Abdul Qadir Jilani affirms Jiha for Allah
Translation: Imam Abd al-Qadir al-Jīlānī (d. 561) said: “And He [Allah] is in the direction of abovness on the throne, possessing the dominion, His knowledge encompasses [all] things, {good words rise up to Him and He lifts up the righteous deed} (35:10)
Al- Ghunyah Li Taalibee Tareeq il-Haqq Page 119
Abdul Qadir Al Jilani affirms particulars for Allah, he says Allah is separate from creation and his essence is above the throne.
Translation: A tree, every plant that sprouts, and the fall of every leaf, and the number of all of that, the number of pebbles, sand, dust, the weights of mountains, the measures of the seas, the deeds of the servants and their traces, their breaths, their words-He knows everything; nothing of that is hidden from Him. (Affirmation of particulars)
And He is distinct (ba’in) from His creation, and no place is devoid of His knowledge.
It is not permissible to describe Him as being in every place, but rather it is said: He is in the heavens (‘al-samā’) above the ‘Arsh (Throne), as He said, ‘The Most Merciful has established Himself (‘istawā’) above the Throne’ (Taha 20:5), and His saying, ‘Then He established Himself (‘istawa’) above the Throne, the Most Merciful’ (Al-Furqan 25:59).
And He, the Exalted, said: ‘To Him ascend good words, and righteous work He raises up’ (Fatir 35:10). And the Prophet ruled the Islam of the slave-girl when he asked her, ‘Where is Allah?’ and she pointed to the heavens (al-samā’)
And the Prophet said in the hadith of Abu Hurairah, may Allah be pleased with him: ‘When Allah created the creation, He wrote in a book which is with Him above the Throne (al-‘Arsh), “My mercy prevails over My wrath.”” In another version: ‘When Allah, Exalted be He, completed the creation, He wrote in a book which is with Him above the Throne (al-‘Arsh), “My mercy precedes My wrath.
The attribute of ‘istiwa’ should be affirmed without interpretation (ta’wil), and that it is the ‘istiwa’ of the self (al-dhāt) upon the Throne (al-‘Arsh)
Not in the sense of sitting (qu’ūd) or touching (mumāsah) as the anthropomorphists (mujassimah) and the Karramiyyah say, nor in the sense of elevation and exaltation (al-‘uluw wa-l-raf’ah) as the Ash’aris (al-Ashā’irah) say, nor in the sense of conquest and domination (al-istīlā’) as the Mu’tazilites (al-Mu’tazilah) say, because the Shari’ah did not indicate that, and it was not transmitted from any of the Companions or the Tabi’un from the salaf and the scholars of hadith (Ashab al-Hadith). Rather, what is transmitted from them is to affirm it as it is (‘alā al-itlāq).
Al-Ghunya li-Talibī Tariq al-Haqq ‘Azza wa-Jall fi al-Akhlaq wa-al-Tasawwuf Pg 124
Abdul Qadir Al Jilani affirms the Prophet will sit on the throne
Translation: It is narrated from ‘Abdullah ibn ‘Umar, may Allah be pleased with them both, regarding the Prophet on the verse of Allah, the Exalted: ‘It may be that your Lord will raise you to a praised station (maqām mahmūd)’ (Al-Isra 17:79). He said, ‘He will seat him with Him on the throne (sarīr)’ And it is narrated from Hisham ibn ‘Urwah, from his father, from ‘A’ishah, may Allah be pleased with her, that she said: ‘I asked the Messenger of Allah about the praised station (maqām maḥmūd), and he said: “My Lord has promised me to sit on the Throne (‘Arsh)
Similarly, it is narrated from ‘Umar ibn al-Khattab, may Allah be pleased with him, and from ‘Abdullah ibn Salam, may Allah be pleased with him, that he said: ‘On the Day of Judgment, your Prophet will be brought, and he will be seated in front of Allah on His Chair (kursī).’
It was said to him, ‘O Abu Mas’ud, if he is with Him on the Chair (kursī), is he not with Him?’ He said, ‘Woe to you! This is the most comforting hadith I have heard in this world for my eyes.’
Al-Hajjaj said in his hadith: ‘On the Day of Judgment, the Almighty (al-Jabbar), may His Name be glorified, will descend upon His Throne (‘Arsh), and His feet will be on the Chair (kursī), and your Prophet will be brought and will be seated in front of Him on the Chair (kursī).’ They said to Al-Humaydi: ‘If he is on the Chair (kursī), then he is with Him.’ He said, ‘Yes, woe to you, he is with Him.
Al-Ghunya li-Țälibī Țarīq al-Haqq ‘Azza wa-Jall fi al-Akhlaq wa-al-Tasawwuf Pg 151
Abdul Qadir Al Jilani says eman (faith) is affirmed through belief in your heart, and actions of the tongue and limbs
Translation: Chapter: We believe that faith is speech with the tongue, knowledge in the heart (janan), and action with the limbs (arkān). It increases with obedience and decreases with disobedience, strengthens with knowledge, and weakens with ignorance. It is achieved through divine guidance. As Allah, the Exalted, says: but for those who have believed, increased faith will be given to them and they will rejoice” (At-Tawbah 9:124).
What can increase can also decrease, and Allah says: And when His verses are recited to them, it increases them in faith, and they rely upon their Lord” (Al-Anfal 8:2). And Allah says: That those who have been given the Scripture may be assured and those who have believed may increase in faith” (Al-Muddathir 74:31).
It is narrated from Ibn ‘Abbās, Abu Hurairah, and Abu ad-Dardā’, may Allah be pleased with them, that they said: Faith increases and decreases, and there are other details that would be lengthy to explain.
