Islamic Sufism Spirituality

Necklaces of Gems – Part 5

Posted on: August 27, 2009


In order to accommodate the ever-growing numbers in attendance, Shaikh ‘Abd al-Qadir is obliged to move his session [majlis] from one site to another.

It was also Shaikh Abu Muhammad al-Jubba’i who said: “Shaikh ‘Abd al-Qadir (may Allah be well pleased with him) once told me:

“‘I used to utter commands and prohibitions, in my sleep as well as when I was awake. Speech would arise in me spontaneously, with overwhelming urgency, and it would exert a great pressure on my heart. If I did not speak out, I would almost choke to death, and I simply could not keep silent. Two or three men used to sit in my company, listening to my speech, then the word got around among the people, and my fellow creatures began to crowd around me.

“‘I used to sit in the place reserved for prayer [masalla] by the Racetrack Gate [Bab al-Halba], but then that space became too cramped to accommodate the throngs of people, so they removed the lectern, and installed it inside the sandy plots of land between the clay-lined pits used as baking ovens. The people used to come there in the nighttime, finding places for themselves by the light of candles and torches. Then, when that space also became too constricted to accommodate all the people, the lectern was transported to a place outside the city, where it was installed in the area set aside for prayer. The people would ride out there on horses, mules, donkeys and camels, then they would use their beasts as elevated couches, while they attended to whatever transpired in the session [majlis]. The number of those present at the session was usually in the region of seventy thousand.’

“May Allah be well pleased with him!”

The Prophet (Allah bless him and give him peace) appears to Shaikh ‘Abd al-Qadir, and spits seven times into his mouth, then ‘Ali (may Allah be well pleased with him) does likewise, but he spits only six times.

[According to Shaikh Abu Muhammad al-Jubba’i]: “Our teacher [ustadh], Shaikh ‘Abd al-Qadir (may Allah be well pleased with him) also said: ‘I once saw Allah’s Messenger (Allah bless him and give him peace) before the time of the midday prayer [zuhr], and he said to me: “O my dear son, why do you not speak out?” So I replied: “O dear father, I am a non-Arab man. How can I speak fluently in the classical Arabic language of Baghdad?” He then told me: “Just open your mouth!” So I opened it wide, and he spat into it seven times. Then he told me: “You must speak to the people, and summon them to the way of your Lord, with wisdom and good counsel.” I then performed the midday prayer [zuhr], and remained seated after it. Many people gathered in my company, but I was at a loss for words.

“‘I was then that I caught sight of ‘Ali (may Allah be well pleased with him), and he said: “Open your mouth!” So I opened it wide, and he spat into it six times. “Why do you not complete the full seven spits?” I asked him, and he explained: “As a matter of good manners, in relation to the Messenger of Allah.” Then he vanished from my sight. I said to myself: “The diver of the mind dives deep into the ocean of the heart, to gather the pearls of those insights that can only be obtained by direct experience [durar al-ma’arif]. Then, when he has brought them out onto the shore of the breast, a commercial agent [simsar] summons the tongue’s translator [tarjuman] to interpret their worth, and so they come to be traded for extremely precious and costly items. How excellent is worshipful obedience in houses which Allah has allowed to be constructed!”‘ He also recited the poetic verse:

For the like of Layla, a man could kill himself, and to him the bitter pills of death would taste delightfully sweet.”

In some of the manuscript texts at my disposal, I have noticed that the Shaikh is quoted as saying:

“In the depth of my innermost being [sirr], I received the instruction: ‘O ‘Abd al-Qadir, you must enter Baghdad and speak to the people there!’ I therefore entered Baghdad, where I saw the people in a condition that did not appeal to me at all, so I went back out from amongst them. Again I heard the call: ‘O ‘Abd al-Qadir, you must enter the city and speak to the people there, for they will derive great benefit from your presence!’ This time I responded by saying: ‘What have I to do with the people? The integrity of my religion [din] is what is really important to me.’ I was then told: ‘Go back there, and the integrity of your religion will be guaranteed.’

“I received seventy firm assurances from my Lord, to the effect that He would not subject me to cunning devices, and that no pupil [murid] of mine would die, except in a state of repentance. I then returned to Baghdad, where I delivered speeches to the people. I saw lights ablaze, and they were moving toward me, so I said: ‘What spiritual state is this, and what is the story behind it?’ I was given the explanation: ‘Allah’s Messenger (Allah bless him and give him peace) is coming toward you, for the purpose of congratulating you on that which Allah has bestowed upon you.’ Then the lights become more numerous and shone even brighter, and the spiritual state came upon me, so I staggered and swayed to and fro in a rapture of sheer delight.

