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Mul­ti­me­dia con­tent Replication

Our com­plete mul­ti­me­dia library is avail­able at alamee­ria youtube chan­nel, how­ever as youtube has been blocked in Pak­istan we plan to repli­cate the con­tent to other stream­ing chan­nels which are acces­si­ble in Pakistan

Hazrat Syed Muham­mad Ameer Shah Gillani (RA)

With the dawn of 20th cen­tury, there rose on the sky of knowl­edge, a lumi­nous star that daz­zled the world with its pecu­liar lus­tre Hazrat Syed Muham­madAmeer Shah Qadri Gilani (Rah­mat ullah Ala’ih) was born in the year 1920, at Peshawar, a Met­ro­pol­i­tan city of North-​West Fron­tier Province of Pak­istan. He belonged to the fam­ily of Has­sani Saa­dat and is the descen­dent of great Islamic scholar of all times, Hazrat Syedna Ghous e Azam , Shaikh Abdul Qadi­rAl Gilani Bagh­dadi (Radhi Allah o Anhu) His Father Hazrat Hafiz Syed Muham­mad Zaman Shah Qadri Gilani (Rah­mat ullah Ala’ih) was a scholar as well and had a great love for knowledge .

In very early days he found in his son spe­cial apti­tude for reli­gious knowl­edge which was much appre­ci­ated and thus he put him in the hands of emi­nent savants, where his early edu­ca­tion was com­menced under their patron­age . The names of few of his teach­ers are Hazrat Sahibzada Hafiz Ali Ahmad Jan , HazratAl­lama Moulana Gul Faqeer Ahmad Chishti and Hazrat Allama Abd ur Raheem Popalzai (May Allah be pleased with them all). Reck­on­ing his zeal and zest towards reli­gious stud­ies, his grand father Hazrat Syed Saeed Ahmad Shah Qadri Gilani (Rah­mat ullah Ala’ih) gave him a name “Moulvi Jee”(in Urdu, which means Scholar of Reli­gion) which became so pop­u­lar that every one started call­ing him Molvi Jee after­wards. After com­ple­tion of his stud­ies, he became the best rec­og­nized and promi­nent scholar.

Read more: Hazrat Syed Muham­mad Ameer Shah Gillani (RA)

Pak­istan day Spe­cial

(PTV) Pak­istan Television’s Spe­cial Trans­mis­sion on Pak­istan day fea­tur­ing Hazrat Syed Muham­mad Ameer Shah Gillani Rah­mat ullah Alaih who actively worked with Founder of Pak­istan Quaid e Azam Muham­mad Ali Jin­nah and even lost his brother in Tahreek e Pak­istan. A Salute to the Heros of 23rd March 1940 who fought for our Freedom


AZADI KE SIPAHI

Jour­ney of life

Hazrat Syed Muham­mad Ameer Shah Qadri Gillani Rah­mat ullah Alaih ( 19202004) had been an emi­nent Reli­gious , Spir­i­tual , Lit­er­ary and Socio-​Political name of Pakistan’s his­tory.

This doc­u­men­tary is an hum­ble attempt to touch on some of his con­tri­bu­tions. we are grate­ful to all those who con­tributed in mak­ing this doc­u­men­tary

Daily Motion Part 1


Jour­ney of Life — Hazrat Syed Muham­mad Ameer… by alamee­ria

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Hazrat Sheikh Abdul Qadir Gillani

Shaykh Muhyid­deen Abdul Qadir Jilani (1077 CE/​472H — 1166 CE/​561 H) was the lumi­nary in the spir­i­tual sci­ences and in the dis­ci­plines of the Divine Law. His reknown in the sci­ences of Sufism and Shariah was so great, that he came to be known as the spir­i­tual pole of his time, al-​Ghawth al-​Azam.

He was born in the city of Jilan, in the north­west­ern province of Per­sia, in the year 1077 AC. At the age of eigh­teen he set forth for the city of Bagh­dad to seek the Divine Knowl­edge and Guidance.

