better than humans and jinns, and the One who is the treasure of the Bounty of Allah Please also give me from what Allah has bestowed on You and how Allah has satisfied you. You also make me satisfied. I am a candidate of Your shower of generosity. There is no one for Abu Hanifa in the entire creation except you.

Sayyed-e-na Imam Sharaf-ud-Din Busairi has requested for help from the Lord of Madeenah in the famous QASEEDA-E-BURDA by requesting: The One better than all creations, there is no one of mine except for You. The One whose shelter I can take in the time of trouble

Imdad-ullah Muhajir Makki has requested in NAALA-E-IMDAD: I am sleeping day and night on the pillow of sins. Wake me up from the dream of ignorance Ya Rasool Allah. Hazrat-e-Shah Wali-ullah Muhaddis Dehlawi has written about the grand supremacy of Ghous-e-Pak that: That is Sheikh Mohi-ud-din Abdul Qadir Jilani, therefore says that even in His Grave Sharif he has authority like the ones alive.

Death and burial[edit]

Al Gilani died in the evening of Saturday 1166 (8 Rabi' al-Awwal 561AH) at the age of eighty nine years (by the Islamic calendar).[8] His body was entombed in a shrine within his madrassa in Babul-Sheikh, Resafa (East bank of the Tigris) in Baghdad, Iraq.[30][31][32] During the reign of the Safavid Shah Ismail I, Gilani's shrine was destroyed,[33] however in 1535 the Ottoman Sultan Suleiman had a turba built over the shrine, which exists to this day.[34] The Sufi orders celebrate "Ghouse-al-azham day" on the date of Al Gilani's death.[citation needed]


  • Futuh al-Ghaib (Revelations of the Unseen) – 78 discourses, fairly short and to the point but very powerful.
  • Al-Fath ar-Rabbani (The Sublime Revelation) – 62 discourses, definitely longer, given in the Ribaat and Madrasa in Baghdad AH 545–546.
  • Jala' al-Khawatir (The Removal of Cares) – 45 discourses, also in the same locations, given in the year AH 546.
  • Malfuzat (Utterances of Shaikh 'Abd al-Qadir) – This is a collection of quotes from the Shaikh. Generally, it is found at the end of the hand-copied, Arabic manuscripts of Fath ar-Rabbani.
  • Al-Ghunya li-Talibi Tariq al-Haqq (Sufficient Provision for Seekers of the Path of Truth, also known in the Indian sub-continent as Al-Ghunya li-Talibin). These five volumes, written by the Shaikh at the request of one of his murids, is a comprehensive guide to all aspects of Islam, both the inward and the outward.
  • Khamsata 'Ashara Maktuban (Fifteen Letters) – These are 15 letters originally written in Persian by Shaikh 'Abd al-Qadir to one of his murids.
  • Al-Fuyudat al-Rabbaniyya (Emanations of Lordly Grace)
  • Bashair al-Khairat (Glad Tidings of Good Things) – A Salawat by Shaykh Abd al-Qadir by way of inspiration from Allah.
  • Kitab Sirr al-Asrar wa Mazhar al-Anwar (The Book of the Secret of Secrets and the Manifestation of Light

See also[edit]


  • Sayings of Shaikh Abd al-Qadir al-Jīlānī Malfūzāt, Holland, Mutah (translator). S. Abdul Majeed & Co, Kuala Lumpur (1994) ISBN 1-882216-03-2.
  • Fifteen letters, khamsata ashara maktūban / Shaikh Abd Al-Qādir Al-Jīlānī. Translated from Persian to Arabic by Alī usāmu ́D-Dīn Al-Muttaqī. Translated from Arabic into English by Muhtar Holland.
  • Kamsata ašara maktūban. First edition. ʿAlāʾ al-Dīn, ʿAlī B., ʿAbd al-Malik al- Muttaqī al-Hindī (about 1480–1567) and Muhtar Holland (1935–). Al-Baz publications, Hollywood, Florida. (1997) ISBN 1-882216-16-4.
  • Jalā Al-Khawātir: a collection of forty-five discourses of Shaikh Abd Al-Qādir Al-Jīlānī, the removal of cares. Chapter 23, pg 308. Jalā al-Khawātir, Holland, Mutah (1935–) (translator). Al-Baz publications, Fort Lauderdale, Florida. (1997) ISBN 1-882216-13-X.
  • The sultan of the saints: mystical life and teachings of Shaikh Syed Abdul Qadir Jilani / Muhammad Riaz Qadiri Qadiri, Muhammad Riyaz. Gujranwala, Abbasi publications. (2000) ISBN 969-8510-16-8.
  • The sublime revelation: al-Fath ar-Rabbānī, a collection of sixty-two discourses / Abd al-Qādir al- Jīlānī, Second edition. al-Rabbānī, al-Fath. Al-Baz publications, Fort Lauderdale, Florida. (1998). ISBN 1-882216-02-4.
  • Al-Ghunya li-talibi tariq al-haqq wa al-din, (Sufficient provision for seekers of the path of truth and religion), Parts one and two in Arabic. Al-Qadir, Abd, Al-Gaylani. Dar Al-Hurya, Baghdad, Iraq, (1988).
  • Al-Ghunya li-talibi tariq al-haqq wa al-din, (Sufficient provision for seekers of the path of truth and religion.) in Arabic. Introduced by Al-Kilani, Majid Irsan. Dar Al-Khair, Damascus, Bairut, (2005).
  • Encyclopædia Iranica.