A somewhat different version of Shaikh ‘Abd al-Qadir’s meeting with the Prophet (Allah bless him and give him peace) and ‘Ali (may Allah be well pleased with him).

“I caught sight of Allah’s Messenger (Allah bless him and give him peace), in front of the pulpit, up in the air. ‘O ‘Abd al-Qadir!’ he said to me, so I took seven steps through the air, rejoicing in the presence of Allah’s Messenger (Allah bless him and give him peace). He spat seven times into my mouth, then ‘Ali appeared to me after him, and spat into my mouth three times. When I asked ‘Ali (may Allah be well pleased with him): ‘Why did you not spit as many times as the Prophet (Allah bless him and give him peace)?’ he explained: ‘As a matter of good manners in his company.’ Allah’s Messenger (Allah bless him and give him peace) then conferred upon me a robe of honor, so I said: ‘What is this?’ and he told me: ‘This is the robe of honor marking your sainthood [wilaya], and indicating specifically the status of Cardinality [Qutbiyya] in relation to the saints [awliya’].’ My true role was thus disclosed to me, so I made it my business to speak to the people.

Shaikh ‘Abd al-Qadir is examined by al-Khidr (peace be upon him), to whom he gives a surprising response.

“Abu ‘l-‘Abbas al-Khidr (peace be upon him) came to put me through an examination, as he had examined the saints [awliya’] before me. He disclosed to me the secret content [sarira] of his being, as he provided me with insights into the subjects I raised with him. Then I said to him, while he bowed his head in silence: ‘O Khidr, if it is true that you used to say to Moses: “You will never be able to have patience with me,” I can tell you, O Khidr, that you will never be able to have patience with me! You are an Israelite [Isra’ili], whereas I am a Muhammadan [Muhammadi]. Here we are, you and I, and this is the polo-ball, and this is the arena. This is Muhammad, and this is the All-Merciful [ar-Rahman]. This is my horse, all saddled and bridled. My bow is strung tight, and my sword is unsheathed.’

“May Allah be well pleased with him!”

In the course of delivering a public lecture, Shaikh ‘Abd al-Qadir suddenly strides through the air.

It was al-Khattab, the personal servant of our master, Shaikh Muhyi ‘d-Din’Abd al-Qadir (may Allah be well pleased with him) would said: “One day, while the Shaikh was giving a talk to the people, he suddenly took several steps through the air, and he exclaimed: ‘O Israelite [ya Isra’ili], stop and listen to the speech of the Muhammadan [Muhammadi] !’ Then he returned to his place. When asked to explain what had happened, he said: ‘Abu ‘l-‘Abbas al-Khidr (peace be upon him) was up there, about to pass us by, so I stepped up toward him, and said to him what you heard me say, and he came to a halt.’

“May Allah be well pleased with him!

Shaikh ‘Abd al-Qadir describes twelve special qualities that must become firmly established in the character of a Shaikh.

“Our master and our exemplary guide toward Allah (Exalted is He), Shaikh ‘Abd al-Qadir al-Jili, once said: ‘It is not permissible for the Shaikh to sit on the prayer rug [sajjada] of the ultimate stage of spiritual development, nor to gird himself with the sword of total reliance on providential care [‘inaya], until twelve special qualities have ripened in him to complete perfection. Two of these qualities are from Allah (Exalted is He), two of them are from the Prophet (Allah bless him and give him peace), two are from Abu Bakr (may Allah be well pleased with him), two are from ‘Umar (may Allah be well pleased with him), two are from ‘Uthman (may Allah be well pleased with him), and the other two are from ‘Ali (may Allah be well pleased with him).

*As for the two qualities that are from Allah (Exalted is He), a person who is endowed with them will always be ready to pardon [sattar], always ready to forgive [ghaffar]. *As for the two that are from the Prophet (Allah bless him and give him peace), a person who is endowed with them will be sympathetic [shafiq] and kind [rafiq]. *As for the two that are from Abu Bakr (may Allah be well pleased with him), a person who is endowed with them will be both truthful [sadiq] and charitable [mutasaddiq]. *As for the two that are from ‘Umar (may Allah be well pleased with him), a person who is endowed with them will be active in commanding [what is right and fair] [ammar] and active in forbidding [what is wrong and unfair] [nahha’]. *As for the two that are from ‘Uthman (may Allah be well pleased with him), a person who is endowed with them will be an active provider of food [mit’am], and one who is devoted to praying [musalli] at night, when the rest of the people are sound asleep. *As for the two that are from ‘Ali (may Allah be well pleased with him), a person who is endowed with them will be both learned [‘alim] and courageous [shuja’].'”

