Teachings of Ghaus-e-Pak (RA)
A Prescription for Character Building in Today's Era
What does the life of Muhiyuddin Sheikh Abdul Qadir Jilani (RA) teach us?
In Islamic history, there have been certain personalities whose greatness is not limited to their own time; rather, even centuries later, their lives, knowledge, piety, worship, character, and reformative services remain a beacon of light for people. Among these illustrious personalities, the name of Hazrat Sayyiduna Sheikh Abdul Qadir Jilani (RA) is highly prominent. The Muslims of the subcontinent remember him with love and devotion by the titles of Ghaus-e-Azam, Ghaus-e-Pak, and Muhiyuddin Sheikh Abdul Qadir Jilani (RA).
Limiting his personality only to the accounts of miracles is not enough to understand his status. His true greatness lies in the fact that he connected knowledge with action, Sharia with Tariqa, worship with ethics, and spirituality with social reform. His life tells us that the path to becoming a Wali (friend) of Allah is not just a name for claims, attire, outward affiliation, or a connection with an elder, but it is the name of faith, knowledge, piety, sincerity, worship, following the Sunnah, the rights of fellow beings, and constant struggle against the self.
Hazrat Sheikh Abdul Qadir Jilani (RA) became a major center of knowledge, preaching, and reform in Baghdad. Authentic accounts mention his association with jurisprudence (Fiqh), Hadith, preaching, and teaching, and his passing is stated to have occurred in 561 AH in Baghdad.
What was the true secret of Ghaus-e-Azam's (RA) greatness?
Today, when we mention Hazrat Ghaus-e-Azam (RA), his miracles usually come to our minds first. Undoubtedly, the miracles of the saints are possible by the gift of Allah Almighty according to the Ahl al-Sunnah, but the strongest and most imitable aspect of any saint's greatness is their steadfastness, piety, knowledge, and adherence to Sharia.
If the life of Hazrat Abdul Qadir Jilani (RA) is studied, it becomes clear that he was a great scholar of religion, a preacher, a teacher, and a reformer. His famous book Al-Ghunya li-Talibi Tariq al-Haq is attributed to him, and in his teachings, Sharia, worship, ethics, and spiritual training are not separate from each other but are different aspects of the same religious life.
This is the point that we need to understand the most today. If a person claims to love Ghaus-e-Azam (RA) but is lazy in prayer, does not avoid the forbidden (Haram), tells lies, is disobedient to parents, violates the rights of people, and keeps arrogance in the heart, then they need to reconnect their relationship with the life of Hazrat Ghaus-e-Azam (RA). Because the most beautiful proof of love for a Wali of Allah is that a person tries to walk on the path shown by the Wali.
The most important message for us from the life of Hazrat Abdul Qadir Jilani (RA) is regarding worship and especially the punctuality of prayer (Salah). The entire life of the friends of Allah consists of the struggle to strengthen the relationship with Allah. Prayer is not merely a religious ritual but the greatest practical symbol of the connection between the servant and Allah. The Holy Quran repeatedly commands the establishment of prayer. The Messenger of Allah (PBUH) counted prayer among the most important deeds of the religion.
Therefore, if we mention Hazrat Ghaus-e-Azam (RA) in Gyarvi Sharif, perform Isal-e-Sawab (conveying rewards) for him, and narrate his biography, but do not protect our prayers, then we should reflect on our conduct.
The message of Hazrat Ghaus-e-Azam's (RA) life is not to remember him on only one day; rather, it is that Allah should be remembered every day. The day should begin with the Fajr prayer, the right of Allah should be fulfilled during Dhuhr and Asr despite worldly preoccupations, the day should end with worship in Maghrib and Isha, a connection with the Quran should be maintained, and a person should worry about what is Halal and Haram in every task. This is the spirit that brings a person closer to Allah.
Who is a Wali of Allah?
The Holy Quran, while describing the basic identity of the friends of Allah, states: "Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allah." This verse contains a very important reality: the criterion of Sainthood (Wilayah) is faith and piety (Taqwa). Therefore, to understand the sainthood of any elder, it is not enough to just look for incidents of miracles. The real question is how much that person's life was filled with obedience to Allah, following the Messenger of Allah (PBUH), adherence to Sharia, ethics, sincerity, and piety.
A major reason for the popularity of Hazrat Ghaus-e-Azam (RA) is that his personality was a beautiful blend of both knowledge and spirituality. In his sermons, there was not just a spiritual state but also a call for social reform, Halal and Haram, ethics, repentance, sincerity, and turning towards Allah.
A great lesson from the life of Hazrat Ghaus-e-Azam (RA) is Taqwa (Piety). Taqwa does not just mean that a person performs a few specific acts of worship; rather, Taqwa is that a person considers Allah to be present and watching even in solitude. He avoids forbidden wealth, protects his tongue from lies and backbiting, guards his gaze, tries to cleanse his heart from arrogance and jealousy, and fulfills the rights of people.
Today, there is much talk of spirituality in our society, but the real test of spirituality is in the market, home, business, employment, social media, and the affairs of life. If after Dhikr (remembrance), someone's honor is hurt by the tongue; if after prayer, someone's right is usurped; if after a gathering of Naat, parents are troubled at home, then we should understand that the spirit of worship has not yet fully entered our character. The life of Hazrat Ghaus-e-Azam (RA) teaches us inner reform along with outward worship.
The Reality of a Pir and Murshid
In the world of Sufism, the concept of a Pir and Murshid (spiritual guide) is associated with the reform of the self and spiritual training. A righteous and knowledgeable Murshid turns a person towards Allah, reforms their character, points out their weaknesses, and provides guidance in walking upon the Sharia and Sunnah.
But one fundamental reality must always remain in view: a true Murshid does not make his disciple a slave of his own person but makes them bound to the obedience of Allah and the Messenger of Allah (PBUH).
The most beautiful requirement of the connection with Hazrat Ghaus-e-Azam (RA) is that a person strengthens their relationship with Allah. If the company of a Pir increases prayer, strengthens the connection with the Quran, creates hatred for sins, improves character, and creates a passion for fulfilling the rights of people, then this is a positive effect of spiritual training. But if in the name of some affiliation, the clear commands of Sharia are abandoned or a human is given powers that are reserved only for Allah Almighty, then this cannot be the spirit of Ghaus-e-Azam's (RA) teachings.
Gyarvi Sharif
Hazrat Sheikh Abdul Qadir Jilani (RA) passed away on 11th Rabi al-Akhir 561 AH in Baghdad. In connection with this, the tradition of holding gatherings by the name of Gyarvi Sharif on the eleventh of Rabi al-Akhir for his remembrance and Isal-e-Sawab became famous in the subcontinent.
To understand the true spirit of Gyarvi Sharif, it is necessary to understand two things separately. On one hand, there are acts like Isal-e-Sawab, prayer (Dua), charity (Sadaqah), Quran recitation, Dhikr, Naat, preaching, and the mention of the righteous, which have their own Sharia basis. On the other hand, holding a special gathering in memory of Hazrat Ghaus-e-Azam (RA) on the eleventh of Rabi al-Akhir is a traditional and respectful form.
The mention of praying for the believers who passed before is present in the Holy Quran: "Our Lord, forgive us and our brothers who preceded us in faith."
Similarly, the benefit of charity and certain good deeds on behalf of the deceased is also mentioned in the Hadiths. Therefore, the basis of Isal-e-Sawab has been understood as a well-known religious act in Islamic tradition. The mention of the custom of Gyarvi Sharif is also found in the works and related traditions of some elders of the subcontinent, especially Hazrat Shah Abdul Haq Muhaddith Dehlavi (RA). An old printed copy of his book Ma Thabata min al-Sunnah is also available.
Therefore, the moderate and scholarly way to understand Gyarvi Sharif is to consider it a traditional gathering for the remembrance of Hazrat Ghaus-e-Azam (RA), the narration of his biography, and Isal-e-Sawab, rather than declaring it such a mandatory pillar of Islam without which the religion is incomplete.
If the Quran is read in Gyarvi Sharif, Allah is remembered, blessings (Durood) are sent upon the Messenger of Allah (PBUH), the life and reformative teachings of Hazrat Ghaus-e-Azam (RA) are described, the poor are fed, charity is given, prayers are made for the deceased, and above all, a pledge is made to reform one's actions, then this gathering can become a purposeful religious and spiritual assembly.
But if the entire gathering turns into just food, show-off, noise, unnecessary expenses, and outward display, then we should think whether we have understood the spirit of Gyarvi Sharif or not. The greatest right of the remembrance of Hazrat Ghaus-e-Azam (RA) is to take a lesson from his life.
Today, it is also our responsibility that things which have no authentic Sharia basis do not become part of the religion in the name of goodness. One should avoid extravagance, show-off, non-Sharia mixing, negligence in prayers, noise, fireworks, superstitions, considering the number eleven itself to be effective, or such actions by which the boundaries of Sharia are violated in the name of Gyarvi Sharif.
Similarly, it is not correct to hold such a belief about the grave of any elder that gets mixed with the divinity and powers of Allah Almighty. Love for the elders has its place, but Allah Almighty alone is the owner of prayer, worship, true help, and unseen power.
This point does not decrease the greatness of Hazrat Ghaus-e-Azam (RA) but protects his teachings. True love is that we keep these elders at the status given by Sharia, neither decreasing their dignity nor saying anything that exceeds the boundaries of the belief in Oneness (Tawhid).
Ghaus-e-Azam (RA) and Social Peace
A very important aspect of Hazrat Ghaus-e-Azam's (RA) life is social reform. The purpose of his preaching was not just to put a few individuals into a spiritual state but to bring humans out of sins towards the obedience of Allah. His gathering was a center of knowledge, reminder, repentance, and reform. Today, we need this very teaching of his the most. Our society is affected by hatred, suspicion, backbiting, jealousy, economic injustice, family disputes, and the bitterness of social media. In such an environment, the message of Ghaus-e-Azam (RA) reminds us that a man of Allah is not one who spreads hatred among people; a man of Allah is one who recognizes the rights of the creation along with the love of Allah.
Respect for parents, the right of the neighbor, helping the orphan and the needy, good treatment of the poor, justice for the weak, truthfulness in dealings, and politeness in disagreement—these are all the foundations of an Islamic society. If the gatherings of Gyarvi Sharif begin to revive these ethics, then they can certainly become a mercy for our society.
Miracles of Ghaus-e-Azam (RA) and Our Responsibility
The miracles of the saints are a well-known subject of Islamic spiritual tradition. Many incidents of miracles related to Hazrat Ghaus-e-Azam (RA) have also been narrated in accounts for centuries. But the purpose of a miracle is not just to create wonder. If after hearing an incident of a saint's miracle, our eyes become moist but prayer is not established; if devotion is created in the heart but sin is not abandoned; if the name of Ghaus-e-Azam (RA) is on the tongue but there is dishonesty in dealings, then we have not obtained the real lesson of that incident.
The miracle of a Wali should remind us of Allah's power, and the biography of a Wali should lead us towards our own reform—this is the correct benefit. If we truly love Hazrat Sheikh Abdul Qadir Jilani (RA), then we must revive a few basic principles of his teachings in our lives: the fear of Allah, punctuality in prayer, seeking religious knowledge, following the Sunnah, Halal earning, avoidance of sins, sincere repentance, good character, service to God's creation, and trust in Allah in every situation.
The life of Hazrat Ghaus-e-Azam (RA) gives this lesson that the height of a human is not through worldly fame but through the connection with Allah. He became exalted through knowledge, he became exalted through worship, he became exalted through piety, he became exalted through the struggle against the self, he became exalted through the reform of the creation, and he became exalted by dedicating his life to the obedience of Allah.
The life of Hazrat Ghaus-e-Azam Sheikh Abdul Qadir Jilani (RA) presents before us such a bright example in which there is knowledge as well as worship; Sharia as well as spirituality; piety as well as social reform; a connection with Allah as well as well-wishing for God's creation.
Gyarvi Sharif is an opportunity to refresh the memory of this great personality. But it is not enough to make this occasion just a formal annual ceremony. We must take the message of Hazrat Ghaus-e-Azam (RA) to our homes, madrasas, mosques, and society.
We should read the Quran, perform Durood and Dhikr, do Isal-e-Sawab, give charity and alms, help the poor, narrate the biography and teachings of Hazrat Ghaus-e-Azam (RA), and then say to our own self:
O self! Learn something from the life of the elder whom you remember by calling Ghaus-e-Azam. Then Gyarvi Sharif will not remain just a date; it will become a reformative movement.
And this is perhaps the most beautiful right of the remembrance of Hazrat Ghaus-e-Azam (RA) that before lighting lamps in his name, the lamp of piety should be lit in one's heart; before narrating his miracles, his character should be understood; before claiming his love, prayer, Sunnah, knowledge, piety, and good character should be made a part of one's life.
May Allah Almighty grant us the sincere love of Hazrat Sheikh Abdul Qadir Jilani (RA) and all the righteous, grant us the ability to understand and implement their noble teachings in our lives, protect us from every kind of exaggeration, superstitions, and non-Sharia matters, make our gatherings a source of Quran and Sunnah, Dhikr and reflection, knowledge and action, and service to humanity, and make us such Muslims with whom Allah is also pleased and Allah's creation is also safe and satisfied. Ameen, O Lord of the Worlds.
Sheikh Mustafizur Rahman
Darul Huda Islamic University