Al-Amir Abdul Qadir al-Jazairi - lärd, sufi och mujahid
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Al-Amir Abdul Qadir al-Jazairi - lärd, sufi och mujahid
av b » ons mar 17, 2010 1:50
d. 1300 H. in Damascus
© bmk
Al-Amir Abdul Qadir al-Jazairi was a great scholar, sufi and warrior. He spent over a decade fighting the french colonizers in Algeria. He was then deported as a war prisoner to Marseille in France, where his presence made a great impact on people. The christians recognized in him a man of great spiritual standing and celebrated him as a saint, and he was conferred the medal of honor.
Upon regaining his freedom, he came to settle in Damascus. His first dwelling in Damascus was in the house of al-Sheikh al-Akbar, Sheikh Muhyi al-Din Ibn al-Arabi (radiya Allah 3anh), which is next to the Mosque (this mosque was built over the home of al-Shiekh al-Akbar centuries after his demise).
He was amply rewarded by the Othoman rulers for his jihad, and with this money he bought several houses in Damascus. One of them is the historical house of Dar al-Hadith, where imam al-Nawawi once taught, and where a pair of sandals of the Prophet (s) were once kept. This house had fallen into the hands of christians, and al-Amir freed it by buying it, and passed it over to Sheikh Yusuf al-Hasani, the father of the muhaddith of Sham. Sheikh Badru al-Din al-Hasani. Sheikh Badru al-Din grew up there studying hadith since childhood. (Unfortunately, this house does not exist as it was - it was destroyed in a fire some 100 years ago.)
Al-Amir Abdul Qadir was also a muhaddith, who used to gather people for recital of the grand books of hadith. He used to recite the entire book of Sahih Bukhari, and he recited the Sahih Muslim in the maqam of Sayyiduna al-Husayn in the Umawi mosque ()
Al-Amir Abdul Qadir al-Jaza'iri and Sheikh Muhammad al-Tayyib were both khalifas of the great Shadhili Sheikh Muhammad ibn Mas3ud al-Fasi (from whom we have the Yaqoutiyya) - may Allah be pleased with him.
It is recorded that they (Al-Amir Abdul Qadir and Sheikh Muhammad al-Tayyib) travelled together to Konya in Turkey, to verify a copy of al-Futuhat al-Makkyya of Sheikh Muhyi al-Din Ibn al-3Arabi. They recited the entire book, comparing it to a copy that exists in Konya.
Al-Amir Abdul Qadir was buried next to the tomb of Sheikh Muhyi al-Din Ibn al-Arabi in Damascus. Later his body ws transferred to Algeria, but the tomb stone is still preserved (see front pic on damas.st).
Amongst his writings is a book entitled "al-Mawaqif al-Ruhiyya" which is available in modern print, containing spiritual discourses.
Al-Amir `Abd al-Qadir wrote a very long poem in praise of his Sheikh, our Master Muhammad ibn Mas3ud al-Fasi. Here an excerpt, narrating his meeting with him Makka, year 1279:
//
O Mas`ud! may fortune come, and goodness and ease,
may the armies of darkness turn back, no longer mentioned.
My nights are (nights of) obstruction, being cut off and estranged,
separated from the Masters - unnameable (is this) separation.
Days have become gloomy, and black
the nights; no stars are there to light it up, and no fullmoon.
My bed in (these nights) is filled of anxiety and emaciation,
the side gives me no pleasure in it, nor does the back.
All night I call, with a heart enthralled by love,
and passion burning for what the breast desires.
O my Master! The separation has been long, patience is broken,
O my Master! will there, after this night, be a daybreak?
Aid - o you who aid those who seek aid - one who has lost his senses (because of love and grief),
stricken with harm, after his beloved ones (left).
I call to ask all creation: is there any announcer of news,
who can tell me about them, that the news may revive me?
Until the Sheikh's aspiration called me from a distance
afar: O come near! I have a treasure for you!
So I tucked up the lose end of my izar, and was carried,
on wings of yearning, that will never break.
For the one who loves, Tihama is not far,
ease does not divert him, nor does roughness (deter him) –
Until we made our camels kneel down in the Valley,
and I dismounted my saddle, and joy for it was complete.
A Valley in which the mighty House is the Qibla –
nothing except what's beyond it can boast such greatness.
A Valley in which lawful game is prohibited –
whoever makes it lawful, the load of his crime rests on him.
He came to me, who raises (adepts to the level of) gnostics,
and nothing was strange – every matter became clear.
He said: "I have been, for so many hajj seasons
awaiting your meeting, o fullmoon!
You are my beloved son, since (Allah said) "Am I not your Lord?
truely, this hour is enclosed in the Tablet and the Scriptures."
Your grandfather gave you a foot, in which for us is
your treasure – what a good a treasure!
Thus I kissed his feet and his carpet
and he said: "Good tidings to you, now fate is accomplished."
And he cast over my brass his secret's Elixir,
and to him was said: "This is an ore of pure gold"
Re: Al-Amir Abdul Qadir al-Jazairi - lärd, sufi och mujahid
av b » sön feb 20, 2011 13:11
BismiAllah
En annan biografi över Amir Abd al-Qādir al-Jazā'irī:
http://thefinalbrick.blogspot.com/2010/ ... r-abd.html, med många fina porträtt.
Amir Abd al-Qādir al-Jazā'irī
Amir Abd al-Qādir al-Jazā'irī
عبد القادر ابن محي الدي
Amir Abd al-Qādir was born near the town of Mascara near Oran, in 1807 or 1808. His father, Muhyi al-Din al-Hasani, was a shaykh in the Qadiri Tariqa. He was a Banu Ifran Berber and descendent from the Prophet Muhammad(saw).
In his childhood he memorized the Qur'an and was trained in horsemanship, theology and linguistics, and received an education far better than that of his peers. In 1825, he set out for the Muslim pilgrimage, hajj, with his father. While in Mecca, he encountered Imam Shamil; the two spoke at length on different topics. He also traveled to Damascus and Baghdad, and visited the graves of noted Muslims, such as Shaykh Ibn Arabi and Sidi Abdal Qader al Jilani named also El-Jilali in Algeria. He returned to his homeland a few months before the arrival of the French.
