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Sharh Futuh Al-Ghaib By Ibn Taymiyya Commentary Revelation of
[the Unseeen Shaykh Abd Qadir Jilani 0b2 English Muhtar Holland PB 101pp Al Baz Publishing USA]

Sharh Futuh Al-Ghaib By Ibn Taymiyya Commentary Revelation of

Sharh Futuh al-Ghaib
Commentary on
Revelations of the Unseen, Futuh al-Ghaib: Abd Al Qadir al-Jilani 
Concerning the Discourses of Shaykh Abd Al-Qadir Al-Jilani

By Imam Abu 'l-Abbas Ahmad ibn Taimiyya
Translated From the Arabic By Muhtar  Holland
Published By Al- Baz Publishing Florida USA
 

Futuh al-Ghaib of Abd Al Qadir al-Jilani Perhaps the most well known collection of   Shaykh Abd Al Qadir Al-Jilani's ,discourses. These short and powerful discourses cover topics of interest to every seeker of the spiritual path. A glimpse at the some of the topics covered will reassure the reader that the Shaykh is addressing issues that are as pertinent in this day and age as the day he spoke about them so many hundreds of years ago

This book is a commentary by Ibn Taymiyya on the Futuh al-Ghaib of  Shaikh 'Abd al-Qadir al-Jilani. In it is to be found the clear approval that the Imam had for the Sufi path, provided that the commandments of the Sacred Law (Shari'a) are faithfully observed. In it Ibn Taimiyya extols several of the great Sufi saints (awliya'), and elucidates many of the discourses of Shaikh 'Abd al-Qadir. This may surprise those who have been informed that Imam ibn Taimiyya was opposed to Sufism and was hostile to it. It is a fact that the Imam himself was a sufi, haven taken the cloak (khirqa) of the Qadiris from Imam ibn Qudama.

About Shaikh 'Abd al-Qadir al-Jilani
Shaikh 'Abd al-Qadir al-Jilani
 In A.H. 488, at the age of eighteen,  left his native province to become a student in the great capital city of Baghdaad, the hub of political, commercial and cultural activity, and the center of religious learning in the world of Islaam.  After studying traditional sciences under such teachers as the prominent Hanbalii jurist [faqiih], Abuu Sa'd 'Alii al-Mukharrimii, he encountered a more spiritually oriented instructor in the saintly person of Abu'l-Khair Hammaad ad-Dabbaas.

Then, instead of embarking on his own professorial career, he abandoned the city and spent twenty-five years as a wanderer in the desert regions of 'Iraq.  He was over fifty years old by the time he returned to Baghdaad, in A.H. 521/1127 C.E., and began to preach in public.  His hearers were profoundly affected by the style and content of his lectures, and his reputation grew and spread through all sections of society.  He moved into the school [madrasa] belonging to his old teacher al-Mukharrimii, but the premises eventually proved inadequate.
In the words of Shaikh Muzaffer Ozak Efendi:  'The venerable 'Abd al-Qadir al-Jilani passed on to the Realm of Divine Beauty in A.H. 561/1166 C.E.,

 About Sheikh ul Islam Ibn Taymiyah

Shaykh al-Islam Taqi ud-Din Abu'l-Abbas Ahmad Ibn al-Halim ibn Abd al-Salam Ibn Taymiyah al-Hanbali was born in , 661 AH (1263 AC) in Haran, which is now in Eastern Turkey, near the border of northern Iraq..
His family had long been renowned for its learning , among his teachers, was Shams ud-Din Al-Maqdisi, first Hanbali Chief Justice of Syria following the reform of the judiciary by Baibars. The number of Ibn Taimiyah's teachers exceeds two hundred. Ibn Taimiyah was barely seventeen, when Qadi Al-Maqdisi authorized him to issue Fatwa (legal verdict). Qadi remembered with pride that it was he who had first permitted an intelligent and learned man like Ibn Taimiyah to give Fatwa. At the same age, he started delivering lectures. When he was thirty, he was offered the office of Chief Justice, but refused, as he could not persuade himself to follow the limitations imposed by the authorities.
Imam Ibn Taimiyah's education was essentially that of a Hanbali theologian and jurisconsult. But to his knowledge of early and classical Hanbalism, he added not only that of the other schools of jurisprudence but also that of other literature.
He had an extensive knowledge of Quran, Sunnah, Greek philosophy, Islamic history, and religious books of others, as is evident from the variety of the books he wrote.

 About the translator
Muhtar Hollandwas born in 1935, in the ancient city of Durham in the North East of England. This statement may be considered anachronistic, however, since he did not bear the name Muhtar until 1969, when he was moved-by powerful experiences in the latihan kejiwaan of Subud-to embrace the religion of Islam.
 This Fresh translation should be a welcome addition to the library resources of the scholar and layman alike, and a great interest to students, teachers, and seekers of spiritual knowledge and understanding everywhere

Some of his translations Include the following:

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