---
Sayyid Ahmad ibn Zayni Dahlan was of the eminent scholars of his time and the Shafi’i mufti of Makkah during the second half of the 13th century. He was born in 1231AH. He lived when the first printing press was established in Makkah, which resulted in a number of his works being printed. He wrote chiefly on fiqh and history. Aside from his writings, his major contribution to the madhhab came in the form of his numerous students, including Sayyid `Alawi ibn Ahmad al-Saqqaf, Sayyid Abu Bakr Shatta, Shaykh `Umar Ba Junayd, and Sayyid Husayn ibn Muhammad al-Hibshi.
Some of the works published by the Sayyid include:
1-
Sharhu Matn-il-Alfiyyah; (an explanation of the text of al-Alfiyyah
in the Arabic language)
2- Tarikh-ud-Duwal-il-Islamiyyah
bil-Jadawil-il Mardiyyah; (a history of the Islamic states)
3-
Fath-ul-Jawad-il-Mannan ‘alal-‘Aqidat-il-Musammati bi
Fayd-ir-Rahman fi Tajwid-il-Qur’an; (a summary of the tajwid rules
of recitation of the Qur’an)
4- Khulasat-ul-Kalam fi
Umara’-il-Balad-il-Haram; (the history of the rulers of
Makkah)
5- Al-Futuhat-ul-Islamiyyah; (a history
of the opening of the different countries by Muslims)
6-
Tanbih-ul-Ghafilin, Mukhtasaru Minhaj-il-‘Abidin; (a summary
exposing the good manners of the worshippers)
7- Ad-Durar-us-Saniyyah
fir-Raddi ‘alal-Wahhabiyyah; (a treatise
refuting the Wahhabiys)
8-
Sharh-ul-Ajurrummiyyah; (an explanation of an Arabic grammar
text)
9- Fitnat-ul-Wahhabiyyah; [this booklet]
(a treatise of the tribulations inflicted by the Wahhabiyyah).
---
Sayyid Muhammad bin ‘Alawi al-Maliki gives his sanad to Sayyid Ahmad Dahlan in his abridged book of Ijaza, Iqdatu l-Farid as follows,From his father, Sayyid ‘Alawi al-Maliki from Sayyid ‘Abbas al-Maliki
---
Najdi Evil History Repeats Itself
Their prophet
Mu-hammed ibn Abdul Wahhab Najdi
demanded:
NOT ONLY MEN BUT ALSO ALL WOMEN WHO ENTERED HIS “RELIGION” THAT THEY SHOULD ALL SHAVE THEIR HEADS
This was done because he said:
“This is the hair of the period of Kufr therefore it must be shaven off”.
This shaving off of the female hair carried on for some time until an indignant woman stood up and challenged:
“Why don’t you shave off the beards of your recruits when they enter you Deen.
That is also the hair of the period of Kufr?”
“Hair is the precious ornament of a female as is the beard for a male. Is it apt to leave human beings deprived of their ornaments bestowed upon them by Allahu ta’ala?”
--
Shaykh Zayni Dahlan (ra) said in his book Futuhat al-Islamiyya
(vol.2, pg. 268):
"The sign of the Khawarij (the first deviant sect that appeared in the time of the Companions) concerning the shaving of the head, was not found in the Khawarij of the past, but only in the Najdi's of our time!"
Fitnat-ul-Wahhabiyyah
In
brief
Introduction
During
the reign of Sultan
Salim III (1204-1222
AH) many tribulations took place. One was the tribulation of
the Wahhabiyyah which
started in the area of al-Hijaz{ where they captured al-Haramayn, and
prevented Muslims coming from ash-Sham and Egypt from
reaching their destination to perform Pilgrimage (Hajj). Another
tribulation is that of the French who controlled Egypt from 1213 A.H.
until 1216 A.H.
Let us here speak briefly about the two adversities, because each was
mentioned in detail in the books of history and in separate
treatises.
Background
On The
Tribulations Of The
Wahhabis
Muhammad
Ibn ^Abdul-Wahhab started as a student of knowledge in the city of
the Prophet, sallallahu ^alayhi wa sallam: al-Madinah al-Munawwarah.
Ibn ^Abdul-Wahhab's father was a good, pious man among the people of
knowledge as was his brother, Shaykh Sulayman. His father, his
brother, and his shaykhs (teachers of religion) had the foresight Ibn
^Abdul-Wahhab would innovate a great deal of deviation and
misguidance, because of their observance of his sayings, actions, and
inclinations concerning many issues. They used to reprimand him and
warn people against him.