In 1830, Algeria was invaded by France; French colonial domination over Algeria supplanted what had been domination in name only by the Ottoman Empire. Within two years, `Abd al-Qādir was made an amir and with the loyalty of a number of tribes began a rebellion against the French. He was effective at using guerrilla warfare and for a decade, up until 1842, scored many victories. He often signed tactical truces with the French, but these did not last. His power base was in the western part of Algeria, where he was successful in uniting the tribes against the French. He was noted for his chivalry; on one occasion he released his French captives simply because he had insufficient food to feed them. Throughout this period `Abd al-Qādir demonstrated political and military leadership, and acted as a capable administrator and a persuasive orator. His fervent faith in the doctrines of Islam was unquestioned, and his ultimate failure was due in considerable measure to the refusal of the Kabyles, Berber mountain tribes, to make common cause with the Arabs against the French.
Until the beginning of 1842 the struggle went in his favor; however, the resistance was put down by Marshal Bugeaud. In 1837, `Abd al-Qādir signed the Treaty of Tafna with Bugeaud, in which he recognized France's sovereignty in Oran and Algiers, while France recognized his control over the remaining two-thirds of the country, mainly the interior. When French troops marched through a mountain pass in territory `Abd al-Qādir claimed as his in open defiance of that claim, he renewed the resistance on October 15, 1839.
Amir Abd Al-Qādir was ultimately forced to surrender. The French armies grew large, and brutally suppressed the native population and practiced a scorched-earth policy.
Amir Abd Al-Qādir's failure to get support from eastern tribes, apart from the Berbers of western Kabylie, also contributed to the quelling of the rebellion. On December 21, 1847, after being denied refuge in Morocco (strangely parallelling Jugurtha's career two thousand years earlier) because of French diplomatic and military pressure on its leaders, `Abd al-Qādir surrendered to General Louis de Lamoricière in exchange for the promise that he would be allowed to go to Alexandria or Acre. Two days later, his surrender was made official to the French Governor-General of Algeria, Henri d'Orléans, duc d'Aumale. The French government refused to honour Lamoricière's promise and `Abd Al-Qādir was exiled to France.
Abd Al-Qādir and his family were detained in France, first at Toulon, then at Pau, and in November 1848 they were transferred to the château of Amboise. There he remained until October 1852, when he was released by Napoléon III and given an annual pension of 100 000 francs on taking an oath never again to disturb Algeria. He then took up residence in Bursa, moving in 1855 to Damascus. He devoted himself anew to theology and philosophy, and composed a philosophical treatise, of which a French translation was published in 1858 under the title of Rappel à l'intelligent. Avis à l'indifférent. He also wrote a book on the Arabian horse.
While in Damascus he befriended Jane Digby and Richard and Isabel Burton. In July 1860, conflict between the Druze and Maronites of Mount Lebanon spread to Damascus, and local Druze attacked the Christian quarter, killing over 3,000 persons. `Abd al-Qādir and his personal guard saved large numbers of Christians, bringing them to safety in his house and in the citadel. For this action the French government increased his pension to 4000 Louis and bestowed on him the Grand Cross of the Légion d'honneur. He was also honoured by Abraham Lincoln for this gesture towards Christians with several guns that are now on display in the Algiers museum.
In 1865 he visited Paris on the invitation of Napoléon III and was greeted with both official and popular respect.
Amir Abd Al-Qādir died at Damascus on 26 May 1883 and was buried near the great sufi Ibn Arabi in Damascus.
Abd al-Qādir is recognized and venerated as the first hero of Algerian independence. His green and white standard was adopted by the Algerian liberation movement during the War of Independence and became the national flag of independent Algeria. He was buried in Damascus in the same mausoleum as Ibn Arabi, until the Algerian government brought his remains back to Algeria to be interred with much ceremony on 5 July 1966, the fourth anniversary of independence and the 136th anniversary of the French conquest. The Emir Abdel Kader University and a mosque bearing his name were constructed as a national shrine in Constantine, Algeria.
An indication of the international fame of Abd al-Qādir's struggle is given by the way that the town of Elkader, Iowa in the United States came to be named after him. When the new community was being officially planned, on what was then the American frontier, founders Timothy Davis, John Thompson and Chester Sage—none of them Arabs or Muslims—were so impressed with what they heard of the Algerian leader's valiant struggle that they decided to name the new town for him. The American town has retained its Algerian connection by establishing a sister city connection with Mascara, Algeria.
His notable children and grandchildren:
Amir Muhammad ibn Abd al-Qadir al-Jazairi
Amir Said al-Jazairi, who took over government affairs of Syria when the Ottomans evacuated on 28 September 1918 and stayed in office until the Arab Army entered Damascus on 1 October 1918.
Baseball statistician and sportswriter Rany Jazayerli claims to be the great-great-great-great nephew of Abd al-Qādir
Add a caption
Amir Abd al-Qādir al-Jazā'irī
عبد القادر ابن محي الدي
Amir Abd al-Qādir was born near the town of Mascara near Oran, in 1807 or 1808. His father, Muhyi al-Din al-Hasani, was a shaykh in the Qadiri Tariqa. He was a Banu Ifran Berber and descendent from the Prophet Muhammad(saw).
In his childhood he memorized the Qur'an and was trained in horsemanship, theology and linguistics, and received an education far better than that of his peers. In 1825, he set out for the Muslim pilgrimage, hajj, with his father. While in Mecca, he encountered Imam Shamil; the two spoke at length on different topics. He also traveled to Damascus and Baghdad, and visited the graves of noted Muslims, such as Shaykh Ibn Arabi and Sidi Abdal Qader al Jilani named also El-Jilali in Algeria. He returned to his homeland a few months before the arrival of the French.