  1. ^ There is uncertainty as to the year of his birth; some sources say 1077, others 1078.


  1. ^ www.al-baz.com, www.al-baz.com. "Titles". www.al-baz.com. 
  2. ^ "Birth Date". 
  3. ^ "Birth Hijri and Gregorian Year". 
  4. ^ "Birth Place". 
  5. ^ Shad, Abdur Rahman. Ali Al-Murtaza. Kazi Publications; 1978 1st Edition. Mohiyuddin, Dr. Ata. Ali The Superman. Sh. Muhammad Ashraf Publishers; 1980 1st Edition. Lalljee, Yousuf N. Ali The Magnificent. Ansariyan Publications; Jan 1981 1st Edition.
  6. ^ "Hijri Date". 
  7. ^ "Names". 
  8. ^ a b The works of Shaykh Umar Eli of Somalia of al-Tariqat al-Qadiriyyah.
  9. ^ Abd al-Kadir al-Djilani, W. Braune, The Encyclopaedia of Islam, Vol. I, ed. H.A.R Gibb, J.H.Kramers, E. Levi-Provencal, J. Schacht, (Brill, 1986), 69.
  10. ^ a b c "'Abd al-Qadir al-Jilani". Encyclopedia Britannica. I: A-Ak – Bayes (15th ed.). Chicago, IL: Encyclopedia Britannica, Inc. 2010. p. 16. ISBN 978-1-59339-837-8. 
  11. ^ Muslim communities of grace: the Sufi brotherhoods in Islamic religious life pg 94, Abun-Nasr, Jamil M. Columbia University Press. (2007). ISBN 978-0-231-14330-1.
  12. ^ Mihr-e-munīr: biography of Hadrat Syed Pīr Meher Alī Shāh pg 21, Muhammad Fādil Khān, Faid Ahmad. Sajjadah Nashinan of Golra Sharif, Islamabad (1998).
  13. ^ Encyclopaedia of religion and ethics: volume 1. (A – Art). Part 1. (A – Algonquins) pg 10. Hastings, James and Selbie, John A. Adamant Media corporation. (2001), "and he was probably of Persian origin."
  14. ^ The Sufi orders in Islam, 2nd edition, pg 32. Triingham, J. Spencer and Voll, John O. Oxford University Press US, (1998), "The Hanbali Qadirriya is also included since 'Abd al-Qadir, of Persian origin was contemporary of the other two."
  15. ^ Devotional Islam and politics in British India: Ahmad Riza Khan Barelwi and his movement, 1870–1920, pg 144, Sanyal, Usha Oxford University Press US, 19 August 1999. ISBN 0-19-564862-5 ISBN 978-0-19-564862-1.
  16. ^ Cultural and religious heritage of India: Islam pg 321. Sharma, Suresh K. (2004)
  17. ^ Indo-iranica pg 7. The Iran Society, Calcutta, India. (1985).
  18. ^ Biographical encyclopaedia of sufis: central asia and middle east, pg 123, Vol 2. Hanif N. Sarup and Sons. (2002) ISBN 81-7625-266-2, 9788176252669.
  19. ^ The Election of Caliph/Khalifah and World Peace pg 176. Mowla, Khondakar G. (1998).
  20. ^ Burton R.F. "Arabian Nights" Volume 5 Chapter 61 Footnote 466.
  21. ^ Historical and political who's who of Afghanistan. p 177. Adamec, Ludwig W. (1975)
  22. ^ The Sultan of the saints: mystical life and teaching of Shaikh Syed Abdul Qadir Jilani, pg 19, Riyāz Qādrī, Muhammad. Abassi publications, University of Michigan (2000).
  23. ^ Sulook organisation website.
  24. ^ Mihr-e-munīr: biography of Hadrat Syed Pīr Meher Alī Shāh pg 27, Khān, Muhammad Fādil and Ahmad, Faid. Sajjadah Nashinan of Golra Sharif, Islamabad. (1997)
  25. ^ Encyclopaedia of Sufism, volume 1, Kahn, Masood Ali and Ram, S.
  26. ^ Juan Eduardo Campo, Encyclopedia of Islam, p 4. ISBN 1438126964
  27. ^ Malise Ruthven, Islam in the World, p 243. ISBN 0195305035
  28. ^ Esposito J. L. The Oxford dictionary of Islam. p160. ISBN 0199757267
  29. ^ Akbar, pg.11 Al Haqq, Abd. and Ghunyat al-talibeen (Wealth for Seekers) pg. 12 Urdu version
  30. ^ Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient provision for seekers of the path of truth and religion), parts one and two in arabic, Al-Qadir, Abd and Al-Gilani. Dar Al-Hurya, Baghdad, Iraq, (1988).
  31. ^ Al-Ghunya li-talibi tariq al-haqq wa al-din (Sufficient provision for seekers of the path of truth and religion) with introduction by Al-Kilani, Majid Irsan. Al-Kilani, Majid , al-Tariqat, 'Ursan, and al-Qadiriyah, Nash'at
  32. ^ The Qadirya shrine, Baghdad.
  33. ^ Baghdad, A.A. Duri, The Encyclopaedia of Islam, Vol. I, 903.
  34. ^ Abd al-Kadir al-Djilani, W. Braune, The Encyclopaedia of Islam, Vol. I, 70.

External links[edit]