His first shaykhs of Divine Law were Shaykh Abul Wafa Ibn Aqil, Shaykh Muham­mad bin al-​Hassan al-​Baqlani and Abu Zakariya Tabrizi. Under these great divines he learned the Sci­ence of exe­ge­sis of Quran, the Sci­ence of the Tra­di­tions, the Sci­ence of the Life of the Prophet (sirah), the­ol­ogy, jurispru­dence (fiqh), gram­mar, Quranic recita­tion and philol­ogy. He stud­ied the Han­bali school of jurispru­dence, yet he was able to give deci­sions in the Shafii school as well. He mem­o­rized the Quran, not in only one form, but in all seven meth­ods of recitation.

After mas­ter­ing thir­teen dis­c­plines of the reli­gious law and its related sci­ences, he then turned to the spir­i­tual path under the guid­ance of Shaykh Ham­mad bin Mus­lim ad-​Dabbas. He received ini­ti­a­tion into the path of seek­ers under Shaykh al-​Mubarak Said bin al-​Hassan. Shaykh al-​Mubarak Said was shaykh to most of the great­est seek­ers and mas­ters in his time in Baghdad.

Shaykh Abdul Qadir Jilani received the ijaza and lead­er­ship of the tariqa at the age of fifty years old from his shaykh, Shaykh al-​Mubarak Said. Not long after receiv­ing the offi­cial title of Shaykh at-​Tariqat, he was reknowned through­out the city and into the sur­round­ing lands as a grand mas­ter and the source to which all yearn­ing hearts must turn for guid­ance and illu­mi­na­tion, guid­ing their hearts to the path of divine love and divine inspiration.

Sayyid­ina Abdul Qadir relates, “Ini­tially, only a few peo­ple would come to attend my asso­ci­a­tion. As more peo­ple heard about me the school became crowded. I then used to sit in the mosque at Bab al-​Hilba which became too small to hold the large num­bers of peo­ple who would come to hear me. they would even come at night­time, car­ry­ing lamps and can­dles to see. When finally it would no longer acco­mo­date the crowds, and my chair of teach­ing was moved to the main thor­ough­fare and later to the out­skirts of the city, becom­ing the new place of gath­er­ing. Peo­ple would come to attend by foot, by horse, by mule, by ass and by camel. You could see seventy-​thousand lis­ten­ers stand­ing in the cir­cle in these meetings.”

In his gath­er­ings, he would enjoin the peo­ple to do the good and to abjure for com­mit­ting wrong. His advice addressed rulers, min­is­ters, gov­er­nors, judges, his dis­ci­ples and the com­mon peo­ple. Accord­ing to Ibn Kathir, the great his­to­rian, “Stand­ing in the mosques, he rep­ri­manded pub­licly the rulers who com­mit­ted wrong, in the pres­ence of all as wit­nesses and in his pub­lic speeches. He avoided any sort of polit­i­cal appoint­ments, never feared any­one in his speech except God Almighty and was unaf­fected by the reproach of any­one.” Once when the caliph of the Islamic world at that time appointed an unjust per­son to be chief judge, Sayyid­ina Abdul Qadir Jilani stood up in the largest mosque in Bagh­dad to give the Fri­day ser­mon. He spoke in his ser­mon to the caliph directly. He said, “You have appointed the worst of the unjust ones to judge the affairs of Mus­lims! What will be your answer tomor­row in front of the Lord of the worlds, the Most Mer­ci­ful of the mer­ci­ful?” Upon hear­ing this, the caliph shook with fear. Shed­ding many tears, he quickly went after the prayers to dis­miss that judge.

Sayyid­ina Abdul Qadir called on the peo­ple to cor­rect them­selves, to purify their hearts and to dis­pel exces­sive love of the worldly life from their hearts. He urged them to fill their hearts with the love of God and of his Mes­sen­ger and his saints. He exhorted them to fol­low the Prophet in every deed and thought, behav­ior and man­ner, to avoid hypocrisy and pre­tence, to dis­pel pride, self-​praise, hatred and enmity, jeal­ousy, tyranny, deceit­ful­ness and ran­cor from their hearts. He called on the peo­ple to break their attach­ments to this world and depen­dence on those who are enslaved by it, and to turn them­selves with their whole hearts to the Sus­tainer of the worlds, God Almighty, seek­ing His good-​pleasure, His guid­ance and His mercy and forgiveness.