In 1830, Algeria was invaded by France; French colonial domination over Algeria supplanted what had been domination in name only by the Ottoman Empire. Within two years, `Abd al-Qādir was made an amir and with the loyalty of a number of tribes began a rebellion against the French. He was effective at using guerrilla warfare and for a decade, up until 1842, scored many victories. He often signed tactical truces with the French, but these did not last. His power base was in the western part of Algeria, where he was successful in uniting the tribes against the French. He was noted for his chivalry; on one occasion he released his French captives simply because he had insufficient food to feed them. Throughout this period `Abd al-Qādir demonstrated political and military leadership, and acted as a capable administrator and a persuasive orator. His fervent faith in the doctrines of Islam was unquestioned, and his ultimate failure was due in considerable measure to the refusal of the Kabyles, Berber mountain tribes, to make common cause with the Arabs against the French.
Until the beginning of 1842 the struggle went in his favor; however, the resistance was put down by Marshal Bugeaud. In 1837, `Abd al-Qādir signed the Treaty of Tafna with Bugeaud, in which he recognized France's sovereignty in Oran and Algiers, while France recognized his control over the remaining two-thirds of the country, mainly the interior. When French troops marched through a mountain pass in territory `Abd al-Qādir claimed as his in open defiance of that claim, he renewed the resistance on October 15, 1839.
Amir Abd Al-Qādir was ultimately forced to surrender. The French armies grew large, and brutally suppressed the native population and practiced a scorched-earth policy.
Amir Abd Al-Qādir's failure to get support from eastern tribes, apart from the Berbers of western Kabylie, also contributed to the quelling of the rebellion. On December 21, 1847, after being denied refuge in Morocco (strangely parallelling Jugurtha's career two thousand years earlier) because of French diplomatic and military pressure on its leaders, `Abd al-Qādir surrendered to General Louis de Lamoricière in exchange for the promise that he would be allowed to go to Alexandria or Acre. Two days later, his surrender was made official to the French Governor-General of Algeria, Henri d'Orléans, duc d'Aumale. The French government refused to honour Lamoricière's promise and `Abd Al-Qādir was exiled to France.
Abd Al-Qādir and his family were detained in France, first at Toulon, then at Pau, and in November 1848 they were transferred to the château of Amboise. There he remained until October 1852, when he was released by Napoléon III and given an annual pension of 100 000 francs on taking an oath never again to disturb Algeria. He then took up residence in Bursa, moving in 1855 to Damascus. He devoted himself anew to theology and philosophy, and composed a philosophical treatise, of which a French translation was published in 1858 under the title of Rappel à l'intelligent. Avis à l'indifférent. He also wrote a book on the Arabian horse.
While in Damascus he befriended Jane Digby and Richard and Isabel Burton. In July 1860, conflict between the Druze and Maronites of Mount Lebanon spread to Damascus, and local Druze attacked the Christian quarter, killing over 3,000 persons. `Abd al-Qādir and his personal guard saved large numbers of Christians, bringing them to safety in his house and in the citadel. For this action the French government increased his pension to 4000 Louis and bestowed on him the Grand Cross of the Légion d'honneur. He was also honoured by Abraham Lincoln for this gesture towards Christians with several guns that are now on display in the Algiers museum.
In 1865 he visited Paris on the invitation of Napoléon III and was greeted with both official and popular respect.
Amir Abd Al-Qādir died at Damascus on 26 May 1883 and was buried near the great sufi Ibn Arabi in Damascus.
Abd al-Qādir is recognized and venerated as the first hero of Algerian independence. His green and white standard was adopted by the Algerian liberation movement during the War of Independence and became the national flag of independent Algeria. He was buried in Damascus in the same mausoleum as Ibn Arabi, until the Algerian government brought his remains back to Algeria to be interred with much ceremony on 5 July 1966, the fourth anniversary of independence and the 136th anniversary of the French conquest. The Emir Abdel Kader University and a mosque bearing his name were constructed as a national shrine in Constantine, Algeria.
An indication of the international fame of Abd al-Qādir's struggle is given by the way that the town of Elkader, Iowa in the United States came to be named after him. When the new community was being officially planned, on what was then the American frontier, founders Timothy Davis, John Thompson and Chester Sage—none of them Arabs or Muslims—were so impressed with what they heard of the Algerian leader's valiant struggle that they decided to name the new town for him. The American town has retained its Algerian connection by establishing a sister city connection with Mascara, Algeria.
His notable children and grandchildren:
Amir Muhammad ibn Abd al-Qadir al-Jazairi
Amir Said al-Jazairi, who took over government affairs of Syria when the Ottomans evacuated on 28 September 1918 and stayed in office until the Arab Army entered Damascus on 1 October 1918.
Baseball statistician and sportswriter Rany Jazayerli claims to be the great-great-great-great nephew of Abd al-Qādir
En annan biografi över Amir Abd al-Qādir al-Jazā'irī:
http://thefinalbrick.blogspot.com/2010/ ... r-abd.html, med många fina porträtt.
Amir Abd al-Qādir al-Jazā'irī
Amir Abd al-Qādir al-Jazā'irī
عبد القادر ابن محي الدي
Amir Abd al-Qādir was born near the town of Mascara near Oran, in 1807 or 1808. His father, Muhyi al-Din al-Hasani, was a shaykh in the Qadiri Tariqa. He was a Banu Ifran Berber and descendent from the Prophet Muhammad(saw).
In his childhood he memorized the Qur'an and was trained in horsemanship, theology and linguistics, and received an education far better than that of his peers. In 1825, he set out for the Muslim pilgrimage, hajj, with his father. While in Mecca, he encountered Imam Shamil; the two spoke at length on different topics. He also traveled to Damascus and Baghdad, and visited the graves of noted Muslims, such as Shaykh Ibn Arabi and Sidi Abdal Qader al Jilani named also El-Jilali in Algeria. He returned to his homeland a few months before the arrival of the French.
