Titles of Ghaus E Azam

Al-Ghawth al-A’zam

“The Supreme Helper” (or, “The Mightiest Succour”). Ghawth is an Arabic word meaning:

[1] A cry for aid or succour.

[2] Aid, help, succor; deliverance from adversity.

[3] The chief of the Saints, who is empowered by Allah to bring succour to suffering humanity, in response to His creatures’ cry for help in times of extreme adversity.

Sultan al-Awliya’

“The Sultan of the Saints.” This reinforces the preceding title, emphasizing the supremacy of the Ghawth above all other orders of sanctity.

Qutb al A’zam

The Greatest Qutb and the biggest helper of people in need.

Qutb al Rabbani

The Divine or Devout Qutb


“Pole” …. One or more human beings who occupy a pivotal spiritual position in the world. Synonymous with Ghawth according to al-Shafi’i.


The pir of pirs. Pir is persian for spiritual guide.


The beloved of Allah


A term applied throughout the Islamic world to respected persons of recognised seniority in learning, experience and wisdom. Its basic meaning in Arabic is “an elder; a man over fifty years of age. (The spellings Sheikh and Shaykh may also be encountered in English language publications.)

Sayyaduna ash-Shaykh

“Our Master, the Shaykh.” A writer who regards himself as a Qadiri, a devoted follower of Shaykh ‘Abd al-Qadir, will generally refer to the latter as-Sayyaduna [our Master], or Sayyidii [my Master].

Abu Muhammad

“Father of Muhammad.” In the Arabic system of nomenclature, a man’s surnames usually include the name of his first-born son, with the prefix Abuu’ [Father of–].


“Reviver of the Religion.” It is widely acknowledged by historians, non-Muslim as well as Muslim, that Shaykh ‘Abd al-Qadir displayed great courage in reaffirming the traditional teachings of Islaam, in an era when sectarianism was rife, and when materialistic and rationalistic tendencies were predominant in all sections of society. In matters of Islamic jurisprudence [fiqh] and theology [kalaam], he adhered quite strictly to the highly “orthodox”schoolofImam Ahmad ibn Hanbal.

Abd’al-Qadir or Abdul Qadir

This is the author’s personal name,meaning “Servant [or Slave] of the All-Powerful.” (The form ‘Abdul Qadir, which the reader may come across elsewhere, is simply an alternative transliteration of the Arabic spelling.) It has always been a common practice, in the Muslim community, to give a male child a name in which ‘Abd is prefixed to one of the Names of Allah.


A surname ending in -i will often indicate the bearer’s place of birth. Shaykh ‘Abd al-Qadir was born in the Iranian district of Gilan, south of the Caspian Sea, in A.H. 470/1077-8 C.E. (In some texts, the Persian spelling Gilani is used instead of the arabicized form al-Jilani. The abbreviated form al-Jili,which may also be encountered, should not be confused with the surname of the venerable ‘Abd al-Karim al-Jili, author of the celebrated work al-Insan al-Kamil,who came from Jil in the district of Baghdad)

Let us now consider a slightly longer version of the Shaykh’s name, as it occurs near the beginning of Al-Fath ar-Rabbani [The Sublime Revelation]: Sayyaduna ‘ash-Shaykh Muhiyu’d-Din Abu Muhammad ‘Abdal-Qadir (Radi allahu ta’ala ‘anhu).

al-Hasani w’al-Husayni

“The descendant of both al-Hasan and al-Husayn, the grandsons of the Most Beloved Prophet (Allah bless him and give him peace).” To quote the Turkish author, Shaykh Muzaffer Ozak Efendi (may be pleased with him) : “The lineage of Shaykh ‘Abd al-Qadir is known as the Chain of Gold, since both his parents were descendants of the Most Beloved Messenger (Allah bless him and give him peace). His noble father, ‘Abdullah, traced his descent by way of Imam Hasan (Allah bestow His mercy upon him): while his revered mother, Umm al-Khair, traced hers through Imam Husayn (Allah bestow His mercy upon him).”

As for the many other surnames, titles and honourific appellations that have been conferred upon Shaykh ‘Abd al-Qadir al-Jilani, it may suffice at this point to mention al-Baz al-Ashhab [The Gray Falcon].

Radi allahu ta’ala ‘anhu

“May Allah be well pleased with him!” This benediction is the one customarily pronounced–and spelled out–in writing after mentioning the name of a Companion of the Most Beloved Prophet (Allah bless him and give him peace). The preference for this particular invocation is yet another mark of the extraordinary status held by Shaykh ‘Abd al-Qadir in the eyes of his devoted followers.

Finally, we must note some important elements contained within this even longer version: al-Ghawth al-A’zam Sultan al-Awliya’ Sayyaduna ‘ash-Shaykh Muhiyi’d-Din ‘Abd al-Qadir al-Jilani al-Hasani al-Husayni (Radi allahu ta’ala ‘anhu).

Faizaan-e-Ghaus-e-Azam: A’la Hadrat (radi Allahu anhu) wrote in his “Fatawa Razvia” that there are 11 names from amongst the names of Huzoor Ghaus-e-Azam (alaihir rahmah) that are a means of gaining blessings and freedom from hardships. If these names are recited during calamities, illness or in one’s home and business then the reciter will gain much benefit.

These names are as follows:-

a. Sayyid Muhiy’yud’deen (alaihir rahmah)

b. Sultaan Muhiy’yud’deen (alaihir rahmah)

c. Qutub Muhiy’ud’deen (alaihir rahmah)

d. Khwaja Muhiy’yud’deen (alaihir rahmah)

e. Makhdoom Muhiy’yud’deen (alaihir rahmah)

f. Wali Muhiy’yud’deen (alaihir rahmah)

g. Baadshah Muhiy’yud’deen (alaihir rahmah)

h. Sheikh Muhiy’yud’deen (alaihir rahmah)

i. Maulana Muhiy’yud’deen (alaihir rahmah)

j. Ghaus Muhiy’yud?deen (alaihir rahmah)

k. Khaleel Muhiy’yud’deen (alaihir rahmah)


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