He opened the door to the peo­ple to renew their covenant with their Lord. Mus­lims and non-​Muslims alike, they came forth in masses to hear him, to repent from their wrong­do­ing and to accept him as their leader and guide to the path of God, accept­ing to not asso­ciate part­ners with God, whether obvi­ous or sub­tle, to praise God and thank Him for His boun­ti­ful favors, to fol­low the path of the right­eous pre­de­ces­sors in reli­gion and right guid­ance, to avoid all devi­a­tion and schisms in reli­gion, to unify their hearts and join as one hand under the love of God and His prophets and saints. They turned their hearts from love of the worldly life to love of the Here­after and from the plea­sures of lust and for­tune seek­ing to the plea­sures of God’s love and accep­tance of His ordi­nances and prohibitions.

In one of his lec­tures, which it is said were attended by up to four hun­dred scribes, he said, “The walls of reli­gion are falling and their foun­da­tions have cracked. Let us come together, O peo­ple of the earth and rebuild what was ruined, reestab­lish what fell! this is not accept­able. O Sun! O Moon! O Day! All of you come! O Peo­ple, the reli­gion is cry­ing for aid and assis­tance, hold­ing its hands above its head in its dis­tress due to all the prof­li­gates, inso­lent ones, inno­va­tors, pre­ven­ters of the Divine Law, the heed­less folk, the unjust and tyran­ni­cal, those who fal­sify the Divine Knowl­edge and lay claim to it when in fact it is not in their hands.

O Man! How hard­ened your heart has become! Even a dog serves its mas­ter. He guards him, accom­pa­nies him in his alks, hunts for him, guards his herd and looks up to him with loy­alty and hope that his mas­ter may grant him a cou­ple of morsels from his repast or put some­thing aside for him later. Reflect on that and com­pare it with your own fat­ten­ing your­self on God’s boun­ties, and fully sat­is­fy­ing your lowly desires with them, with­out ever obey­ing His com­mands or avoid­ing what He has for­bid­den! You do not pay Him what you owe him , you neglect His orders and you do not guard the lim­its of what he has ordained on you.”

His Teach­ings

Abdul-​Qadir Gilani, once gave his dis­ci­ples the fol­low­ing order, “Slaugh­ter a chicken in a place where no one can see you and return with it to me.” Some peo­ple took the order lit­er­ally and thought that they merely had to keep this a secret. .

After a few hours, the dis­ci­ples came back, each with his slaugh­tered chicken. At the time of the evening prayer one of them was still miss­ing. He had not as yet shown up. The shaykh said, “Where is so-​and-​so?” No one knew. The time for the night prayer came and went. The next day came and still no one knew what had hap­pened to the miss­ing dis­ci­ple. In the after­noon of the next day the dis­ci­ple came with the chicken in his hand, but the chicken was still unslaugh­tered. The shaykh asked him, “Where were you all this time? Every­one brought their slaugh­tered chicken to me except you. Why is that?” He answered, “O my shaykh, your order to me was to slaugh­ter this chicken in a place where no one can see you. I tried all day yes­ter­day and all night and all morn­ing today to find a place where God is not present, where the Prophet (s) is not present, and where you are not present, and I could not find such a place. How could I slaugh­ter the chicken?” Shaykh Abdul Qadir said, “ Some of you took the order lit­er­ally, but you did not keep in your heart that I am with my dis­ci­ples, wher­ever they may be. Oth­ers thought, “Our shaykh is greedy and wants to stock up on chicken. It is bad man­ners on your behalf to think in such a way. But your brother here knows that I am in his heart twenty-​four hours and that I never leave him. His only desire was to obey my order and to keep my respect, not seek­ing to under­stand the rea­son for the order or to try to dis­cover its pur­pose. My son here is my suc­ces­sor who will teach you the proper code of con­duct and be a good exam­ple for you to follow: ”