Some
Of The Beliefs Of Ibn
^Abdul-Wahhab
What
Ibn ^Abdul-Wahhab's father, brother, and shaykhs speculated about him
came true--by
the Will of Allah, ta^ala. Ibn ^Abdul-Wahhab innovated deviant and
misleading ways and beliefs and managed to allure some ignorant
people to follow him. His deviant and misleading ways and beliefs
disagreed with the sayings of the scholars of the Religion. His
deviant beliefs led him to label the believers as blasphemers!
He
falsely claimed visiting
the grave of the Prophet, sallallahu ^alayhi wa sallam, and
performing the tawassul by him as shirk. Additionally, he falsely
claimed visiting the graves of other prophets and righteous Muslims
(awliya') and performing tawassul by them was shirk as well. He added
to this by saying, "To call upon the Prophet, sallallahu ^alayhi
wa sallam, when performing tawassul by the Prophet is shirk." He
passed the same judgment of shirk on the ones who call upon other
prophets and righteous Muslims (awliya') in performing tawassul by
them.
In
an effort to give credibility to his innovations Ibn ^Abdul-Wahhab
embellished his sayings by quotations which he selected from Islamic
sources, i.e., quotations which are used as proofs for many issues
but not the issues which Ibn ^Abdul-Wahhab was attempting to support.
He brought false statements and tried to beautify them for the laymen
until they followed him. He wrote treatises for them until they
believed that most of the People of Tawhid were
blasphemers.
Alliance With
The Su^udiyy Family
Moreover,
Ibn ^Abdul-Wahhab called upon the princes of eastern Arabia and
the people of ad-Dar^iyyah to support him. They carried his doctrine
and made this endeavor a means to strengthen and expand their
kingdom. They worked together to suppress the Bedouins of the deserts
until they overcame them and those Bedouins followed them and became
foot-soldiers for them without pay. After that, these masses started
to believe that whoever does not believe in what Ibn ^Abdul-Wahhab
said is a blasphemer, and it is Islamically lawful (halal) to shed
his blood and plunder his money.
The
matter of Ibn
^Abdul-Wahhab started
to evidence itself in 1143
A.H. and
began spreading after 1150 A.H.
Subsequently, the scholars--even his brother, Shaykh Sulayman and the
rest of his shaykhs-- authored many treatises to refute him. But
Muhammad Ibn Su^ud, the Prince of ad-Dar^iyyah in eastern Arabia,
supported him and worked to spread his ideology. Ibn Su^ud was from
Banu Hanifah, the people of Musaylimah al-Kadhdhab{9}. When Muhammad
Ibn Su^ud died, his son ^Abdul-^Aziz Ibn Muhammad Ibn Su^ud took over
the responsibility of fulfilling the vile task of spreading the
Wahhabi beliefs.
Many of the shaykhs of Ibn ^Abdul-Wahhab
in al-Madinah used to say, "He
will be misguided, and he will misguide those for whom Allah willed
the misguidance."
Things took place as per the speculation of the scholars. Ibn
^Abdul-Wahhab claimed his intention behind the madhhab he invented
was "to
purify the tawhid"
and "repudiate
the shirk."
He also claimed people
had been following the shirk for
six-hundred years and he
revived their Religion for them!!
The
Methodology Of Ibn
^Abdul-Wahhab
Ibn
^Abdul-Wahhab took the verses revealed to speak about the blasphemers
and applied them to the Muslims. The following examples from the
Qur'an illustrate this point. Allah, ta^ala, said in Surat al-Ahqaf,
Ayah 5:
This
verse means: [Who
is more astray than the one who performs supplication (du^a') to
[worship] other than Allah; the one other than Allah he supplicates
to will not answer his du^a'.]
Allah,
ta^ala said in Surat Yunus, Ayah 106 :
This
verse means: [Do
not perform supplication (du^a') to [worship] other than Allah; the
one other than Allah you supplicate to will not benefit you and will
not harm you.]
The
verses in the Qur'an similar to these ones are numerous. Muhammad Ibn
^Abdul-Wahhab gravely misinterpreted the previously cited verses and
said: "The Muslim who asks help from the Prophet, sallallahu
^alayhi wa sallam, other prophets, or the righteous people (salihun),
or who calls or asks any of them for intercession is like those
blasphemers mentioned in the Qur'an." According to the false
claim of Ibn ^Abdul-Wahhab, the Muslims who do these things are
blasphemers.
