Exploring the Aqīdah of Shaykh Abdul Qadir Jilani as contained in the Ghunyah: some crucial considerations

At first sight, a reading of the Aqīdah of Shaykh Abdul Qādir al-Jīlānī as set forth in the Ghunyah, with its seemingly anthropomorphic references and criticism of the Asharite school might appear problematic from the standpoint of this school. How do we reconcile these apparent views of the Shaykh with his immense standing throughout the Sunni world, a world steeped in Asharite ‘aqīdah?” However, as we will argue here there is no conflict between the authenticated teachings of the Shaykh and the Asharite school. This argument rests on certain prior considerations that need to be addressed in approaching the text- considerations which are of vital importance in interpreting the statements or alleged statements made there.

(1) Firstly, the authenticity of the text as it has reached us in the Damascus edition- from which the translation is taken- has been questioned. Jibril Haddad writes: “ Al-Dhahabī quotes the S.ūfī master and H.anbalī imām, Shaykh ‘Abd al-Qādir al-Gīlānī, as saying in al-Ghunya:
”He is established (mustawin) over the Throne which comprises all His dominion while His knowledge encompasses all things. (Unto Him the good word as*cends, and the good deed raises it) (35:10). It is impermissible to describe Him as being in every place. Rather, let one say that He is in the heaven, over the Throne (fī al-samā’ ‘alā al-‘arsh) just as He said (The Merciful established Him*self over the Throne) (20:5). This [verse] must be stated in abso*lute terms and without interpretation. As for His being over the Throne, it is mentioned in every book that was ever revealed to every Prophet that was ever sent, without specifying “how.”[10]

This quotation shows that the words bi dhātihi mentioned in certain editions of the same passage of al-Ghunya are interpolations –…. Al-Kawtharī called for a new, more thorough edition of the Ghunya than those currently in circulation and cited the Ulema who questioned its textual integrity and its reliability in h.adīth narrations and doctrinal issues such as al-Haytamī in his Fatāwā H.adīthiyya, al-Yāfi‘ī in Nashr al-Mah.āsin, and al-Najm al-As.fahānī.”

Haddad then quotes ibn Ḥajar al Haytamī, the great Shāfi’ī scholar as follows:

On the issue of the words interpolated and introduced (madsūsa) into Shaykh ‘Abd al-Qādir’s book al-Ghunya – Allāh sanctify his secret by loath*some people (mamqūtīn):

Beware! lest you slip away and be misguided by those (doubtful) things that are present in the book al-Ghunya by the imām of the knowers of Allāh, the spritual pole of islam and Muslims, the venerable Teacher, ‘Abd al-Qādir al-Gīlānī, for they were interpolated by someone else – Allāh will punish him, and he is answerable to Allāh. Whatever be the case, the Shaykh himself is innocent from such a slander on his exalted person.

And how is it possible that he would circulate such a base*less, worthless position? He was a well-versed and erudite scholar of the Qur’ān, the H.adīth and both the Shāfi‘i fiqh and the H.anbalī. He was so conversant with both Schools and such an authority that he issued fatwā according to both! And these base things are attributed to one upon whom Allāh bestowed the treas*ures of unfathomable types of knowledge (ma‘ārif) and miracles – both the patent obvious and the subtle! …

Moreover, he [Shaykh ‘Abd al-Qādir al-Gīlānī] was fully aware of al-Qushayrī’s Risāla and so he must have agreed with what is reported in it from one of the Imāms of the Muslims in this respect, namely:

Abū ‘Uthmān al-Maghribī said: “I used to believe in the doctrine of the di*rection of Allāh I, but when I came to Baghdād this went away from my heart, whereupon I wrote to my companions in Makka that I had embraced Islām anew.” At that time everyone who followed him renounced their belief in the direction.”[Extracted from: http://www.sunniport.com/masabih/showthread.php?t=2470]