Some verses of poetry attributed to Shaikh ‘Abd al-Qadir, followed by other sayings concerning the qualifications of a Shaikh.

“Here are a few of the poetic verses [abyat] that have been attributed to Shaikh ‘Abd al-Qadir (may Allah be well pleased with him):

There must be five virtues inherent in the Shaikh, or else he is a mere imposter, leading only to stupidity. He must be outwardly well versed in the rules of the Sacred Law, while deeply rooted in the study of the science of Reality. He must be humble in word and deed when relating to the needy, and always greet newcomers with a welcome and hospitality. Such is the Shaikh whose worth is outstanding. He is well versed in the rules of unlawfulness and permissibility. He trains the seekers of the Path, as one who has himself been trained, complete in his noble generosity

“The Shaikh (may Allah be well pleased with him) also said: ‘In order to be a worthy guide to spiritual progress [suluk], a person must possess the following qualifications: He must be thoroughly familiar with the legal and medical sciences [al-‘ulum ash-shar’iyya wa ‘t-tibbiyya], and approved by the Sufi masters. There can be no dispensing with that.'”

“‘The leader of the spiritual community [sayyid at-ta’ifa] and its Shaikh, al-Junaid (may Allah be well pleased with him), once said: “Our knowledge [‘ilm] is strictly in accordance with the Book and the Sunna. If someone does not memorize the Prophetic Tradition [Hadith], and also record it in writing; if he does not memorize the Mighty and Glorious Book; if he does not master the jurisprudence of religion [yatafaqqah fi ‘d-din], and the terminology of spiritual culture [mustalah as-sufiyya]-that person is not worthy to be followed as a guide. May Allah be well pleased with those whose guidance is worthy of being followed!”

“‘Speaking for myself, I would say that what is required of the Shaikh, in the process of training the seeker [murid], is that he must first of all accept him [as his pupil] for the sake of Allah (Almighty and Glorious is He), not for his own sake, and not for any ulterior motive. Then he must relate to him on the basis of sincere advice [nasiha], and regard him with the eye of tender loving care.

“‘He must treat his pupil with gentle kindness, when he finds it hard to cope with rigorous exercise [riyada], for he must train him as a mother trains her child, and as a gentle, wise and understanding father trains his son and his servant. He must therefore set him fairly easy tasks, and not burden him beyond his capacity.

“‘Then, before setting him more difficult tests, the Shaikh must exact from him the solemn commitment to forsake all acts of sinful disobedience, and to remain steadfast in worshipful obedience to Allah (Exalted is He). This commitment is a basic essential, for, as reported in the noble Traditions [Ahadith], it was demanded by the Prophet (Allah bless him and give him peace) when he accepted the oath of allegiance from the Companions (may Allah be well pleased with them all). There is no need for anything to be specifically quoted from these reports, however, nor for the Shaikh to instruct him to remember the chain of transmission [silsila].

Shaikh ‘Abd al-Qadir tells how the Prophet (Allah bless him and give him peace) taught ‘Ali ibn Abi Talib (may Allah be well pleased with him) the basic lesson concerning the remembrance [dhikr] of Allah (Exalted is He).

“”Ali ibn Abi Talib (may Allah be well pleased with him) once asked the Prophet (Allah bless him and give him peace): “Which of the methods [turuq] is nearest to Allah, easiest for His servants, and most meritorious in His sight?” The Prophet (Allah bless him and give him peace) replied: “O ‘Ali, you must make it your constant practice to remember Allah (Exalted is He) in private moments and places.” ‘Ali (may Allah be well pleased with him) then went on to say: “Can such be the merit of remembrance [dhikr], when all the people are remembering all the time [since they frequently exclaim ‘Allah!’]?” “This is no light matter, O ‘Ali,” said the Prophet (Allah bless him and give him peace), “for the Final Hour will not arise, so long as there is still someone, somewhere on the face of the earth, who is saying: ‘Allah, Allah!'”

