Ahmad Zayni Dahlan أحمد زَيْني دَحْلان | |
|---|---|
 | |
| Title | Shaykh al-Islam[1] |
| Personal life | |
| Born | 1816 |
| Died | 1886 (aged 69–70) Medina,Hejaz Vilayet, Ottoman Empire |
| Buried | Al-Baqi Cemetery |
| Region | Hejaz |
| Main interest(s) | Sufism, History,Aqidah,Kalam (Islamic theology),Fiqh (Islamicjurisprudence),Usul al-Fiqh (principles of jurisprudence),Hadith,Tafsir,Tajwid,Syntax,Rhetoric,Algebra |
| Notable work(s) | Fitnat al-Wahhabiyyah, Al-Durar al-Saniyyah fi al-Radd 'ala al-Wahhabiyyah, Khulasat al-Kalam fi Bayan Umara' al-Balad al-Haram |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Jurisprudence | Shafi'i |
| Creed | Ash'ari |
| Muslim leader | |
Influenced by
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Ahmad Zayni Dahlan[a] (1816–1886) was an Islamic scholar who served as theGrand Mufti ofMecca between 1871 and his death. He also held the position ofShaykh al-Islam in theHejaz andImam of the Haramayn (imam ofMecca andMedina).
Theologically and juridically, he followed theShafi'i school of jurisprudence andAsh'ari school of theology.[2][3][4][5][6] He was known for his harsh criticism ofWahhabism, being one of their main adversaries,[7] and his recognition ofSufi principles.[8] A leader of the conservative faction among theShafi'is, he was particularly important in Asia, where his influence grew with his many disciples.[9]
He was the descendant of'Abd al-Qadir al-Jilani.[10][11][12] He authored, and personally published numerous works on history,fiqh, and theIslamic sciences in general. He taught to many Muslims scholars, includingHussein bin Ali,[13][14]Sharif of Mecca and sometimes considered the lastCaliph[15][16][17] and many foreign Islamic scholars, likeArsyad Thawil al-Bantani[18] andKhalil Ahmad Saharanpuri,[19] a leading figure of theDeobandi movement, as well asAhmad Raza Khan, the founder of theBarelvi movement.[20]
He was born inMecca in 1816 or 1817.[22] He was from aSayyid family, and was a direct descendent ofMuhammad in the 38th generation viaHasan ibn Ali. His father was called Zayni and his great-grandfather was Uthman Al-Dahlan Al-Jilani, hence his name.[23] He is a descendant of'Abd al-Qadir al-Jilani through his son Muhammad Al-Jalani (d. 1204).[10][11][12]
He studied underAhmad al-Marzuqi al-Maliki al-Makki [ar] (Arabic:أحمد المرزوقي المالكي المكي)[24] and under Muhammad Sayyid Quds, the previousShafi'iMufti ofMecca, Abdullah Siraj al-Hanqi, Yusuf al-Sawy al-Masri al-Maliki, theMalikiMufti ofMecca andAbd al-Rahman al-Jabarti.
After obtaining his degree inIslamic studies, he started to preach inMecca.[25]
His lineage is as follows;
Ahmad Zayni Dahlan, bin Zayni Al-Dahlan, bin Ahmad Al-Dahlan, bin Uthman Al-Dahlan Al-Jilani, bin Ni'matullah Al-Jilani, bin Abdul-Rahman Al-Jilani, bin Muhammad Al-Jilani, bin Abdullah Al-Jilani, bin Uthman Al-Jilani, bin Atiyyah Al-Jilani, bin Faris Al-Jilani, bin Mustafa Al-Jilani, bin Muhammad Al-Jilani, bin Ahmad Al-Jilani, bin Zayni Al-Jilani, bin Abdul-Qadir Al-Jilani, bin Abdul-Wahhab Al-Jilani, bin Muhammad Al-Jilani, bin Abdul-Razzaq Al-Jilani, bin Ali Al-Jilani, bin Ahmad Al-Jilani, bin Ahmad Al-Jilani, bin Muhammad Al-Jilani, bin Zakariyya Al-Jilani, bin Thaheer al-Din Yahya Al-Jilani, bin Muhammad Al-Jilani, bin'Abd al-Qadir al-Jilani.