(2)There is a consequently a need to look at issues raised in the text in the light of other, works containing the teachings of the the Shaykh such as the al-Fuyūdāt al-Rabbānīyyah. This work contains a clear rejection of anthropomorphism and is in total agreement with the Asharite position:

The Creed [‘aqida] of ‘Abd al-Qadir al-Jilani
(may Allah sanctify his innermost secret)

Extracted from “Al Fuyūdāt al-Rabbānnīyah”


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In the name of Allah, the Most Gracious, the Most Merciful:


Praise be to Allah, the One who modeled the mode [kayyafa’l kaif], though He is completely free from modality [kaifiyya];

And has localized locality [ayyana ‘l-ain], though He utterly transcends location [ainiyya];

And exists [wujida] in every place, though He is far removed from circumstantiality [zarfiyya];

And makes Himself present with [hadara ‘inda] every thing, though He is far exalted above “withness” [‘indiyya].

He is the First of everything, and there is no posteriority [akhiriyya] applicable to Him.

If you say “where [aina]? ”, you are imposing location [ainiyya] on Him.

If you say: “how [kaifa]?”, you seek Him through modality [kaifiyya].

If you say: “when [mataa]? ”, you are besetting Him with temporality [waqtiyya].

If you say “He is not [laisa],” you are excluding Him from being [kawniyya].

If you say “if [law]”, you are confronting Him with deficiency [naqsiyya].

If you say “why [lima]?”, you are disputing with Him over sovereignty [malakutiyya].

Glory be to Him and Exalted is He!

He is not preceded by precedence [qabliyya]. He is not superseded by subsequence [ba’diyya]. He cannot be compared by likeness [mithliyya]. He cannot be matched by comparability [shakliyya]. He is not flawed by matrimonial conjugality [zawjiyya]. He is not known by corporeality [jismiyya].

Glory be to Him and Exalted is He!

If He were a tangible object [shakhs], He would be known in terms of quantity [kammiyya].

If He were a physical body (jism), He would consist of elements combined in structure [binya], but He is Singular [Wahid], in refutation of structurality [banawiyya].

He is Eternal [Samad], in refutation of idolatry [wathaniyya].

There is nothing similar to Him, in rejection of [the anthropomorphism] of the Hashwiyya.

There is nothing comparable to Him, in refutation of those who maintain the heresy of characterization [wasfiyya].

No mover moves, in good or evil, in private or in public, on land or at sea, except by His Will, in refutation of the Qadariyya.

His Power [Qudra] admits no comparison, and His Wisdom [Hikma] has no final limit, in denial of the Hudhaliyya.

His rights are those that are obligatory [huququ-hu ‘l wajiba], and His proof is that which is effective [hujjatu-hu ‘l baligha]. No one is entitled to claim any right over Him, contrary to the precept of the Nazzamiyya.

He is Just [‘Adil] and does no injustice in His judgments. He is Truthful [Sadiq] and does no injustice in His judgments. He is Truthful [Sadiq] and does not go back on what He makes known.

He is a speaker [Mutakallim] who utters a speech that is infinitely pre-existent, sempiternal [kalam qadim azali], not as one who creates his speech.


The gift of love had come to be crystal clear. How well it deserves to be celebrated in brilliant rhymes [qawafi], and in a splendid creed [‘aqida], based on the principles of the Hanafi, Shafi’i, Maliki, and Hanbali schools [usul madhahib al-Hanafiyya wa’sh-Shafi’iyya wa’l-Malikyya wa’l-Hanbaliyya]!

