‘Shaykh’ ‘al-Sharif’ ‘al-Sayyid’ Muhammad al-Hasan ibn ‘Alawi ibn Abbas ibn Abd al-Aziz al-Maliki al-Hasani al-Idrisi al-Makki (1944–2004) was a Saudi (of Moroccan descent) Sufi cleric hailing from one of the most influential Sufi clans (who infamous for their Shia traits) in the Hijaz region. His entire family of al-Maliki follows the batini quburi Shadhiliyah Sufi order.
Muhammad ibn ‘Alawi was born and raised in Makkah al-Mukarramah and is considered as one of the foremost Sufi-Ash’ari authorities of batini mystical Sufism of contemporary times.
Like many Sufi authorities, he claimed to be a Prophetic (ﷺ) lineage and was often seen donning green scarfs and attaching pompous and high-sounding titles (sayyid, sharif, etc.) to his name. Another shared practice between the Rafidah and the Sufis has no origin in Islam. Hatim al-‘Awni – one of the role models of the heretic Yasir Kazi (‘Qadhi’) – hails also from these ‘ashraf/sharif’ clans.
Ibn ‘Alawi obtained ijazahs from infamous heretical batini Sufis, including Mustafa Raza Khan Qadri (1892–1981) who was the leader of the extreme Sufi Barelvi sect following the death of its founder, his father Ahmed Raza Khan who said that ‘Ali b. Abi Talib removes all hardship whenever you call upon him.
The apple doesn’t fall far from the tree they say they say. Amongst the students of Ibn ‘Alawi – many of whom who have become pawns of dictators and enemies of Ahl al-Sunnah) are:
- The Pakistani batini Sufi Muhammad Tahir ul Qadri.
Tahir ul Qadri is a batini Sufi who encourages his gullible followers to call upon the Ahl al-Bayt and the Sufi saints for help, cure, etc. (especially at their shrines, the money machines of the Sufi and Rafidi clergy) with the foolish and fallacious comparison that doing so is the same as a child asking his mother for help!
- The Syrian batini Sufi ‘al-Sayyid’ Muhammad ibn Yahya ‘alHusayni’ al-Ninowy (USA)
- The Yemeni batini Sufi ‘al-Sayyid’ ‘Ali al-Jifri (stooge of the Zionist UAE government).
al-Jifri is known for calamities such as calling upon the Ahl al-Bayt (peace be upon them) for madad; saying that the Rafidah are his brothers and wishing Allah’s mercy for Khomeini; saying that the Jews (bar the occupiers in Israel) are his brothers; excessively praising Putin’s lapdog, Ramzan Kadyrov (the dictator of the Chechen Republic whom he told on live TV that the Prophet (ﷺ) rejoices because of his services and the exaltation of the Sunnah.
Oh yeah, he also is known for mass-takfir when he said half of the Uyghur (100% Muslim nation) population are non-Muslims (mass-takfir) and that the issue in China is a political issue, not a religious issue.
Muhammad ibn ‘Alawi enjoyed much freedom under the rule of Saudi kings such as King King Fahd, to the extent that he was given permission to teach in the Prophet’s (ﷺ) mosque and in al-Masjid al-Haram in Makkah al-Mukarramah where he even used to held Mawlid gatherings.
To bolster religious support of the state (quietist Sufis are the preferable choice for the rulers, they even prefer them over quietist Salafis); al-Maliki became the self-imposed leader of Hijazi Sufism under state sponsorship, with several thousand supporters. However, he faced fierce opposition from Salafi scholars who put pressure on the Saudi authorities who eventually gave in to the demands.
In the early 1980s, he relinquished his teaching position in the Umm al-Qura University as well as his ancestral chair of teaching in the al-Masjid al-Haram, due to the Fatwas of the Council of the Senior Scholars of Saudi Arabia headed by Shaykh Ibn Baz. This was followed by academic works in refutation of the heretical beliefs of Ibn ‘Alawi.
Numerous scholars, amongst them the late Allamah Shaykh Abu Bakr al-Jaza’iri (Algerian), Shaykh Salih al-Shaykh (Saudi), and even Shaykh Safar al-Hawali (Saudi) refuted Ibn ‘Alawi’s books that are filled with Sufi superstitions and Rafidi-Esque beliefs of ghuluw and grave veneration.
- The belief the celebration of the Prophet’s (ﷺ) birthday, also known as Mawlid al-Nabiyy, is a religious obligation.
- The belief that the Awliya’ can be called upon for madad (help) and the fulfillment of one’s needs ‘with the permission of Allah’.
- The belief that Ibn Arabi, the batini zindiq kafir was one of the greatest scholars of Islam.
- The Sufi belief that major shirk has ceased to exist in the Ummah of Muhammad (ﷺ), an erroneous belief based on a shallow understanding of a single hadith).
His books are filled with weak and fabricated reports in defense of (bid’i) ‘tawassul‘ and (bid’i) ‘tabarruk‘ such as the lie that Imam Shafi sought blessings by drinking Imam Ahmad’s sweat.