In 1830, Algeria was invaded by France; French colonial domination over Algeria supplanted what had been domination in name only by the Ottoman Empire. Within two years, `Abd al-Qādir was made an amir and with the loyalty of a number of tribes began a rebellion against the French. He was effective at using guerrilla warfare and for a decade, up until 1842, scored many victories. He often signed tactical truces with the French, but these did not last. His power base was in the western part of Algeria, where he was successful in uniting the tribes against the French. He was noted for his chivalry; on one occasion he released his French captives simply because he had insufficient food to feed them. Throughout this period `Abd al-Qādir demonstrated political and military leadership, and acted as a capable administrator and a persuasive orator. His fervent faith in the doctrines of Islam was unquestioned, and his ultimate failure was due in considerable measure to the refusal of the Kabyles, Berber mountain tribes, to make common cause with the Arabs against the French.
Until the beginning of 1842 the struggle went in his favor; however, the resistance was put down by Marshal Bugeaud. In 1837, `Abd al-Qādir signed the Treaty of Tafna with Bugeaud, in which he recognized France's sovereignty in Oran and Algiers, while France recognized his control over the remaining two-thirds of the country, mainly the interior. When French troops marched through a mountain pass in territory `Abd al-Qādir claimed as his in open defiance of that claim, he renewed the resistance on October 15, 1839.
Amir Abd Al-Qādir was ultimately forced to surrender. The French armies grew large, and brutally suppressed the native population and practiced a scorched-earth policy.
Amir Abd Al-Qādir's failure to get support from eastern tribes, apart from the Berbers of western Kabylie, also contributed to the quelling of the rebellion. On December 21, 1847, after being denied refuge in Morocco (strangely parallelling Jugurtha's career two thousand years earlier) because of French diplomatic and military pressure on its leaders, `Abd al-Qādir surrendered to General Louis de Lamoricière in exchange for the promise that he would be allowed to go to Alexandria or Acre. Two days later, his surrender was made official to the French Governor-General of Algeria, Henri d'Orléans, duc d'Aumale. The French government refused to honour Lamoricière's promise and `Abd Al-Qādir was exiled to France.
Abd Al-Qādir and his family were detained in France, first at Toulon, then at Pau, and in November 1848 they were transferred to the château of Amboise. There he remained until October 1852, when he was released by Napoléon III and given an annual pension of 100 000 francs on taking an oath never again to disturb Algeria. He then took up residence in Bursa, moving in 1855 to Damascus. He devoted himself anew to theology and philosophy, and composed a philosophical treatise, of which a French translation was published in 1858 under the title of Rappel à l'intelligent. Avis à l'indifférent. He also wrote a book on the Arabian horse.
While in Damascus he befriended Jane Digby and Richard and Isabel Burton. In July 1860, conflict between the Druze and Maronites of Mount Lebanon spread to Damascus, and local Druze attacked the Christian quarter, killing over 3,000 persons. `Abd al-Qādir and his personal guard saved large numbers of Christians, bringing them to safety in his house and in the citadel. For this action the French government increased his pension to 4000 Louis and bestowed on him the Grand Cross of the Légion d'honneur. He was also honoured by Abraham Lincoln for this gesture towards Christians with several guns that are now on display in the Algiers museum.
In 1865 he visited Paris on the invitation of Napoléon III and was greeted with both official and popular respect.
Amir Abd Al-Qādir died at Damascus on 26 May 1883 and was buried near the great sufi Ibn Arabi in Damascus.
Abd al-Qādir is recognized and venerated as the first hero of Algerian independence. His green and white standard was adopted by the Algerian liberation movement during the War of Independence and became the national flag of independent Algeria. He was buried in Damascus in the same mausoleum as Ibn Arabi, until the Algerian government brought his remains back to Algeria to be interred with much ceremony on 5 July 1966, the fourth anniversary of independence and the 136th anniversary of the French conquest. The Emir Abdel Kader University and a mosque bearing his name were constructed as a national shrine in Constantine, Algeria.
An indication of the international fame of Abd al-Qādir's struggle is given by the way that the town of Elkader, Iowa in the United States came to be named after him. When the new community was being officially planned, on what was then the American frontier, founders Timothy Davis, John Thompson and Chester Sage—none of them Arabs or Muslims—were so impressed with what they heard of the Algerian leader's valiant struggle that they decided to name the new town for him. The American town has retained its Algerian connection by establishing a sister city connection with Mascara, Algeria.
His notable children and grandchildren:
Amir Muhammad ibn Abd al-Qadir al-Jazairi
Amir Said al-Jazairi, who took over government affairs of Syria when the Ottomans evacuated on 28 September 1918 and stayed in office until the Arab Army entered Damascus on 1 October 1918.
Baseball statistician and sportswriter Rany Jazayerli claims to be the great-great-great-great nephew of Abd al-Qādir
Add a caption
Amir Abd al-Qādir al-Jazā'irī
عبد القادر ابن محي الدي
Amir Abd al-Qādir was born near the town of Mascara near Oran, in 1807 or 1808. His father, Muhyi al-Din al-Hasani, was a shaykh in the Qadiri Tariqa. He was a Banu Ifran Berber and descendent from the Prophet Muhammad(saw).
In his childhood he memorized the Qur'an and was trained in horsemanship, theology and linguistics, and received an education far better than that of his peers. In 1825, he set out for the Muslim pilgrimage, hajj, with his father. While in Mecca, he encountered Imam Shamil; the two spoke at length on different topics. He also traveled to Damascus and Baghdad, and visited the graves of noted Muslims, such as Shaykh Ibn Arabi and Sidi Abdal Qader al Jilani named also El-Jilali in Algeria. He returned to his homeland a few months before the arrival of the French.
In 1830, Algeria was invaded by France; French colonial domination over Algeria supplanted what had been domination in name only by the Ottoman Empire. Within two years, `Abd al-Qādir was made an amir and with the loyalty of a number of tribes began a rebellion against the French. He was effective at using guerrilla warfare and for a decade, up until 1842, scored many victories. He often signed tactical truces with the French, but these did not last. His power base was in the western part of Algeria, where he was successful in uniting the tribes against the French. He was noted for his chivalry; on one occasion he released his French captives simply because he had insufficient food to feed them. Throughout this period `Abd al-Qādir demonstrated political and military leadership, and acted as a capable administrator and a persuasive orator. His fervent faith in the doctrines of Islam was unquestioned, and his ultimate failure was due in considerable measure to the refusal of the Kabyles, Berber mountain tribes, to make common cause with the Arabs against the French.