Ahmad Zayni Dahlan is frequently considered as one of the most importantreligious figures of theMeccan landscape in the 19th century.[26][27][28][29][30][31][32]
In 1848, he started to teach at theMasjid al-Haram. He was then named, in 1871,Sheikh al-Ulama, orGrand Mufti ofMecca.[6]
He had many students. Among them wereHussein bin Ali,[13][14]Sharif of Mecca who studied theQur'an with him and completed itsmemorization,Ahmed Raza Khan Barelvi,[33]Khalil Ahmad Saharanpuri,[34]Sheikh Mustafa,Usman bin Yahya,Arsyad Thawil al-Bantani,[18]Muhammad Amrullah, Sayyid Abi Bakr Syata,[35] and Ahmad b. Hasan al-'Attas.[36]
He also taught to Sayyid Fadl, while he was in Mecca before departing forConstantinople.[37][38]
Dahlan issued numerousfatwas, including one approving the use ofradiophonic devices for religious means or one approving the use of drums and music during religious days, which was an important concern forMuslims in Indonesia, considering that "it was acceptable if nothing unlawful happened."[6]
He followed the SharifAwn ar-Rafiq toMedina in 1885 after theHashemite clashed withOsman Pasha.[39] There, he died the next year[21] after visiting the tomb of Muhammad. He was buried in theAl-Baqi Cemetery, wherehis tomb was destroyed by Saudi Arabia later, alongside the whole cemetery.[40]
Joseph Schacht described him as the "solitary representative of historical writing in Mecca in the XIXth century".[41]
Ahmad Zayni Dahlan was a leader for the conservative faction of theShafi'i of his time. Because of his conservatism and traditional views, he had an echo in theMuslim world beyond the Shafi'is.[9]
Inhis treatise against Wahhabi influence, he viewedSufism as a legal and integral part of Islamic practice – including such aspects asTawassul (intercession, or addressing God through an intermediary),[b]Tabarruk (seeking blessings through persons or things), andZiyarat al-Qubur (the visitation of tombs and graves).[42][43][44]
Dahlan considered thatWahhabism would destroy theUmmah.[45] Moreover, he calledMuhammad ibn Abd al-Wahhab "malevolent" and compared his followers to theKharijites.[46] For Dahlan, he was a "deceiver" when he called himself anHanbali. He also said that he was trying to divide themadhhabs by saying that one another were opposed between themselves.[47]
The opposition to theWahhabi movement seems to have been the opinion of the majority ofHejazi scholars and jurists of that time.[26]
He wrote againstShia Islam and how to debateShias.[25] Similar to his vehement criticism of Wahhabism, he also targeted theQarmatians, a radical Shiite movement that operated in the 10th century and attacked pilgrims traveling toMecca forHajj.[40]
He supportedMuhammad Ahmad in theMahdist War, seeing his fight againstKhedive Tawfiq (1852–1892) and theBritish Empire as a bulkwark against Westernimperialism.[41][48][49]
He was also influential in supportinganti-imperialism in theDutch East Indies (modern-dayIndonesia)[28][50][51][52][53] and more generally, in Southeast Asia.[54][55][56]
He played a crucial role through his student,Ahmad Raza Khan Barelvi in the establishment of theBarelvi movement inIndia,Pakistan,Kashmir,Bangladesh andAfghanistan, exerting significant influence and contributing to their staunch opposition to Wahhabism.[20]
Hisfatwas were recognized after his death and are particularly important in the shaping ofIndonesian Islam.[57] TheHorn of Africa was also quite influenced by him, especially via the preaches ofAbd al-Rahman al-Zayla'i, in Somalia.[9] His influence was also central for the Swahili Muslims.[58]
Since he attacked Wahhabism and clashed violently with them, some of his books are banned inSaudi Arabia.[9]
His works are collectively known as the "Dahlaniya".[9] He wrote and taught in an era when the first printing press came toMecca, one of the concerns of Ahmad Zayni Dahlan was to be able to explain the text of theQuran in more simple ways, to be understood by everyone.[59]
To fulfill this goal, he also wroterhetoric manuals for young learners based on theQuran and treaties ofmantiq.[60][61] He was very interested in themetaphors used in the Quran.[59][60]
Additionally, this helped Dahlan to disseminate his challenges toSalafism through his devoted students with more impact. He wrote, for instance, a booklet outlining the sufferingWahhabis brought to Mecca during their rule in the first quarter of the nineteenth century,Fitnat al-Wahhabiyyah (Arabic:فتنة الوهابية,lit. 'The WahhabiFitna'), and a study refuting the entire Wahhabi doctrine and practices,al-Durar al-Saniyyah fi al-Radd 'ala al-Wahhabiyyah (Arabic:الدرر السَنِيَّة فى الرد على الوهابية,lit. 'The Pure Pearls in Answering the Wahhabis').[62]
Following is a list of some of his published works:[63]
The Meccan scholar Ahmad ibn Zayni Dahlan was born in 1817. Around 1848 he became a teacher at the Great Mosque and in 1871 he was appointed Shaykh al-'Ulama'or Grand Mufti.[page needed]
Ahmad ibn Zayni Dahlan, the Shafi'i Mufti of Mecca, appears in at least two managib in this book. He is often mentioned because he seemed to be (during the last third of the nineteenth century) a kind of chef d'ecole for conservative Shafi'is and those opposed to the ideas of Ibn Taymiya and the Wahhabis or neo-Wahhabis at the time. This antiradical personality was the author of a history of Mecca, and a book refuting Wahhabism and Wahhabi ideas, the Durar al-Saniya fil-Radd 'ala'l-Wahhabiya, a book still banned in Saudi Arabia because of its vituperative polemic attacks and cutting criticism of the Wahhabis. Dahlan was also on the side of those who used saintly mediation in prayer, like Zayla'i, Shaykh Uways, Hajj Sufi, and a majority of Muslim conservatives of this time and later.[page needed]
كان السيد أحمد بن زيني دحلان (1817 – 1886م) هو كبير فقهاء ومفتي المذهب الشافعي في مكة، وأمام المسجد المكي في أخريات سنوات العهد العثماني. ولهذا الشيخ (وهو من حفدة الشيخ عبد القادر الجيلاني. المترجم) مؤلفات كثيرة في مواضيع متعددة شملت الشريعة واللغة العربية والتاريخ وغير ذلك.