He also considered visiting the grave of
Prophet Muhammad and the graves of other prophets and righteous
Muslims for blessings as blasphemy. Allah revealed Ayah 3 of Surat
az-Zumar in reference to the mushrikun:
This
verse means: [Those
who worship the idols said: "We do not worship them except to
achieve a higher status from Allah."]
Ibn
^Abdul-Wahhab falsely stated:
"Those who perform tawassul (asking Allah by the prophets, for
example) are similar to those blasphemers mentioned in Surat
az-Zumar, Ayah 3, who claim they do not worship the idols except to
achieve a higher status from Allah." He said: "The
blasphemers did not believe the idols create anything; they believed
Allah is the Creator." He gave his version of proof from the
Qur'an by citing Surat Luqman, Ayah 25 and Surat az-Zumar,
Ayah 38, in which Allah said:
These
verses mean: [If
you ask them, 'Who created the heavens and earth?' They will say,
'Allah'.]
In Surat az-Zukhruf,
Ayah 87, Allah said:
Which
means: [If
you ask them, 'Who created them?' They will say, 'Allah'.]
Ibn ^Abdul-Wahhab falsely concluded from these verses that the
Muslims who perform tawassul are similar to those blasphemers.
The
Scholars Refute Ibn
^Abdul-Wahhab
In
their writings to refute Ibn ^Abdul-Wahhab's sayings, the scholars
said his deduction was false. The believers did not consider the
prophets or the awliya' as gods and they did not deem them partners
to Allah. Instead, they correctly believe the prophets and awliya'
are good slaves and creations of Allah, and they do not deserve to be
worshipped.
The blasphemers intended in these verses
believed their idols deserved Godhood. They exalted them as one would
exalt his Creator, even though they believed the idols did not create
the heavens and the earth. The believers, on the other hand, do not
believe the prophets or righteous Muslims (awliya') deserve to be
worshipped, nor do they deserve to be attributed with Godhood, nor do
they exalt them as one would exalt God. They believe these people are
good slaves of Allah, His beloved ones whom He chose, and by their
blessings (barakah) Allah grants His mercy to His creation. Hence,
when the slaves of Allah seek the blessings (barakah) of the prophets
and righteous Muslims (awliya') they are seeking these blessings as a
mercy from Allah.
There are many proofs and examples from
the Qur'an and Sunnah about this basic belief of the Muslims. Muslims
believe Allah is the Creator, the One Who grants benefit and inflicts
harm, and the only One Who deserves to be worshipped. Muslims believe
that no one other than Allah has the power to affect the creation.
The prophets and righteous people do not create anything. They do not
possess the power to bestow benefit or inflict harm on others, but
Allah is the One Who bestows the mercy upon the slaves by the
righteous Muslims' blessings.
Hence, the belief of the
blasphemers, i.e., the belief their idols deserve to be worshipped
and have Godhood, is what makes them fall into blasphemy. This saying
of the blasphemers, as previously cited in Surat az-Zumar,
Ayah 3, was said in an effort to justify their belief when they were
disproved and shown idols do not deserve to be worshipped.
How
can Ibn ^Abdul-Wahhab and those who follow him find it permissible to
equate the believers, who believed in tawhid, to those blasphemers,
who believed in the Godhood of the idols? All the previously cited
verses and the verses which are similar to them are specific to the
blasphemers who associate partners with Allah--none of the believers
are included.
Al-Bukhariyy narrated by the route of Ibn ^Umar,
may Allah raise their ranks, that the Prophet, sallallahu ^alayhi wa
sallam, described the Khawarij as those who took the verses revealed
about the blasphemers and attributed them to the believers! In the
narration by the route of Ibn ^Umar the Prophet said:
which means: <<What I fear most for my nation is a man who mis-explains the Qur'an and takes it out of context.>> This hadith and the previous one apply very well to the Wahhabis.
--
Debating
With The Scholars Of Makkah
Initially, the Wahhabis
sent a group to Makkah and al-Madinah thinking they would be able to
spoil the belief of the scholars of these two holy cities and tamper
with their belief through lies and fabrications. When they reached
there and declared their beliefs, the scholars of Makkah and
al-Madinah refuted them and established the Islamic evidences against
them--which they could not refute. The scholars were certain about
the Wahhabis' ignorance and misguidance and found them absurd and
thoughtless.