Until the beginning of 1842 the struggle went in his favor; however, the resistance was put down by Marshal Bugeaud. In 1837, `Abd al-Qādir signed the Treaty of Tafna with Bugeaud, in which he recognized France's sovereignty in Oran and Algiers, while France recognized his control over the remaining two-thirds of the country, mainly the interior. When French troops marched through a mountain pass in territory `Abd al-Qādir claimed as his in open defiance of that claim, he renewed the resistance on October 15, 1839.
Amir Abd Al-Qādir was ultimately forced to surrender. The French armies grew large, and brutally suppressed the native population and practiced a scorched-earth policy.
Amir Abd Al-Qādir's failure to get support from eastern tribes, apart from the Berbers of western Kabylie, also contributed to the quelling of the rebellion. On December 21, 1847, after being denied refuge in Morocco (strangely parallelling Jugurtha's career two thousand years earlier) because of French diplomatic and military pressure on its leaders, `Abd al-Qādir surrendered to General Louis de Lamoricière in exchange for the promise that he would be allowed to go to Alexandria or Acre. Two days later, his surrender was made official to the French Governor-General of Algeria, Henri d'Orléans, duc d'Aumale. The French government refused to honour Lamoricière's promise and `Abd Al-Qādir was exiled to France.
Abd Al-Qādir and his family were detained in France, first at Toulon, then at Pau, and in November 1848 they were transferred to the château of Amboise. There he remained until October 1852, when he was released by Napoléon III and given an annual pension of 100 000 francs on taking an oath never again to disturb Algeria. He then took up residence in Bursa, moving in 1855 to Damascus. He devoted himself anew to theology and philosophy, and composed a philosophical treatise, of which a French translation was published in 1858 under the title of Rappel à l'intelligent. Avis à l'indifférent. He also wrote a book on the Arabian horse.
While in Damascus he befriended Jane Digby and Richard and Isabel Burton. In July 1860, conflict between the Druze and Maronites of Mount Lebanon spread to Damascus, and local Druze attacked the Christian quarter, killing over 3,000 persons. `Abd al-Qādir and his personal guard saved large numbers of Christians, bringing them to safety in his house and in the citadel. For this action the French government increased his pension to 4000 Louis and bestowed on him the Grand Cross of the Légion d'honneur. He was also honoured by Abraham Lincoln for this gesture towards Christians with several guns that are now on display in the Algiers museum.
In 1865 he visited Paris on the invitation of Napoléon III and was greeted with both official and popular respect.
Amir Abd Al-Qādir died at Damascus on 26 May 1883 and was buried near the great sufi Ibn Arabi in Damascus.
Abd al-Qādir is recognized and venerated as the first hero of Algerian independence. His green and white standard was adopted by the Algerian liberation movement during the War of Independence and became the national flag of independent Algeria. He was buried in Damascus in the same mausoleum as Ibn Arabi, until the Algerian government brought his remains back to Algeria to be interred with much ceremony on 5 July 1966, the fourth anniversary of independence and the 136th anniversary of the French conquest. The Emir Abdel Kader University and a mosque bearing his name were constructed as a national shrine in Constantine, Algeria.
An indication of the international fame of Abd al-Qādir's struggle is given by the way that the town of Elkader, Iowa in the United States came to be named after him. When the new community was being officially planned, on what was then the American frontier, founders Timothy Davis, John Thompson and Chester Sage—none of them Arabs or Muslims—were so impressed with what they heard of the Algerian leader's valiant struggle that they decided to name the new town for him. The American town has retained its Algerian connection by establishing a sister city connection with Mascara, Algeria.
His notable children and grandchildren:
Amir Muhammad ibn Abd al-Qadir al-Jazairi
Amir Said al-Jazairi, who took over government affairs of Syria when the Ottomans evacuated on 28 September 1918 and stayed in office until the Arab Army entered Damascus on 1 October 1918.
Baseball statistician and sportswriter Rany Jazayerli claims to be the great-great-great-great nephew of Abd al-Qādir
Senast redigerad av b lör feb 16, 2013 3:16, redigerad totalt 1 gång.
Re: Al-Amir Abdul Qadir al-Jazairi - lärd, sufi och mujahid
av b » fre apr 27, 2012 23:23
http://riyada.hadithuna.com/the-house-of-abdul-qadir/
The House of Abdul Qadir
http://riyada.hadithuna.com/the-house-of-abdul-qadir/
I went to Damascus on Friday morning with some relatives (three aunts and an uncle), and I booked for us three rooms in a boutique hotel that I found on TripAdvisor.com. I stayed there one night, and came back to Jordan Saturday night. The hotel was a house that was built in the 17th century, with an inner courtyard and fountain in the middle. It had a great old vine tree across the roof, which gave the hotel its name: Old Vine. There was lots of beautiful greenery in the courtyard. It was turned into a 9-room boutique hotel recently. When I went into my hotel room, I was pleasantly surprised to see, among the pictures of old Damascus, a picture of the great emir Abd al-Qadir al-Jazairi. I took that as a good sign, as the picture was not in the two other rooms in the hotel!
Then I found out something even better! Sidi Abdul Qadir actually stayed in that house when he came to Damascus, and it was sold by his descendants two years ago to the owners of the hotel! I was staying in the house of Abdul Qadir! Possibly the same room he stayed in! The best thing about the hotel (or worst, depending on the person), is its location. It’s exactly two minutes away from the tomb of Salahuddin and the Umayyad Mosque, and exactly opposite the tomb of sayyida Ruqayya bint al-Husayn (radi Allahu anhum). This means that as soon as you leave the hotel you’ll be stuck in a crowd of hundreds of Iranian pilgrims, who have come to visit Sayyida Ruqayya. Getting out of such a crowd is tougher than you think, but is quite interesting and fun!
