Following his death, the spiritual tradition associated with al-Jilani developed into the Qadiriyya order, which became one of the most influential Sufi movements in Islamic history.
The order spread through different parts of the Muslim world, largely through the activities of his descendants and followers.
Seven of his sons are particularly associated with transmitting his spiritual teachings and maintaining the Qadiriyya lineage.
Its central principle emphasized strict adherence to Islamic religious teachings while pursuing spiritual purification and closeness to God.
Throughout Islamic history, Abdul Qadir al-Jilani has been remembered by several honorific titles reflecting his standing among Sufi communities.
These include Muhyiddin, meaning "Reviver of Religion," al-Baz al-Ashhab, meaning "White Falcon," and al-Ghawth al-A'zam, commonly translated as "The Greatest Spiritual Helper."
He is also known as Qutb al-Awliya, or "Leader of the Saints."
Within certain Sufi traditions, al-Jilani is regarded as one of four major spiritual masters, alongside Ahmad al-Badawi, Ahmad al-Rifa'i and Ibrahim al-Desuqi.
Approximately 50 works have been attributed to Abdul Qadir al-Jilani, although scholars have questioned the authenticity of many of these attributions.
Among the best-known works associated with him are:
* Al-Ghunya li-Talibi Tariq al-Haqq: A comprehensive discussion of worship, Islamic jurisprudence, religious beliefs and Sufi ethics.
* Al-Fath al-Rabbani wa al-Fayd al-Rahmani: A collection of sermons delivered between approximately 1150 and 1152, compiled from notes taken by his followers.
* Futuh al-Ghayb: A compilation of 78 sermons and spiritual instructions assembled by his son Abd al-Razzaq.
* Maktubat: A collection of 15 letters in Persian containing spiritual advice, although their recipients and dates remain uncertain.
Several of these works have been translated into Turkish, Persian, English and other languages.
In addition to his spiritual activities, al-Jilani educated numerous students in Islamic religious sciences.
Among those associated with his scholarly circle were Taqi al-Din al-Sam'ani, Abu al-Mahasin al-Qurashi and Abu al-Ma'ali Ahmad ibn Abd al-Ghani.
Although he initially followed the Shafi'i school of Islamic jurisprudence, he later became closely associated with the Hanbali tradition.
His commitment to traditional Islamic beliefs earned him respect from later scholars, including Ibn Taymiyya and Ibn Qudama.
Abdul Qadir al-Jilani died in Baghdad in 1166, at approximately 89 years of age.
His funeral prayer was led by his son Abu Abdullah Sayf al-Din Abd al-Wahhab, who served as a judge during the Abbasid period.
Al-Jilani was buried near the religious school where he had spent much of his life teaching.
His burial site subsequently became an important destination for followers and visitors seeking to honor his memory.
Al-Jilani's shrine experienced significant destruction during the Safavid occupation of Baghdad in 1508, when several Sunni religious monuments were damaged.
After Ottoman Sultan Suleiman the Magnificent captured Baghdad in 1534, he established charitable endowments to support the restoration and maintenance of al-Jilani's tomb.
A dome, mosque, Sufi lodge and charitable facilities were constructed as part of the restoration efforts.
These developments helped preserve the site's religious and historical significance.
Nearly nine centuries after his death, Abdul Qadir al-Jilani remains an important figure in Islamic spirituality and intellectual history.
The Qadiriyya tradition associated with his teachings spread across the Middle East, Africa, South Asia and other regions.
His emphasis on religious knowledge, ethical responsibility, spiritual discipline and sincere devotion continues to influence Sufi communities around the world.
His enduring legacy reflects the historical relationship between Islamic scholarship and mystical spirituality.