The omnipresent saints
The Sufis (like the Rafidah) believe that the Prophet (ﷺ) and the souls of the Ahl al-Bayt (and a whole list of pirs/imams really) attend their innovated gatherings (Muharram wailing sessions, Mawlids, ‘Urs, etc.). Based on this khurafi belief they justify calling upon the saints for madad (help), etc. In fact, they go further and claim that one saint/prophet, etc. can be at multiple locations (‘with the permission of Allah’), thus is perfectly fine according to them if millions or billions or even trillions of people beseech the likes of ‘Ali b. Abi Talib (may Allah be pleased with him), ‘Abd al-Qadir al-Jilani (may Allah have mercy upon him), etc. for the fulfillment of their needs.
These are shared beliefs amongst the Rawafid and batini Sufis and Muhammad ibn ‘Alawi was one of the main propagators of this belief.
Note: Instead of proving proofs from the Qur'an and the Sunnah, the Sufis often resort to the opinions of (fallible) scholars in order to justify their heretical beliefs and practices. They will cite the likes of Ibn Hajar al-Haytami (Sufi) who stated that it is possible to see the Prophet (ﷺ) when being awake (i.e. not just whilst dreaming). This is a rejected view based on nothing but the testimonies of the batini Sufis.
We read in one of the most cherished (by Sufis) books of Muhammad ibn ‘Alawi:
وقلت في مجلس من مجالس الخير: روحانية المصطفى صلى الله عليه وسلم حاضرة في كل مكان، فهي تشهد أماكن الخير، ومجالس الفضل، والدليل على ذلك أن الروح من حيث هي روح غير مقيدة في البرزخ، بل منطلقة تسبح في ملكوت الله، وهذا عام في جميع أرواح المؤمنين، مع ملاحظة أن إطلاقها وسياحتها تختلف باختلاف أهليتها، شأنها في ذلك شأنها لما كانت في الدنيا فمنها القريب، ومنها البعيد ومنها الحاضر مع حضرة الحق، ومنها الغائب، ومنها الشاهد، ومنها المظلم، ومنها المنوّر، ومنها الخفيف، ومنها الكثيف، وهي هكذا في البرزخ، انطلاقها وسياحتها وحضورها واستجابتها بحسب مقامها، والدليل على ذلك قوله صلى الله عليه وسلم في الحديث الصحيح:( نسمة المؤمن على طائر تسبح حيث تشاء ) أو كما قال، (رواه مالك)
“And I said in one of the blessed gatherings: the Muhammadan (ﷺ) spirit is present in every place and witnesses gatherings that are of goodness and virtue. The proof for that is that the souls are not detained in the barzakh, in fact, they are free to roam in the kingdom of Allah and this applies to the souls of all believers, taking into account that their freedom varies based on their merits […]
The evidence for that is the statement of the Prophet (ﷺ):
“The souls of believers are in the form of a bird flying and go wherever they want.” or as he said (narrated by Malik).
Many of the Sufis (like the Rafidah) are ignorant when it comes to the authenticity of reports, thus you see them often quoting weak and even fabricated reports from secondary (and sometimes even tertiary and quaternary) sources. At times they do cite reliable reports, however, they either distort their texts or their meanings as is the case here. 
Bin ‘Alawi tampered with the wording of the text of the hadith in order to justify his heretical hadhir-nadhir (omnipresence of the Prophet that the Rawafid also extent to dozen imams) belief. No authentic version of the hadith – including the one he quoted from Malik – mentions that the souls go wherever they want.
إن أرواح المؤمنين في الجنة، طائر يعلق بشجر الجنة، وأرواح الشهداء في أجواف طير خضر تسرح في الجنة حيث شاءت ثم تأوي إلى قناديل معلقة تحت العرش
“The souls of the believers are in Paradise as birds in the trees of Jannah, and the souls of the martyrs are in the bellies of green birds in Paradise roaming as they wish, and then they nestle in lamps (of gold) in the shade of the Throne.” [At-Tabarani 19/65 (122), see Sahih al-Jami’ of al-Albani nos. 912, 922 and see Fathul-Bari 3/287]
In another narration we read:
ورد بالإسناد الصحيح المتصل من حديث كعب ابن مالك رضي الله عنه قال عبد الرحمن ابن كعب: لما حضرت كعباً الوفاة أتت أم بشر بنت البراء ابن عازب رضي الله عنهم فقالت: يا أبا عبد الرحمن إن لقيت أبي فأقرئه السلام، فقال: إنا أشغل من ذلك، فقالت: ألم تسمع رسول الله صلى الله عليه و سلم قال:” إن نسمة المؤمن طائر يعلُق في الجنة”، قال: بلى، قالت: هو ذاك [رواه النسائي: 2073، وصححه الألباني في صحيح الجامع الصغير: 2073].