نسبه: أحمد بن زيني بن أحمد بن عثمان بن نعمه الله بن عبد الرَّحمن بن محمّد بن عبد الله بن عثمان بن عطايا بن فارس بن مصطفى بن محمّد بن أحمد بن زيني بن قادر بن عبد الوهّاب بن محمّد بن عبد الرّزاق بن أحمد بن أحمد بن محمّد بن زكريّا بن يحيى بن محمّد بنعبد القادر الجيلاني بن موسى بن عبد الله بن يحيى الزاهد بن محمّد بن داؤد بن موسى بن عبد الله المحض بن الحسن المثنى بن الحسن السّبط بن سيّدنا الإمام علي بن أبي طالب بن عبد المطلب والسَّيدة فاطمة الزَّهراء بنت سيّدنا محمّد بن عبد الله ابن عبد المطلب بن هاشم بن عبد مناف بن قصي بن كلاب بن مرّة بن كعب ابن لؤي بن غالب بن فهر بن مالك بن النّضر بن كنانة بن خزيمة بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان.
The scion of an old scholarly family, Sayyid Abu Bakr (often referred to as al-Bakri) had the good fortune to be the protégé of Sayyid Ahmad Zayni Dahlan, probably the most prominent Mufti of Mecca in the nineteenth century.
In Mecca, Hurgronje presented himself as a Muslim student and joined the circle of disciples of Sheikh Ahmad Zayni Dahlan (1817–1886), the highest representative of the religious scholars, the ulama, of Mecca.
In Mecca, Snouck attended the lectures of prominent Arab professors favored by these same scholars. Sayyid Ahmad b. Zayni Dahlan was the most popular.
Much news reached Dahlan about the events occurring in the Sudan. He wrote that in 1297/1879-8011 there emerged a man named Muhammad Ahmad, reputedly a Hasani sharif (a descendant of the Prophet through his grandsonHasan) and a shaykh of theSammāniyya Sufitariqa who was famous for his piety. In clashes with the troops of Khedive Tawfiq and later of the British...
Dahlan was deeply worried that the singularity of opinion and creed preached by someone like Ibn Abdelwahhab would be the undoing of the Muslim nation.[page needed]
In the context of Wahhabi expansion between the 18th and 20th centuries, for example, the Grand Mufti of Mecca, Shaykh al-Islam Ahmad Zanyi Dahlan (1816–1866) wrote a book called Fitnat al-Wahhabiya [The Wahhabi Fitna] where he launched a polemic attack against the Wahhabi sect and accused them of wandering off the true path. He called the founder malevolent and accused the followers of the movement of creating dissent in the ranks of Muslims, comparting them to the Kharijites.
In dieser Ablehnung der Wahhabiten folgt er seinem Lehrer Ahmad Zaini Dahlan (gest. 1886), dem damaligen schafiitischen Mufti Mekkas, der sich ausdrücklich dagegen wehrte, Ibn 'Abd al-Wahhab zu den Hanbaliten zu zählen. Dahlan beschuldigte ihn vielmehr den Rechtsschulen eine Absage mit der Begründung zu erteilen, dass diese zu einer illegitimen Spaltung beitrügen. Laut Dahlan sei es sogar so gewesen, dass Ibn 'Abd al-Wahhab die Menschen zunächst zu täuschen versuchte, indem erversicherte, Hanbalit zu sein.[page needed]
Watching from the distance of Mecca as the Mahdist revolution unfolded, a Shafi'i Muslim scholar named Ahmad Zayni Dahlan (d. 1886) a man who was neither Sudanese nor a believer in the Mahdi-voiced support for its battles. DahIan expressed hope that the Mahdi and his supporters would strike Western, Christian forces that were beginning to exert themselves in the region and thereby help to bolster the Ottoman empire. But Dahlan was misinformed about the movement. Opposition to an incipient Western imperialism was one source of Mahdist activism but only one: at least in the early years of the movement (1881–85), opposition to Turco-Egyptian imperialism was far more important in triggering and sustaining jihad.
Central in this latter chain of authority was the Shāfiʿī mufṭī of Mecca, Aḥmad Zaynī Daḥlān (on him, see Schacht 1978; Sharkey 1994; Freitag 2003; Bang 2014a).
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