Because of this, I thought I’d write a quick summary of who he was, but because of the abundance of information on him, I will introduce two unknown stories about him, each involving an interaction with someone related to me. The first is with one of my spiritual ancestors, and the second with one of my actual ancestors.
Abd al-Qadir al-Jazairi’s meeting with Al-Sanusi
Abdul Qadir al-Jazairi’s grandfather, the sharif Mustafa, received the Qadiri and Akbari tariqas in the Eastern lands of Islam, before returning to Algeria where he founded a religious center, Qaytana. His son Muhyiddin, a great scholar, became the main Qadiri shaykh in Western Algeria. His son Abdul Qadir was born in Qaytana in 1807.
In 1826, at the age of 19, he accompanied his father to the Hijaz for the Hajj. In 1827, they went to visit the great scholar and Sufi, sayyidi Muhammad ibn Ali as-Sanusi, who was of Algerian origin. Al-Sanusi invited them to his zawiya in Mecca, on the mountain of Abu Qubays, and invited them to some Couscous.
“Al-Sanusi himself was too ill to partake of this rather filling dish, but he stayed with his guests at the table. He folded his hands and watched the young Abd al-Qadir eating, keeping track of how much food he took. When he had finished fourteen mouthfuls, Abd al-Qadir stopped. Al-Sanusi urged him to eat more, but the latter excused himself, saying he was not able to eat another bite. Al-Sanusi insisted, “My son, (eating) more will make you greater,” but Abd a-Qadir still refused, and the former said, “This is what God has prescribed.” The youngster did not understand this prediction, which referred to the land that Abd al-Qadir was later to rule….[Then] al-Sanusi said to Abd al-Qadir’s father Muyi’l-Din:
The religion of Islam requires every Muslim to defend it, as far as he is able to, and forbids the Muslim to surrender to the enemy. I say to you that I have the best wishes for this our son Abd al-Qadir, indeed he is of those who are going to make the sacred lands of Islam expand and raise the banner of jihad.
[quote][/quote]
According to the historian al-Libi, this was the reason that three years later, Muhyiddin and Abdul Qadir would decide to begin the revolt, the jihad, against the French invaders of Algeria.(1) Indeed, Abd al-Qadir would lead the resistance against the French for almost 15 years.
On the way back from the Hajj, they joined the caravan to Damascus, and met shaykh Khalid an-Naqshbandi, who let them enter the Naqshbandi path. (2) While they only took this path for the sake of blessing, another great man who would later meet and correspond with Abd al-Qadir took this Naqshbandi-Khalidi path as his main tariqa: Imam Shamyl of Daghestan. Abd al-Qadir and his father then traveled to Baghdad to visit the tomb of shaykh Abd al-Qadir al-Jilani, and then returned to Algeria.
Abd al-Qadir’s father Muhyiddin began the revolt against the French invaders, and benefited greatly from the networks created by Sufi tariqas. His son Abd al-Qadir succeeded him as the leader of the resistance, and fought the French for almost 15 years. During this time he created a fully-functioning state in the areas that he controlled, in which he enforced the Shari’a very strictly. A saying became popular, that a child with a crown of gold on his head could cross all the lands under his jurisdiction without fear. He also established weapons factories, and was able to fight the French bravely until he was forced to sign a treaty with them in 1847. The french broke their treaty and tricked him, sending him to jail in France, and then in 1855 they allowed him to move to Damascus, where he would teach the hadith and the ideas of Ibn Arabi.
In 1860, severe anti-Christian riots broke out in Damascus, mostly because of the wealth they were acquiring from their relations with the West, and Abd al-Qadir used his influence with the notables of Syria to contain the violence, and, when the massacre begun, he organized his compatriots and supplied them with arms, saving the remaining survivors, more than 30,000 Christians, and leading them to safety in Beirut. This led the French, who used to hold him as their greatest enemy, to give him their highest honors and awards. But probably more important for him, he received a letter of praise from Imam Shayml, the Naqshbandi-Khalidi leader of the resistance in the Caucasus, telling him that his action complied with the Shari’a.
In 1862, he went to Hajj, and took shaykh Muhammad al-Fasi of the Shadhili-Madani tariqa as his guide on the Sufi way. He quickly rose through the spiritual stations until he reached his goal on Mount Hira, after which he went into seclusion at the Prophet’s tomb, salla Allahu alayhi wa aalihi wa sallam.(2)
Upon his return to Damascus, he dedicated himself to teaching from the hadith and the Futuhat al-Makkiyya of Ibn Arabi. When he died in 1883, he was buried next to Ibn Arabi, as he had requested. But in 1962 the Algerian government, celebrating its 4th anniversary of independence, moved the body of their national hero back to Algeria.
During the Russian-Ottoman War of 1877-1878, a group of notables from Beirut asked him to be the King of Syria in case the Ottomans were defeated and the independence of the country was jeopardized. He agreed as long as the people gave him allegiance, and the kingdom maintained an attachment to the Ottoman Caliphate. This never happened.
Abdul Qadir and the Mufti of Jaffa
Having described the encounter shaykh Abdul Qadir and my spiritual ancestor, sayyidi Muhammad ibn Ali as-Sanusi, I would like to add this story of his meeting with the great-great-grandfather of my grandmother, the Mufti of Jaffa, Shaykh Husayn al-Dajani.
al-Shaykh al-Qadi Yusuf an-Nabahani says of him:
“Shaykh Husayn al-Dajani, the Mufti of Jaffa. He is the shaykh, al arif billah, the shaykh of the Tariqa, Haqiqa, and Shari’a, the great wali of famous karamaat and manaqib, the shaykh and cousin of my shaykh Abd al-Qadir Abu Rabah al-Dajani, may Allah have mercy on them both and benefit me with their blessings.”