Umm Bishr daughter al-Bara’ son of al-‘Azib (may Allah be pleased with him) said to Ka’b son of Malik as he was dying “O Abu Abdur-Rahman, if you meet my father, send him my salam”, then He said out of humbleness: “I’m too busy from that”, then she said: “Did you not hear the Prophet (ﷺ) say: “The believer’s soul is a bird in Paradise“, he said, “Yes it is like that”. [narrated by al-Nasa’i, 2073 and authenticated by al-Albani in his Sahih al-Jami’ al-Saghir, 2073]
Here is a similar authentic version of this beautiful hadith with its mighty chain that includes Imam Ahmad, Imam Shafi’i, and Imam Malik (may Allah have mercy upon them all).
قال الإمام أحمد بن حنبل في مسنده (3/455):
حدَّثنا محمد بن إدريس – يعني: الشافعي - عن مالك بن أنس، عن ابن شهاب الزهري، عن عبدالرحمن بن كعب بن مالك أن أباه كعب بن مالك كان يُحدِّث أن رسول الله صلى الله عليه وسلم قال: ((إنما نَسَمة المؤمن طائر يَعْلَقُ في شجر الجنة حتى يرجعَه الله – تبارك وتعالى – إلى جسده يوم يبعثه)).
The Messenger of Allah (ﷺ) said: “The believer’s soul is a bird that eats from the trees of Paradise until it will be returned to his body on the Day when he is resurrected.” [Musnad Ahmad with a sahih chain]
Ibn Hajar al-‘Asqalani says:
قال ابن حجر في “توالي التأنيس بمعالي ابن إدريس” ص: 34
“هذا حديث صحيح، أخرجه النسائي عن قتيبة، وأخرجه ابن ماجه عن سويد بن سعيد، كلاهما عن مالك به”، وهو في الموطأ (568).
Ibn Hajar said about the hadith: “This hadith is sahih…” [Tawali al-Ta’sis bima’ali Ibn Idris, pg. 34, by Ibn Hajar al-‘Asqalani]
Ibn Kathir (may Allah have mercy upon him) said:
وقد روينا في مسند الإمام أحمد حديثًا فيه البشارة لكل مؤمن بأن روحه تكون في الجنة تسرح أيضًا فيها، وتأكل من ثمارها، وترى ما فيها من النضرة والسرور، وتشاهد ما أعدَّ الله لها من الكرامة، وهو بإسناد صحيح عزيز عظيم، اجتمع فيه ثلاثة من الأئمة الأربعة أصحاب المذاهب المتبعة، فإن الإمام أحمد – رحمه الله – رواه عن محمد بن إدريس الشافعي – رحمه الله – عن مالك بن أنس…”.
تفسير ابن كثير – ابن كثير – ج ١ – الصفحة ٤٣٧
“And a hadith has been narrated to us in the Musnad of Imam Ahmad that contains glad tidings for every believer, confirming that the soul (of the believer) will be roaming freely in Jannah; eating from its fruits; seeing its pleasures and witnessing what generosities Allah has prepared in it. This hadith contains a splendid sahih chain of transmission that includes three of the four imams of the schools of thought: Imam Ahmad (may Allah have mercy upon him) narrated it on the authority of Imam Shafi’i who narrated it on the authority of Imam Malik…” [Tafsir Ibn Kathir, vol. 1, pg. 437]
From this hadith, we understand that the souls of the believers fly in Paradise in the form of birds. Ibn ‘Alawi tampered with the text of the hadith giving it a meaning that supports his bid’i belief. The hadith mentions no word about the souls being able to go wherever they want and even if the souls are free to roam our world, there is no point that no Muslim soul, let alone that of the Prophet (ﷺ), would attend the khurafi and shirki gatherings of the Sufiyyah and the Rafidah.
Note: Due to such khurafi beliefs, some Sufis keep an empty chair for the Prophet (ﷺ) at their innovated gatherings such as Mawlid (the Rafidah do similar things for their hidden idle 'Mahdi'),
Unsurprisingly, his gullible followers believe the words of charlatans like ‘Ali al-Jifri who claimed that none other but the Prophet (ﷺ) himself insisted to bury Muhammad ibn ‘Alawi, of course under the karamat excuse of the Awliya’. Karamat which are reserved for Ahl al-Sunnah, not khurafi Sufis and their likes:
Finally, here is a list of books (click on the books to view them) in refutation of Muhammad ibn ‘Alawi the Sufi and his likes.
هذه مفاهيمنا: رد على كتاب مفاهيم يجب أن تصحح لمحمد بن علوي المالكي – كتبه الشيخ صالح بن عبد العزيز آل الشيخ
الرد القوي على
محمد علوي المالكي المسمى
تصحيح مفاهيم يجب أن تصحح
دحض جل شبهات الصوفية
تقديس الأشخاص في الفكر الصوفي
( فوائد وتوصيات من الشيخ محمد أحمد لوح )
‘Sanctification of people in the Sufi thought (presentation and analysis in the light of the Quran and Sunnah)’
This is a sublime book by Shaykh Muhammad Ahmed Louh in refutation of batini quburi Sufism and its links to Shi’ism. Only available in the Arabic language. There is no deep understanding of Islam and its history and the heresies in its name without knowledge of the language of the revelation.