“‘This prompted ‘Ali (may Allah be well pleased with him) to ask: “How should I practice remembrance?” So the Prophet (Allah bless him and give him peace) told him: “Listen to what I say three times, then you say it three times, while I do the listening.” Then he said (Allah bless him and give him peace): “La ilaha illa ‘llah [There is no god but Allah]”-three times, closing his eyes and raising his voice-while ‘Ali listened. Then ‘Ali (may Allah be well pleased with him) said: “La ilaha illa ‘llah [There is no god but Allah]”-three times, closing his eyes and raising his voice-while the Prophet (Allah bless him and give him peace) listened in turn.

“‘This is therefore the basic lesson concerning the remembrance of Allah (Exalted is He), namely: the statement expressing the affirmation of Divine Oneness [kalimat at-Tawhid]. We beg Allah (Exalted is He) to enable us to perform it.'”

“Our master, Shaikh ‘Abd al-Qadir (may Allah be well pleased with him) once said: ‘If a person has not learned the noble remembrance [dhikr], which consists of the affirmation of Divine Oneness [tawhid], from a Shaikh who is a qualified instructor [murshid], connected by spiritual lineage to the Prophet (Allah bless him and give him peace), that person is unlikely to invoke it when the need for it arises, at the time when death is about to strike.’ This explains why the Shaikh (may Allah be well pleased with him) would often recite the poetic verse:

How sweet is the flavor of that repetition and reaffirmation! May it not desert me when this world bids me farewell!

“I also heard him recite these verses (may Allah be well pleased with him):

If a man attempts to develop himself by using his own will, he is building a structure on something other than its true foundation.

If a someone is not reared by the men [of the spiritual path], and is not given to drink that milk of theirs, which flows from the udder of sanctity-

That person is a foundling, lacking the bonds of family relationship, and he will never outdistance any but the sons of his own kind.

If a man does not take to wearing a garment of pure devotion, at the hand of a teacher who knows his own self full well-

The follies and wiles of the lower selves will see him as a target, and even that which is screened from him will easily detect him by sense.

He will never experience ecstasy at the hand of an exemplary guide, nor will the favors of grace protect him, since he does not wear that gown.

No mystery will be revealed to him from the secret recess of his being, nor will the cups be displayed to him in the intimate state of communion.

He will not improve in form and moral character and competence, nor will his estate bear fruit through the ripening of his plantation.

That, by my life, is someone deprived of good fortune, a failure, someone who seeks a path, but only to head in the opposite direction.

May the principles of our people make this but a rare occurrence, and if someone comes with false intent, let him go with his own kind!

“The Shaikhs were constantly coming to visit him. They held him in the highest esteem, and they always behaved with the best of good manners in his company, while attending his session [majlis]. May Allah be well pleased with him!

The blessed state of Shaikh ‘Abd al-Qadir’s pupils [muridun], and of his pupils’ pupils, through seven stages of succession.

“As for his pupils [muridun], they are too many to be counted. They are the blissfully happy ones in this world and the Hereafter. Not one of them will die without being in a state of repentance [tawba]. His pupils’ pupils, through seven stages of succession, will enter the Garden of Paradise.”

It was Shaikh ‘Ali al-Gharthani (may Allah be well pleased with him) who said: “Shaikh ‘Abd al-Qadir (may Allah be well pleased with him) once told me: ‘I asked Malik, the custodian of the Fire of Hell: “Do you have any single one of my companions in your custody?” Malik said: “No, by Allah’s Might and Glory!”‘ The Shaikh went on to say: ‘My hand over my pupils is like the sky over the earth. If one of my pupils is not perfectly fine, whereas I am perfectly fine-by the Might and Glory of my Lord!-my feet will not move from standing in the presence of my Lord (Almighty and Glorious is He), until He transports me, and all of you, to the Garden of Paradise!'”

“Shaikh ‘Abd al-Qadir (may Allah be well pleased with him) was once asked: ‘What view would you take of a man who called himself a Qadiri, though without receiving instruction from you, and without wearing a tattered robe [khirqa] conferred by you? Would he actually be counted as one of your companions?’ To this the Shaikh replied: ‘If someone adopts my name [by calling himself a Qadiri], or otherwise professes his affiliation to me, Allah (Exalted is He) will accept him, even if he happens to be on a reprehensible course, for he is a member of the troop of my companions.’

Merciful relief from torment after death, for any Muslim who ever crossed the threshold of Shaikh ‘Abd al-Qadir’s schoolhouse door.