He studied in the Azhar under many great scholars, amongst whom Shaykh al-Islam Ibrahim al-Bajuri ash-Shafi’i, and among the Hanafis, as-sayyid Muhammad ibn Husayn al-Kutubi the Mufti of the Hanafis in the Holy Sanctuary of Mecca. He worshipped according to the Shafi’i school but gave fatwas in both schools. He took the Khalwatiyya tariqa while in the Azhar from shaykh Ahmad as-Sawi, and then was given permission in khilafa and guidance by shaykh as-Sawi’s khalifa when he visited him in Jaffa. He took all the famous and high tariqas from great shaykhs, and has many writings in various sciences. After Allah made the people benefit from him completely, he went to the Hajj and died in the Holy Sanctuary, and was buried next to sayyida Khadija, radi Allahu anha.
Among his famous karamaat is that if someone close to him was coming, either by land or sea, his legs would start moving against his will in their direction until he would meet whoever is coming, without prior knowledge of their coming. This happened to him many times and many of his students, including shaykh Yusuf an-Nabahani himself, saw this happen to him many times.
One time after Fajr, shaykh Husayn told his wife that he heard a voice say to him: Ya Husayn, rise and go to meet one of the awliya of Allah Most High!
So he commanded his wife to cook food and prepare the house, and walked out of his house, not knowing who he was going to meet. Whenever someone asked him where he was going, he told him that he left to meet one of the awliya of Allah, but that he didn’t know who it was. He kept walking to the north side of Jaffa, on the beach, until he met one of his students, Shaykh Sa’eed al-Ghabra, one of the scholars of Damascus. He said to him: “as-sayyid al-amir Abd al-Qadir al-Jaza’iri is now coming to you, and will be a guest at your house, and I came quickly to tell you to prepare to host him.” Because the Mufti had already told his wife to prepare the house, he continued walking until he met the emir, and brought him and the accompanying notables of Damascus to his house, where they stayed, until he sent with them someone to take them to visit Jerusalem and the blessed places there. This was in the year 1273 A.H. (3)
———
1) Vikor, Knut S., Sufi and Scholar on the Desert Edge, London: Hurst & Company, 1995, pp. 125-6.
2) Based on the summary in Itzchak Weismann’s Taste of Modernity: Sufism, Salafiyya, & Arabism in Late Ottoman Damascus, Leiden: Brill, 2001, pp. 148-153 and other sources.
3) Summarized from, An-Nabahani, Yusuf, Jaami’ Karaamaat al-Awliyaa, vol 2, Beirut: Dar al-Kotob al-Ilmiyah, 2005, pp. 42-3.
The House of Abdul Qadir
http://riyada.hadithuna.com/the-house-of-abdul-qadir/
I went to Damascus on Friday morning with some relatives (three aunts and an uncle), and I booked for us three rooms in a boutique hotel that I found on TripAdvisor.com. I stayed there one night, and came back to Jordan Saturday night. The hotel was a house that was built in the 17th century, with an inner courtyard and fountain in the middle. It had a great old vine tree across the roof, which gave the hotel its name: Old Vine. There was lots of beautiful greenery in the courtyard. It was turned into a 9-room boutique hotel recently. When I went into my hotel room, I was pleasantly surprised to see, among the pictures of old Damascus, a picture of the great emir Abd al-Qadir al-Jazairi. I took that as a good sign, as the picture was not in the two other rooms in the hotel!
Then I found out something even better! Sidi Abdul Qadir actually stayed in that house when he came to Damascus, and it was sold by his descendants two years ago to the owners of the hotel! I was staying in the house of Abdul Qadir! Possibly the same room he stayed in! The best thing about the hotel (or worst, depending on the person), is its location. It’s exactly two minutes away from the tomb of Salahuddin and the Umayyad Mosque, and exactly opposite the tomb of sayyida Ruqayya bint al-Husayn (radi Allahu anhum). This means that as soon as you leave the hotel you’ll be stuck in a crowd of hundreds of Iranian pilgrims, who have come to visit Sayyida Ruqayya. Getting out of such a crowd is tougher than you think, but is quite interesting and fun!
Because of this, I thought I’d write a quick summary of who he was, but because of the abundance of information on him, I will introduce two unknown stories about him, each involving an interaction with someone related to me. The first is with one of my spiritual ancestors, and the second with one of my actual ancestors.
Abd al-Qadir al-Jazairi’s meeting with Al-Sanusi
Abdul Qadir al-Jazairi’s grandfather, the sharif Mustafa, received the Qadiri and Akbari tariqas in the Eastern lands of Islam, before returning to Algeria where he founded a religious center, Qaytana. His son Muhyiddin, a great scholar, became the main Qadiri shaykh in Western Algeria. His son Abdul Qadir was born in Qaytana in 1807.
In 1826, at the age of 19, he accompanied his father to the Hijaz for the Hajj. In 1827, they went to visit the great scholar and Sufi, sayyidi Muhammad ibn Ali as-Sanusi, who was of Algerian origin. Al-Sanusi invited them to his zawiya in Mecca, on the mountain of Abu Qubays, and invited them to some Couscous.
“Al-Sanusi himself was too ill to partake of this rather filling dish, but he stayed with his guests at the table. He folded his hands and watched the young Abd al-Qadir eating, keeping track of how much food he took. When he had finished fourteen mouthfuls, Abd al-Qadir stopped. Al-Sanusi urged him to eat more, but the latter excused himself, saying he was not able to eat another bite. Al-Sanusi insisted, “My son, (eating) more will make you greater,” but Abd a-Qadir still refused, and the former said, “This is what God has prescribed.” The youngster did not understand this prediction, which referred to the land that Abd al-Qadir was later to rule….[Then] al-Sanusi said to Abd al-Qadir’s father Muyi’l-Din:
The religion of Islam requires every Muslim to defend it, as far as he is able to, and forbids the Muslim to surrender to the enemy. I say to you that I have the best wishes for this our son Abd al-Qadir, indeed he is of those who are going to make the sacred lands of Islam expand and raise the banner of jihad.
[quote][/quote]
According to the historian al-Libi, this was the reason that three years later, Muhyiddin and Abdul Qadir would decide to begin the revolt, the jihad, against the French invaders of Algeria.(1) Indeed, Abd al-Qadir would lead the resistance against the French for almost 15 years.