After evaluating their beliefs and finding
them full of many types of blasphemy, the Wahhabis fled like
frightened zebras fleeing from a lion. Hence, after establishing the
proofs, the scholars wrote an attestation against the Wahhabiyyah to
the Head Judge of Makkah confirming the Wahhabis as blasphemous
because of their beliefs. The aim of the scholars was to disclose the
misguidance of the Wahhabis and make it known to the Muslims near and
far. This action took place during the rulership of Sharif Mas^ud Ibn
Sa^id Ibn Sa^d Ibn Zayn, the ruler of Hijaz who ordered the
imprisonment of those unjust Wahhabis. Sharif Mas^ud Ibn Sa^id Ibn
Sa^d Ibn Zayn died in 1165 A.H.
Some Wahhabis
managed to escape their imprisonment. They went to ad-Dar^iyyah and
spoke about what they encountered in Makkah. This made the Wahhabis
more devilishly haughty, and they started attacking the tribes which
were loyal to the prince of Makkah.
Outbreak Of
Hostilities:
Fighting In At-Ta'if, Makkah, And Juddah
The
fighting between the Wahhabis and the prince of Makkah, Mawlana
Sharif Ghalib Ibn Mus^id Ibn Sa^id Ibn Sa^d Ibn Zayd, broke out after
1205 A.H. Many battles took place between the prince and the
Wahhabis. Although many people were killed, the Wahhabis' strength
kept intensifying. Their innovations kept propagating until most of
the Bedouin tribes paid allegiance to them--even the Bedouins who
were under the rulership of the prince of Makkah.
In
1217 A.H., they marched with big armies to the area of at-Ta'if.
In Dhul-Qa^dah of the same year, they lay siege to the area the
Muslims were, subdued them, and killed the people: men, women, and
children. They also looted the Muslims' belongings and possessions.
Only a few people escaped their barbarism.
After
at-Ta'if{18} came under their control, the Wahhabis planned to march
towards Makkah, but this was during the time the Muslims were
performing Pilgrimage, and many of the Muslims from ash-Sham and
Egypt were in Makkah. The Wahhabis knew if they attacked Makkah at
that time all the people performing Pilgrimage would join in fighting
them. They stayed in at-Ta'if until Hajj was over, and the people had
returned to their countries. Then the Wahhabis and their armies set
out to attack Makkah. Sharif Ghalib did not have enough power to face
these armies, so he went to Juddah. The people of Makkah were afraid
the Wahhabis would treat them in the same manner the people of
at-Ta'if were treated, so they negotiated and surrendered to them.
The Wahhabis granted the people of Makkah security and entered Makkah
on the eighth of Muharram, 1218 A.H. They occupied
themselves there for fourteen days ordering the Muslims to repent and
embrace Islam--since the Wahhabis falsely claimed them as
blasphemers. The people were prohibited from doing what the Wahhabis
incorrectly believed to be blasphemy, like performing tawassul and
visiting the graves.
Having gained control of at-Ta'if and
Makkah, the Wahhabis turned their armies towards Juddah to fight
Sharif Ghalib. When they surrounded Juddah, Sharif Ghalib bombarded
them with cannons and projectiles. He killed many Wahhabis and
prevented the conquering of Juddah. After eight days, the Wahhabis
departed Juddah to return to their own territories. The Wahhabis left
some of their army in Makkah and appointed ^Abdul-Mu^in, the brother
of Sharif Ghalib, as prince. ^Abdul-Mu^in only accepted this position
to protect the people of Makkah and shelter them from the evil
mistreatment of the harmful Wahhabis.
In the month of
Rabi^-ul-'Awwal of the same year, Prince Ghalib left Juddah
accompanied by Sharif Basha--the governor of Juddah and the
representative of the Supreme ^Uthmaniyy Sultan. They arrived in
Makkah with their army and overpowered the Wahhabis. They expelled
the Wahhabi army and this brought Makkah back under the authority of
Sharif Ghalib.
The Capture Of Makkah
The
Wahhabis left Makkah and became involved with fighting many of the
tribes. They captured at-Ta'if and appointed ^Uthman al-Madayiqiyy as
the governor. This governor joined forces with some of the Wahhabis'
soldiers and started fighting the tribes next to the borders of
Makkah and al-Madinah until they pledged allegiance to them. They
eventually subdued all the tribes and captured all the lands
originally under the authority of the Governor of Makkah. After this,
^Uthman al-Madayiqiyy mobilized his army in an attempt to capture
Makkah. In 1220 A.H. they lay siege to Makkah and
then surrounded it from all directions to tighten this siege. They
blocked the routes to the city and prevented supplies from reaching
there. It was a great hardship on the people of Makkah. Food became
exorbitantly expensive and then unavailable. They resorted to eating
dogs.