The Ash’aris deny the increase and decrease of īmān. In the language, faith is the belief of the heart, encompassing knowledge of the one believed in. In the Shari’ah, it is belief; it is the knowledge of Allah and His attributes along with all obligatory and voluntary acts of worship and avoiding sins and disobedience.
It is permissible to say that faith is the deen, the sharī’ah, and the creed (millah), because religion consists of performing acts of worship while avoiding prohibitions and forbidden acts, which describes faith. Islam is part of faith, and all faith is Islam, but not all Islam is faith. Islam means submission and obedience, and every believer is submissive and obedient to Allah, the Exalted.
Not every Muslim is a believer in Allah, because one might embrace Islam out of fear of the sword. Therefore, faith (īmān) encompasses many aspects, including actions and statements, covering all acts of worship. Islam is defined as bearing witness to the two testimonies of faith (shahadah) with tranquility of heart and practicing the five daily prayers.
Al-Ghunya li-Ţālibī Ţarīq al-Haqq ‘Azza wa-Jall fi al-Akhlaq wa-al-Tasawwuf Pg 135
Abdul Qadir Al Jilani says the Arabic Language is not created, because it is from the Speech of Allah, which also refutes the ideology of Kalam Nafsi (unintelligible speech of Allah without words and letters).
Translation:
Chapter: The letters of the alphabet (huruf al-mujam) are uncreated, whether they are found in the speech of Allah (kalam Allah) or in the speech of humans.
Some from Ahl al-Sunnah have claimed that the letters are eternal in the Quran but created in human speech. This is a mistake on their part.
The correct view is the first, which is the position of Ahl al-Sunnah without distinction, as He, the Exalted, said: “His command, when He intends anything, is only to say to it, ‘Be,’ and it is” [Ya Sin: 821. These are two letters, and if kun (Be) were created, it would need another kun to create it, and this would lead to an infinite regression.
Many other evidences from the verses of the Quran have been presented, so they will not be repeated here. As for the sunnah, it is narrated that the Prophet said to Uthman ibn Affan when he asked him about alif, ba, ta, tha, and so on until the end of the letters
The Prophet said: “Alif is from the name of Allah, which is Allah, and ba is from the name of Allah, which is al-Bari, and ta is from the name of Allah, which is al-Mutakabbir, and tha is from the name of Allah, which is al-Baith and al-Warith, until he came to the last of them. He mentioned that all of them are from the names and attributes of Allah (asma Allah wa sifatuhu), and His names, Mighty and Majestic, are uncreated.
The Prophet also said in the hadith narrated by Ali, may Allah honor his face, when he was asked about the meaning of Abjad Hawwaz Hatti… until the end of the letters. He said: “O Ali, do you not know the interpretation of Abjad?
The alif is from the name of Allah, the Exalted, which is Allah, the ba is from the name of Allah, which is al-Bari, and the jim is from the name of Allah, which is al-Jalil… until the end of the letters. The Prophet mentioned that they are from the names of Allah, and they exist in human speech as well.
Imam Ahmad ibn Hanbal, may Allah have mercy on him, clearly affirmed the eternity (qidam) of the Arabic letters. In his letter to the people of Naysabur and Jurjan, he said: “Whoever says that the letters of the alphabet are created is a disbeliever in Allah, and whoever rules that they are created has, in effect, claimed that the Quran is created.” When someone said to him, may Allah have mercy on him: “So-and-so says that when Allah created the letters, the lam lay down and the alif stood up, and the lam said, ‘I will not prostrate until I am commanded,'” Imam Ahmad said: “This is disbelief; whoever says this has spoken kufr.”
Imam al-Shafii, may Allah have mercy on him, said: “Do not claim that the letters are created (hadith), for the Jews were the first to perish by this belief. And whoever claims that a letter from the letters is created has in effect claimed that the Quran is created.”
This is because it cannot be said that the letters are either eternal (qadimah) in the Quran or created (muhdathah) within it. If it is said that they are eternal in the Quran, then it must also be said that they are eternal in other speech as well, for it is not permissible for something to be both eternal and created at the same time.
If they claim that the letters are created in the Quran, then the proofs of their eternity (qidam) within the Quran have already been established. Therefore, if it is affirmed that the letters are eternal in the Quran, it must also be affirmed for other speech. If they argue that this leads to the conclusion that all speech would then be eternal, it is said: This reasoning applies to the Quran because it is not permissible to make this distinction regarding the letters of the alphabet.
Al-Ghunya li-Talibī Tarīq al-Haqq ‘Azza wa-Jall fi al-Akhlaq wa-al-Tasawwuf Pg 132-133
Abdul Qadir Al Jilani says the way of the Zanadiqah (Heretics) is to call Ahlus sunnah Hashawiyyah and Mushabihha
The term Hashawiyyah comes from the Mu’tazila, whom made up this term to describe people he believed lacked a deep understanding of the Qur’an and Sunnah and liken Allah to creation. Amr ibn Ubayd a mu’tazili scholar labelled the sahabi Ibn Umar as a Hashawi.
Translation: Know that Ahl Al Bid’ah have signs by which they are recognised.
The sign of Ahl Al Bid’ah is their striving against Ahl Al Athar. The sign of the Zanadiqah is that they call Ahl Al Athar Hashawiyyah and they wish to invalidate the Athar.
The sign of the Qadariyyah is that they call Ahl Al Athar Jabriyyah Ths sign of the Jahmiyyah is that they call Ahl As Sunnah Mushabbihah The sign of the Rawafidh is that they call Ahl Al Athar Nasibis And all this is out of apprehensiveness and rage for Ahl As Sunnah. And they (Ahl As Sunnah) have only one name, and that is As-haab Al Hadith.
Al-Ghunya li-Tālibī Tarīq al-Haqq ‘Azza wa-Jall fi al-Akhlāq wa-al-Tasawwuf Pg 166