On the way back from the Hajj, they joined the caravan to Damascus, and met shaykh Khalid an-Naqshbandi, who let them enter the Naqshbandi path. (2) While they only took this path for the sake of blessing, another great man who would later meet and correspond with Abd al-Qadir took this Naqshbandi-Khalidi path as his main tariqa: Imam Shamyl of Daghestan. Abd al-Qadir and his father then traveled to Baghdad to visit the tomb of shaykh Abd al-Qadir al-Jilani, and then returned to Algeria.
Abd al-Qadir’s father Muhyiddin began the revolt against the French invaders, and benefited greatly from the networks created by Sufi tariqas. His son Abd al-Qadir succeeded him as the leader of the resistance, and fought the French for almost 15 years. During this time he created a fully-functioning state in the areas that he controlled, in which he enforced the Shari’a very strictly. A saying became popular, that a child with a crown of gold on his head could cross all the lands under his jurisdiction without fear. He also established weapons factories, and was able to fight the French bravely until he was forced to sign a treaty with them in 1847. The french broke their treaty and tricked him, sending him to jail in France, and then in 1855 they allowed him to move to Damascus, where he would teach the hadith and the ideas of Ibn Arabi.
In 1860, severe anti-Christian riots broke out in Damascus, mostly because of the wealth they were acquiring from their relations with the West, and Abd al-Qadir used his influence with the notables of Syria to contain the violence, and, when the massacre begun, he organized his compatriots and supplied them with arms, saving the remaining survivors, more than 30,000 Christians, and leading them to safety in Beirut. This led the French, who used to hold him as their greatest enemy, to give him their highest honors and awards. But probably more important for him, he received a letter of praise from Imam Shayml, the Naqshbandi-Khalidi leader of the resistance in the Caucasus, telling him that his action complied with the Shari’a.
In 1862, he went to Hajj, and took shaykh Muhammad al-Fasi of the Shadhili-Madani tariqa as his guide on the Sufi way. He quickly rose through the spiritual stations until he reached his goal on Mount Hira, after which he went into seclusion at the Prophet’s tomb, salla Allahu alayhi wa aalihi wa sallam.(2)
Upon his return to Damascus, he dedicated himself to teaching from the hadith and the Futuhat al-Makkiyya of Ibn Arabi. When he died in 1883, he was buried next to Ibn Arabi, as he had requested. But in 1962 the Algerian government, celebrating its 4th anniversary of independence, moved the body of their national hero back to Algeria.
During the Russian-Ottoman War of 1877-1878, a group of notables from Beirut asked him to be the King of Syria in case the Ottomans were defeated and the independence of the country was jeopardized. He agreed as long as the people gave him allegiance, and the kingdom maintained an attachment to the Ottoman Caliphate. This never happened.
Abdul Qadir and the Mufti of Jaffa
Having described the encounter shaykh Abdul Qadir and my spiritual ancestor, sayyidi Muhammad ibn Ali as-Sanusi, I would like to add this story of his meeting with the great-great-grandfather of my grandmother, the Mufti of Jaffa, Shaykh Husayn al-Dajani.
al-Shaykh al-Qadi Yusuf an-Nabahani says of him:
“Shaykh Husayn al-Dajani, the Mufti of Jaffa. He is the shaykh, al arif billah, the shaykh of the Tariqa, Haqiqa, and Shari’a, the great wali of famous karamaat and manaqib, the shaykh and cousin of my shaykh Abd al-Qadir Abu Rabah al-Dajani, may Allah have mercy on them both and benefit me with their blessings.”
He studied in the Azhar under many great scholars, amongst whom Shaykh al-Islam Ibrahim al-Bajuri ash-Shafi’i, and among the Hanafis, as-sayyid Muhammad ibn Husayn al-Kutubi the Mufti of the Hanafis in the Holy Sanctuary of Mecca. He worshipped according to the Shafi’i school but gave fatwas in both schools. He took the Khalwatiyya tariqa while in the Azhar from shaykh Ahmad as-Sawi, and then was given permission in khilafa and guidance by shaykh as-Sawi’s khalifa when he visited him in Jaffa. He took all the famous and high tariqas from great shaykhs, and has many writings in various sciences. After Allah made the people benefit from him completely, he went to the Hajj and died in the Holy Sanctuary, and was buried next to sayyida Khadija, radi Allahu anha.
Among his famous karamaat is that if someone close to him was coming, either by land or sea, his legs would start moving against his will in their direction until he would meet whoever is coming, without prior knowledge of their coming. This happened to him many times and many of his students, including shaykh Yusuf an-Nabahani himself, saw this happen to him many times.
One time after Fajr, shaykh Husayn told his wife that he heard a voice say to him: Ya Husayn, rise and go to meet one of the awliya of Allah Most High!
So he commanded his wife to cook food and prepare the house, and walked out of his house, not knowing who he was going to meet. Whenever someone asked him where he was going, he told him that he left to meet one of the awliya of Allah, but that he didn’t know who it was. He kept walking to the north side of Jaffa, on the beach, until he met one of his students, Shaykh Sa’eed al-Ghabra, one of the scholars of Damascus. He said to him: “as-sayyid al-amir Abd al-Qadir al-Jaza’iri is now coming to you, and will be a guest at your house, and I came quickly to tell you to prepare to host him.” Because the Mufti had already told his wife to prepare the house, he continued walking until he met the emir, and brought him and the accompanying notables of Damascus to his house, where they stayed, until he sent with them someone to take them to visit Jerusalem and the blessed places there. This was in the year 1273 A.H. (3)
———
1) Vikor, Knut S., Sufi and Scholar on the Desert Edge, London: Hurst & Company, 1995, pp. 125-6.
2) Based on the summary in Itzchak Weismann’s Taste of Modernity: Sufism, Salafiyya, & Arabism in Late Ottoman Damascus, Leiden: Brill, 2001, pp. 148-153 and other sources.
3) Summarized from, An-Nabahani, Yusuf, Jaami’ Karaamaat al-Awliyaa, vol 2, Beirut: Dar al-Kotob al-Ilmiyah, 2005, pp. 42-3.
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