Sharif Ghalib was compelled to ask for
reconciliation with the Wahhabis. He accepted for some people to
arbitrate between them. He signed an agreement with conditions
stipulating the rulership of Makkah would be kept for him, and the
people of Makkah would be treated leniently. The Wahhabis accepted
these conditions. They entered Makkah by the end of Dhul-Qa^dah
in 1220 A.H. They also gained control of al-Madinah.
They plundered what was in the room of the Prophet, sallallahu
^alayhi wa sallam, took all the money that was there, and did some
disgraceful acts. They appointed a man among them, Mubarak Ibn
Madyan, as the governor of al-Madinah.
The Wahhabis ruled
Makkah and al-Madinah for seven years.
During
these years, they prevented the people of ash-Sham and Egypt from
entering Makkah carrying the cloak of the Ka^bah when they came to
perform pilgrimage. The Wahhabis started to make the cloak for the
Ka^bah from black material. They prevented the people from smoking
tobacco. When they found someone smoking they punished him fiercely.
During this time, the Wahhabis destroyed the domes built on the
graves of the righteous Muslims.
--
Conclusion
This
is a very brief summary of the story of Muhammad
Ibn ^Abdul-Wahhab.
To talk at length on each of these details would be very lengthy. The
tribulations inflicted by the Wahhabis were a calamity for the
Muslims. The Wahhabis shed a great deal of blood and robbed a great
deal of money; their harm was prevalent and their evil spread.
Many
of the hadiths of the Prophet, sallallahu ^alayhi wa sallam, spoke
explicitly about this tribulation. One narration said:
which
means: <<There
will be people who come from the eastern side of Arabia who
will recite Qur'an, but their recitation will not pass beyond their
collarbones{28}.
They will go out of Islam as swiftly as the arrow goes through the
prey. Their sign is shaving their heads.>>
This hadith was mentioned in many narrations, including
Sahih-ul-Bukhariyy and other books of hadith. There is no need to
expound on listing these narrations or their narrators because they
are well-known and of the sahih classification.
The
Prophet said:
"Their
sign is shaving their heads."
This is an explicit reference to the Wahhabi sect. They used to order
all those who follow them to shave their heads. None
of the previous sects, i.e., those who came before the Wahhabis, like
the Khawarij or other innovators, had this sign.
As-Sayyid
^Abdur-Rahman al-Ahdal, the Mufti of Zabid,
used to say: "There is no need for writing against the Wahhabis.
For, in refuting them, it is sufficient to mention the hadith of the
Prophet, sallallahu ^alayhi wa sallam: <<Their
sign is shaving their heads>>
since no
other innovators had ever done it."
It
happened once that a women made her point against Ibn
^Abdul-Wahhab when
they compelled her to follow them and she did. He ordered her to
shave her head. She told him: "Since
you order the woman to shave her head, you have to order the man to
shave his beard. The hair of the women is her decoration and the
decoration of the man is his beard."
Ibn ^Abdul-Wahhab could not answer her.
Among
of what the Wahhabis used to
do was to prevent the people from asking the Prophet,
sallallahu ^alayhi wa sallam, for his intercession--although the
hadiths about the Prophet's intercession are numerous and are of the
mutawatir classification. Most of his intercession is for the Muslims
of his nation who committed major sins. The Wahhabis also prohibited
Muslims from reading Dala'il-ul-Khayrat--which
includes saying as-Salat on the Prophet and mentioning many of the
Prophet's complete descriptions. They said this is blasphemy. They
also prevented Muslims from saying as-Salat on
the Prophet on the minarets after the Adhan. Once a righteous blind
Muslim was calling Adhan and said as-Salat on the Prophet after the
Adhan. The
Wahhabis brought him to Ibn ^Abdul-Wahhab who ordered
his execution.
If
I [the
author]
was to pursue the mischievous things the Wahhabis did,
I would fill notebooks and lots of papers. However, what has been
mentioned thus far is enough.
---
The Mufti of Mecca at the time of the spread of the Wahhabi heresy, al-Sayyid Ahmad Ibn Zayni Dahlan (d. 1304) said in Khulasat al-kalam:
Tawassul (using means), tashaffu` (using intercession), and istighatha (asking help) all have the same meaning, and the only meaning they have in the hearts of the believers is that of tabarruk (using blessings) with the mention of Allah's beloved ones, since it is established that He grants His mercy to all His servants for the sake of His beloved ones, and this is the case whether they are alive or dead, because in either case the actual effecting agent and true executor is Allah Himself, and these beloved ones are only ordinary causes for His mercy. Like any other secondary causes, they have no effective power of influence in themselves. [Ahmad Zayni Dahlan, Khulasat al-kalam fi umara' al-balad al-haram (The summation concerning the leaders of the sacrosanct country) 2:245.]