His Knowl­edge

Though he was emi­nent one among the great saints, and for that rea­son nick­named al-​Ghawth al-a‘zam or the Arch– helper, Sayyid­ina Abdul Qadir Jilani is also an emi­nent jurist of the Han­bali school. His ties to the Shafi‘i school and to Imam Abu Han­ifa have been men­tioned. He was the dis­ci­ple of emi­nent saints, such as Abu al-​Khayr Ham­mad ibn Mus­lim al-​Dabbas (d. 525) and Khwaja Abu Yusuf al-​Hamadani (d. 535), sec­ond in line after Abu al-​Hasan al-​Kharqani (al-​Harawi al– Ansari’s shaykh) in the early Naqsh­bandi chain of authority.

The most famous of Shaykh ‘Abd al– Qadir’s works are:

* al-​Ghunya li tal­ibi tariq al-​haqq (Suf­fi­cient pro­vi­sion for seek­ers of the path of truth); it is one of the most con­cise pre­sen­ta­tions of the mad­hhab of Imam Ahmad ibn Han­bal ever writ­ten, includ­ing the sound teach­ing of Ahl al– Sunna on ‘aqida and tasawwuf;

* al-​Fath al-​rabbani (The Lord’s open­ing), a col­lec­tion of ser­mons for the stu­dent and the teacher in the Sufi path and all those attracted to per­fec­tion; true to its title, this book brings its reader immense profit and spir­i­tual increase;

* Futuh al-​ghayb (Open­ings to the unseen), another col­lec­tion of ser­mons more advanced than the pre­vi­ous one, and just as price­less. Both have been trans­lated into English;

Due to his stand­ing in the Han­bali school, ‘Abd al-​Qadir was held in great respect by Ibn Taymiyya, who gives him alone the title “my Shaykh” (shaykhuna) in his entire Fatawa, while he reserves the title “my Imam” (ima­muna) to Ahmad ibn Han­bal. He fre­quently cites Gilani and his shaykh al– Dab­bas as among the best exam­ples of lat­ter– time Sufis.

Shaykh ‘Abd al-Qadir’s mir­a­cles are too many to num­ber. One of them con­sisted in the gift of guid­ance which was man­i­fest in his speech and through which untold thou­sands entered Islam or repented. Al-​Shattanawfi in Bah­jat al-​asrar men­tions many of his mir­a­cles, each time giv­ing a chain of trans­mis­sion. Ibn Taymiyya took these reports to sat­isfy the cri­te­ria of authen­tic­ity, but his stu­dent al-​Dhahabi, while claim­ing gen­eral belief in ‘Abd al– Qadir’s mir­a­cles, nev­er­the­less affirms dis­be­lief in many of them. We have already seen this trait of al-​Dhahabi in his doubt­ing of the sound report of Imam Ahmad’s admi­ra­tion of al-​Muhasibi. These are his words about Gilani in Siyar a‘lam al-​nubala’:


[#893] al-​Shaykh ‘Abd al-​Qadir (Al– Jilani): The shaykh, the imam, the scholar, the zahid, the knower, the exem­plar, Shaykh Al-​Islam, the dis­tin­guished one among the Awliya… the Han­bali, the Shaykh of Bagh­dad… I say: There is no one among the great shaykhs who has more spir­i­tual states and mir­a­cles (kara­mat) than Shaykh ‘Abd al-​Qadir, but a lot of it is untrue and some of those things are impossible.

Tazkara mashaikh e Sarhad

(Mem­oir of the Shuyūkh and Islamic Schol­ars of the Fron­tier, Vol­ume I ) Pages 291

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Salat e Ghousia

(The Ghawthiya Prayer) 72 pages .Pub­lished by Mak­taba e Al Has­san, 1992.

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Hayat-​un-​Nabi

Life( of the Prophet) Trans­la­tion of Ara­bic Jour­nal ‘Tuhfat-​ul– Fahul Fi Istaghasa Bir Rasul’

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