(3) Furthermore, it is crucial to see the text in terms of the living tradition of Shaykh Abdul Qadir Jilani’s teachings, namely, the methodology of the Qadiri tariqah. This tariqah, as is well known, has spread throughout the world, having large followings in West Africa, India and Pakistan, Indonesia and Central Asia. These areas are saturated by the Asharite and Maturidi schools of theology and the Shuyukh of the Qadiri tariqah in these areas instruct their disciples to acquire Sunni aqidah as transmitted by these two schools. In fact, any progress in tasawwuf must be based on a fundamental knowledge of aqidah as understood by these two schools. Furthermore, this is an order whose teachers and disciples constantly call upon Allah through the barakah of al-Ghawth al-‘Azam- and this barakah is experienced as a living reality in their lives. It is inconceivable then that that:

a. the Asharite and Maturidi schools would be called upon by the Shuyūkh of this tariqah if it was in conflict with the teaching of Shaykh Abdul Qadir Jilani

b. that this barakah of the Ghawth would be transmitted and felt by the members of the order if there was such a conflict

It should also be added that this living tradition of the tarīqah is mutawātir (transmitted by numerous, mutually corroborating chains of transmission) and thus represents the authentic teachings of the Shaykh.

(4) Great Ashari inspired thinkers such as Bediuszaman Said Nursi have borne testimony to the spiritual assistance they receive through the agency of Shaykh Abdul Qadir Jilani. This has been said about Bediuzzaman’s relationship to al-Ghawth al-‘Adham:

Our Master himself said: ?When I was eight or nine years old, contrary to my family and everyone else in the vicinity, who were attached to the Naqshi tarikat and used to seek assistance from a famous figure called Gawth-i Hizan, I used to say: ?O Gawth-i Geylani!? Since I was a child, if some insignificant thing like a walnut got lost, [I would say] ?O Shaykh! I?ll say a Fatiha for you and you find this thing for me!? It is strange and yet I swear that a thousand times the venerable shaykh came to my assistance through his prayers and saintly influence. Therefore, however many Fatihas and supplications I have uttered in general in my life, after the Person of the Prophet (PBUH), they have been offered for Shaykh-i Geylani. While I am a Naqshi in three or four respects, the Qadiri way and love of it prevail in me involuntarily. But preoccupation [with study of the religious sciences] prevented my becoming involved with the tarikat.??^{[8. Sikke-i Tasdik-i Gaybi, 116.]} “…his close relationship with Shaykh Abd al-Qadir Geylani continued throughout his life; on many occasions throughout his life Said received guidance and assistance through his saintly influence. [Extracted from: http://www.witness-pioneer.org/vil/Books/SV_Nursi/p1ch1.htm]

Similarly, the great West African mujahid and Shaykh of the Qadiri order, Shehu Uthman don Fodio, who taught the classic Asharite text, the Sanusiyyah, spoke of his visions of the Shaykh and the spiritual authority that he received through him through such.

The ‘ulamā of taṣṣawuf concur that any spiritual progress on the path can only be made if one’s beliefs are in accordance with the Ahl Sunnah was Jama’ah. It is impossible that such great personalities would have experienced such visions and blessings if there was any fundamental difference between their ‘aqīdah and that of the great Gawth

Conclusion

The text of the Ghunyah as we have received it in this translation must be treated very cautiously. There is good evidence that it has been tampered with. The aqidah of Shaykh Abdul Qadir al-Jilani must be seen in accordance with the totality of his thought and spiritual influence which are contained in his other books as well as in the living tradition of the Qadiri order and the continuing impact it has on leading figures in Islam. It is clear that this thought is in total agreement with the principles of Asharite thought and the Shaykh’s spiritual influence has had, and continues to have, an enormous impact on scholars and revivers associated with the Asharite tradition.

The authentic ‘aqīdah of the Ḥanbalī school

IShaykh ‘Abdul Qādir al-Jīlānī was an adherent of the Ḥanbalī school- a school that preferred to abstain from theological discussion and speculation [kalām]. They also preferred not to interpret any of the seemingly bodily attributes ascribed to Allah in the Quran- such as hands, eyes, His being established on the Throne – in an allegorical sense. However there is a difference between refraining to comment upon such attributes- an acceptable position- and accepting these attributes in a literal (ḥaqīqī) sense, which from an Asharite and Maturudite perspective, does not conform to the beliefs of the Ahl Sunnah wal jamā’ah.