---
This book contains five different writings about the true beliefs of Ahl as-Sunnah, by some of the highly respected Sunni scholars. It includes two writings by al-Shaarani and al-Nabahani, and the Aqaid Nasafiyya, the most famous treatise on Sunni beliefs. It also includes a translation of a letter of Shaykh Ahmad Sirhindi, and a short risalah of Mawlana Khalid al-Baghdadi regarding the validity of the practice of Rabita in Sufism.
---This book (Muslim scholars and ignorant Wahabis) consists of selected articles from the famous five books. Our library and have been printed of this book for the first time in 1976.
Now, repeat printing and the names of the five books as they come:
1 - Introduction to Principles of the famous book (great balance) of the mark Sha'rani Abd al-Wahhab and is composed of seven and seventy pages, in which he mentions the author should be following the example of one of the four schools.
2 - The group elected from the book (control right) of Sheikh Yusuf al-Nabhani and is a six and fifty pages, and is noteworthy in these teams that the ideas and the doctrine of Ibn Taymiyyah and others like him from evildoers Kalohabiyh invalid and improper and that they want to demolish the religion from within.
3 - (Alnsfih beliefs), and this book is of great value when the Sunni scholars and the community, because the book explains the basic principles of the faith. And is 2/41 sheets of four and a half pages.
4 - five sheets translated into Arabic for the written fifth and fifty-second volume of the book Almktobat to leading imams and elite Alosfia forward Lord Ahmed El-Farouki (Jerusalem Sarah) and say it: the commands and prohibitions of the previous nations exist in the Holy Qur'an, and the four imams explained the evidence persuasions two documents of the Holy Qur'an, and if a mistake and when their interpretation of Muqtada al-wage one, did not stay in any order or the Koran forbade Ahtute and only four schools and three-quarters of the Hanafi school.
5 - Letter of the deceased Maulana Khalid al-Baghdadi Baham year 1242 AH. [1826.].And is 16 pages. And the letter was written by hand, by the mark Hussein Echeq my pregnancy, and is explaining mysticism.
Author(s) Imam Abdul-Wahhab Shaarani, Yusuf al-Nabahani, Mawlana Khalid al-Baghdadi and others
'Abd al-Wahab Sha'rani (c6.5) is 'Abd al-Wahab ibn Ahmad ibn 'Ali al-Hanafi al-Sha'rani, born in 898AH/1493CE in Qalqanshada, Egypt. A Shafi'i scholar and prolific author of works in Sufism, Sacred Law, and tenets of faith, he is probably most famous in the legal sphere for his classic, al-Mizan al-kubra [The supreme scale], in which he comparatively studies the rulings of all four Sunni schools of Sacred Law as if they were a single school, treating their differences according to their difficulty as either strictness ('azima) or dispensation (rukhsa). He was also a sheikh and adept in Sufism, among its outstanding Arab spokesmen, showing the unity between law and way in works that have remained popular to this day, among them Lata'if al-minan wa al-akhlaq [Subtleties of gifts and character], Lawaqih al-anwar al-qudsiyya [The fecundating sacred illuminations], and Kitab al-yawaqit wa al-jawahir fi bayan 'agaid al-akabir[The book of rubies and jewls: an explanation of the tenents of faith of mystic luminaries]. He died in Cairo in 973AH/1565CE (ibid.,4.180-81;and n).
---------------------------------------------------
Áqīdah al-Áwām (The Creed of Every Muslim)
This is a didactic poem on Islamic creed written by Shaykh Sayyid Aĥmad al-Ĥasanī al-Marzūqī al-Mālikī (1205-1262 AH/1791-1846). He was the chief muftī of Mālikīs in the holy city of Makkah.
The shaykh has himself written a commentary on this poem titled Taĥşīl Nayl al-Marām; among other well-known commentaries are Nūr al-Żalām by Shaykh Muĥammad Nawawī al-Jāwī and Jalā’a al-Af’hām by Shaykh Muĥammad ibn Álawī al-Mālikī. He passed away in Makkah and is buried in Málāh.
Shaykh Aĥmad Zaynī Daĥlān is among his prominent students.
English and Arabic: Download PDF: HERE
---(Edited by ADHM)