“Shaikh ‘Abd al-Qadir (may Allah be well pleased with him) also said: ‘For any Muslim who steps across the threshold of my schoolhouse door, the torment of the Day of Resurrection [Yawm al-Qiyama] will be alleviated.’

“A man from among the people of Baghdad once came and said to him: ‘O my master, my father is dead and gone, but I saw him last night in my dream, and he mentioned to me that he was suffering dreadful torment in his grave. “O my dear son,” he said to me, “you must go to Shaikh ‘Abd al-Qadir and ask him to offer a prayer of supplication [du’a’] on my behalf.”‘ On hearing this, the Shaikh said to the man: ‘Did your father ever cross the threshold of my schoolhouse door?’ The answer was yes, and nothing more was said. Then the man paid him a second visit, the very next day, and told him: ‘O my master, I saw my father again last night, but this time he was laughing merrily, and he was dressed in a fine green outfit. He said to me: “The agonizing torment has been lifted from me, through the blessed grace of Shaikh ‘Abd al-Qadir, and, as you can see, I now have a fine suit of clothes to wear! So, my son, you must make sure that you stay very close to him from now on.”‘

“The Shaikh (may Allah be well pleased with him) then said: ‘My Lord (Almighty and Glorious is He) has promised me that He will alleviate the torment for everyone, from among the Muslims, who has ever stepped across the threshold of my schoolhouse door.’

“He was told that the shrieks and screams of a dead man could be heard from a grave, in the burial ground by the Portico Gate [Bab al-Azaj], so he said: ‘Did he ever wear a tattered robe [khirqa], conferred on him by me?’ The answer was: ‘We do not know,’ so he went on to ask: ‘Did he ever attend my session [majlis]?’ Again they said: ‘That we do not know,’ so he said: ‘Did he ever perform the ritual prayer behind me?’ Yet again, they told him: ‘We do not know,’ so he said: ‘The negligent is more deserving of loss!’ He bowed his head in silence for a while, for a sense of awe had alighted upon him, and a feeling of gravity had overwhelmed him. Then he raised his head, and declared: ‘The angels (peace be upon them all) have just told me: “[That man in the grave] did once see your face, and he formed a good opinion of you, and Allah (Exalted is He) has bestowed His mercy upon him because of you” (or, “because of that”).’ No more shrieking and screaming was heard from him after that, through the blessed grace of the Shaikh (may Allah be well pleased with him).”

The companions of Shaikh Hammad ad-Dabbas are puzzled by the droning sound he makes during the night, so they ask Shaikh ‘Abd al-Qadir to seek an explanation from him.

It was Shaikh Abu ‘n-Najib ‘Abd al-Qahir as-Suhrawardi (may Allah bestow His mercy upon him) who said: “A droning sound, like the droning of bees, could be heard every night, in the vicinity of Shaikh Hammad ad-Dabbas. His companions said to Shaikh ‘Abd al-Qadir, one day in the year [A.H.] 580, when he was present in his company: ‘Ask him about that!’ So he asked him, and Shaikh Hammad told him: ‘I have twelve thousand pupils, and I mention them all by their names every night. I beg Allah (Almighty and Glorious is He) to attend to the need of each and every one of them. If a pupil of mine is smitten so hard by a sin, that the appetite for it will not become exhausted, I ask Him to relent toward him, and to tolerate with compassion his persistence in that condition.’

“On hearing this, Shaikh ‘Abd al-Qadir said: ‘If Allah (Exalted is He) grants me a station of honor in His sight, I shall obtain from my Lord (Blessed and Exalted is He) a covenant on behalf of my pupils, binding until the Day of Resurrection, to the effect that not one of them will die without being in a state of repentance, and that I must be a guarantor for them in that regard.’ Shaikh Hammad then said: ‘I bear witness that Allah will surely grant him that commitment, and that he will spread the shade of his noble dignity over them. May Allah be well pleased with them all.'”

Hundreds of saintly Shaikhs in distant countries regard Shaikh ‘Abd al-Qadir as their exemplary guide.

‘Abdu’llah al-Jubba’i once said: “Shaikh ‘Abd al-Qadir had a pupil called ‘Umar al-Halawi. He left Baghdad and stayed away for several years. When he eventually returned to Baghdad, I said to him: ‘Where have you been all this time?’ He said: ‘I made the rounds of the cities and towns of Syria, Egypt, and the West (I think he also mentioned the cities and towns of Persia), and I met three hundred and sixty Shaikhs, all of them saints [awliya’]. There was not a single one amongst them who did not often say: “Shaikh ‘Abd al-Qadir is our own Shaikh, and our exemplary guide toward Allah (Exalted is He).”‘”

Shaikh ‘Abd al-Qadir and his companions play their part in the construction of the wall around Baghdad.

In the early pages of his Ta’rikh [History], Ibn an-Najjar tells the reader: “I read in the Ta’rikh of Abu Shuja’ ibn ad-Dahhan, in his own handwriting: ‘It was in the year [A.H.] 526 that work began on construction of the wall around Baghdad. There was not a single scholar or preacher left inside the city, since every one of them went out with his particular group of associates, and joined in the work on the wall. One day, which happened to be the work-shift of the inhabitants of the Portico Gate [Bab al-Azaj], who were companions of Shaikh ‘Abd al-Qadir, I caught sight of a man on a riding beast, and I noticed that he had a couple of adobe bricks stacked on his head.’ (Here ends this quotation.) Speaking for myself, I would say that this indicates that, in the whole of Baghdad at that time, there was no one more utterly superb than Shaikh ‘Abd al-Qadir (may Allah be well pleased with him).

Shaikh Hammad ad-Dabbas foresees the day when Shaikh ‘Abd al-Qadir will be commanded to say: “This foot of mine is upon the neck of every saint of Allah.”

“[Abu Shuja’ goes on to say]: ‘Shaikh ‘Abd al-Qadir was in the company of Shaikh Hammad ad-Dabbas, so he came and sat in front of him, observing the best of good manners, until he stood up and took his leave. I heard Shaikh Hammad say, as soon as Shaikh ‘Abd al-Qadir had left: “This non-Arab ‘barbarian’ [‘Ajami] has a foot that will be raised, when the proper time comes, and placed upon the necks of the saints [awliya’] of that time. He will surely be commanded to say: ‘This foot of mine is upon the neck of every saint of Allah.’ He will surely say it, and the necks of all the saints of his age will surely be bent at his disposal.”‘

“‘Shaikh Hammad ad-Dabbas (may Allah be well pleased with him) had previously said, when Shaikh Shaikh ‘Abd al-Qadir, who was still a young man at the time, was mentioned in his presence: ‘I saw two standards on his head, erected between the lowest bestiality [bahamut] and the highest Sovereignty [Malakut], and I heard the Imperial herald [shawish] calling out to him loud and clear, on the highest horizon. May Allah be well pleased with him!'”

Shaikh ‘Abd al-Qadir explains the difference between common talk [hadith] and earnest speech [kalam].

It was Mahmud an-Na”al who said: “I once heard my father say: ‘I was in the company of Shaikh Hammad ad-Dabbas, when Shaikh ‘Abd al-Qadir arrived on the scene. He was just a young man at that time, but Shaikh Hammad stood up to greet him, and said: “Welcome to the firmly rooted mountain, and to the towering rock that cannot be shaken!” He seated his young guest by his side, and said to him: “What is the difference between common talk [hadith] and earnest speech [kalam]?” To this he replied: “Common talk is something to which you feel prompted to give a response, whereas earnest speech is something that knocks you clean out of chatter and emotional excitement, summoning you to conscious awareness more effectively than all the actions of men and jinn [a’mal ath-thaqalain].”

“‘Shaikh Hammad then said: “You are the master of the ‘arifin [those who know by direct experience] in your own day and age. Your banner [sanjaq] is bound to be unfurled from the regions of the East to the regions of the West. The necks of the people of your time will be bent at your disposal. You will be elevated in spiritual rank above all your contemporaries, and your drink will come to you directly from the Source.” May Allah be well pleased with both [Shaikh Hammad and Shaikh ‘Abd al-Qadir]!'”

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

 

I would like to make clear all the visitors of my blog that I am not Rqaqi, Aamil, or Spiritual Healer. Any Raaqi you contact via my blog, know they do not represent this blog or me.

 

In my knowledge these are few dedicated places where you can get your spiritual healing according to Quran and Sunnah. I can recommend these places as in my knowledge they works according to Quran and Sunnah; but I cannot be made responsible either individually or severally for any untoward incidents.

 

Top Rated

Facebook Twitter More...

Enter your email address to subscribe to this blog and receive notifications of new posts by email.

Join 497 other followers

%d bloggers like this: