User:Mystic Nowhere/sandbox

Ahmed bin Alwan

"Al-Bahoot"

Date of death: 665 AH

Place of death: Yafros in Taiz

The place of the shrine: Ahmed bin Alwan Mosque in Taiz, Yafers village

Fiqh: Shafi'i

Creed: Ahl al-Sunnah

Grade: pole (Qotb)

Influenced by: Abdul Qadir Al-Jilani, Ibn Al-Jawzi, Omar Al-Tayyar

Ahmed bin Alwan is the imam of Sufism and their philosopher in the era of the Rasulid state in Yemen, he grew up in the arms of the presidency and science, and his father was in the service of the Sultan and from his book, and the sheikh almost followed the path of his father in the service of the Sultan, but he turned to the path of Sufism under a supernatural influence, and he was required to be alone And worship, and he was famous for his love of preaching, as he used to follow the method of Ibn al-Jawzi in his preaching until he was called “Jawzi al-Yaman”. It is a sacred place and an annual visit is held in the middle of the month of Rabi’ al-Awwal every year. Historical sources named it the (Blessed Friday).

His birth

Judge and historian Bahaa al-Din Muhammad bin Yusuf bin Yaqoub al-Janadi (d. 732 AH) mentioned in his history that the birth of Sheikh Ahmed bin Alwan is in a place called Dhul-Jinan from Jabal Thukher, while the historian Al-Khazraji says (The Sheikh’s birth is in the village of Aqaqa in the region Saber) and the two villages belong to Jabba, the capital of Al-Ma’afer, and the soldier said about them in “The Behavior in the Classes of Scholars and Kings” (Jabba is a blessed mountain from which a group of notables emerged) and he said in another place: “Jabba is a large country from which a group of jurists emerged, and it is the largest country in Yemen, it contains a lot of scholars and intellectuals.” The history books that we have before us do not mention a specific date of his birth, and perhaps it was between the end of the sixth century AH and the beginning of the seventh century AH - and God knows best....

Genealogical chain:

He is the pole, Safi al-Din Abu al-Abbas: Ahmad bin Alwan bin Ataf bin Youssef bin Ali bin Abdullah bin Mutaan bin Abdul Karim Issa bin Idris bin Abdullah bin Isa bin Abdullah bin Muhammad bin Al-Hasan Al-Sibt bin Ali bin Abi Talib (may God be pleased with him). (This is according to what many historians of Yemen have mentioned).

Mother

Alwan bin Attaf: One of the famous writers in Yemen at the end of the sixth century and the beginning of the seventh century AH. He originated from Balad Khaw, a village east of Yarim, Ibb governorate today.

His life

The Sheikh was raised in the care of his father according to what the children of writers and those close to the state were doing, and he received his knowledge from the great men of his time, and he grew a good plant to serve the nation, and he was a virtuous reader, writer, learning writing, grammar, language, mysticism, readings, interpretation, jurisprudence and hadith, and studied philosophy, logic, literature, and history, and his writings indicate that. . His social and cultural environment was flourishing with all kinds of arts, knowledge, sciences, and literature.

His legal doctrine

Sheikh Ahmed bin Alwan indicated in his book Al-Tawhid that (the doctrine of Imam Muhammad bin Idris Al-Shafi’i goes in jurisprudence), and it is the dominant school of thought in the southern and eastern provinces of Yemen.

Sufi way

Sheikh Ahmed bin Alwan took Sufism at the hands of Sheikh Omar Al-Tayyar, and the Sheikh referred to this in one of his poems in which he lamented his Sheikh, the All-Knowing of Allah, Abu Hafs Omar bin Al-Masan, known as Al-Tayyar, who died in 645 AH.

Happy moving, brother of pity

(Safi al-Din Ahmed bin Alwan)

We were dark, and you were our lamp, we were thirsty, and you were the bartender

Neither the humiliated nor the humiliating one who is coming, neither Abu Hafs nor Al-Buraq

You established goodness in us and raised us to higher ranks

You have guided us in ways by which you have preceded us.

You direct us and motive for our God, you live from sharpness and from longing

The method of Sheikh Omar bin Al-Masan was Qadriya: In reference to Sheikh Al-Arif Billah Abdul Qadir Al-Jilani, who died in 561 AH. This method came to Yemen through a group of the greats: Ali Al-Haddad, Madaf bin Ahmed Al-Khawlani, Othman bin Sawah, Omar bin Al-Masan and Ali bin Ahmed Al-Rumaima, when some of them met Sheikh Abdul Qadir in Mecca.

Contemporaries

Sheikh Ahmed bin Alwan was a contemporary of many great Yemeni scholars and mystics, such as Sheikh Abu Al Ghaith bin Jamil, Omar bin Al-Masan, Ali bin Ahmed Al-Rumaymah, Sheikh Salman bin Ibrahim, and among the notables: Sultan bin Al-Ala Al-Sakari, Prince Shams Al-Din Ali bin Yahya Al-Ansi, and Abdel-Wahhab bin Rashid, Daoud Al-Nasakh, Ali bin Omar bin Ahmed, Muhammad bin Al-Hadrami, Captain Ali bin Yahya bin Imran and others, and between him and these dialogues and messages, some of which were mentioned in the books of Sheikh Ahmed bin Alwan.

His death

Sheikh Ahmed bin Alwan died on the night of Saturday, the twentieth of Rajab in the year 665 AH. He was buried in the village of Yafers in the works of Jabal Habashi, Taiz Governorate, about 25 km from the city of Taiz. He was buried in his mosque known by his name.

His intellectual and scientific effects

The Path: Ibn Alwan wanted to be again in the field for which he gave his life and employed all his capabilities in his path, which is (the call to God) through the approach of gnosticism or mystics. He looked at Sufism and the Sufis as a fair critic, and was not tempted by the bias of this or that approach, to defend the wrong practices and behavior, just as fanaticism did not push him to root and justify some ideas, or blind marketing them.

Where he practiced Sufism in his life, but it is pure Sufism based on the approach of the Book and the Blessed Sunnah.

Contentment prompted him to confront the people of his sect with the truth, addressing them. Know that Fakr is not due to shaving beards, nor to swearing and barefooting, nor to bad manners and rudeness, nor to the reckless eating of intoxicating weed, nor to tambourines and flutes, nor to the dancing of every borrower, nor to the rulings that contradict the rulings of the Great King. And contrary to the Sunnah of His Prophet, peace is upon him, who has no equal.

Fakr is: knowledge of the path, and work on follow-up, investigation, faith, and ratification, with what God bestows of infallibility and success.

He presented to everyone, including those who do not adopt mysticism as a doctrine of behavior and knowledge, opinions and ideas, and a model in worship and piety that is suitable for all, raising the slogan:

Water of good water, even the amount of rinse

(Safi al-Din Ahmed bin Alwan)

If you take what I say, you will win tomorrow, and if you refuse, then the Lord of the Throne (God) will reward me.

Perhaps this is what answers the question that often comes to mind: Why was not an independent Al-Alawi method established like the rest of the other methods? It was Ibn Alwan's wish that his idea would remain a table on which everyone would meet, and he actually achieved that. This Abd al-Hadi bin Muhammad al-Sudi confirms this fact in his poem praising Ibn Alwan.

Ya Hadi Al-Eis (The one who performs the task of singing for the camels, so they become happy to sing and become active in their progress, arranging their steps according to his chants.) with melodies and lyrics

(Abdul Hadi Al-Swdi)

You disagree with people except in his love, and between them is in his desires and ties of kinship

Sheikh / Ahmed bin Alwan did not establish a Sufi order in the style known to the owners of the Sufi orders, bypassing the frameworks that impose fragmentation, closure, and centering in narrow molds, even though he himself graduated from the Qadiriyah School as we mentioned.

But he relied on content before form and on substance without presentation. And if every imam from the people of the path has a means and a goal that he derives from the laws of Islam and the needs of time and place, then love for God, his Messenger, and the believers: is the great means on which the ideas of Sheikh Ibn Alwan, may God be pleased with him, revolved. Also, the goal for which he worked is knowledge of God after which there is no ignorance. Ibn Alwan said: “Love is my sect and my religion.” After that, every word, deed, deed, and belief was in the service of this love of God and His Messenger. He said in this context: To me, love went around and turned every pole, so the meanings are under my lowering, under my lifting, under my monument

In another place, he said, addressing the one he loves:

I am the strangest person who loves, and you are so strange that no one else sees it

His writings

Only four books of Sheikh Ahmed bin Alwan remain before us:

1) The greatest book of monotheism, which brings those who do not know to the rank of those who know

2) The preserved book of conquests and stored secrets

3 The book of the festival, the sea, the problem, the strange appearance, for every strange secret, for every Arif Labib (good Knower).

They all revolve around Sufism, behavior, knowledge and belief, and all of them are printed and published by the Yemeni Studies and Research Center in Sana'a.

His tomb

• This mausoleum is located in the Ahmed bin Alwan Mosque in the village of Yafros, the center of the Jabal Habashi district, 23 km southwest of the city of Taiz, and it can be reached via a road paved with asphalt. His saying: (This village is Umm Sajdah for prayer).

• As for the dome of the mausoleum, which is located on the same axis as the house of prayer, it occupied a large area of (20, 60 m) in dimensions and was incorporated into the layout of the mosque so that there were two adjacent domes, one for prayer and the other for burial.

• This mosque has contained a number of architectural elements that highlight what the architecture has reached in Yemen in this era, as well as the various decorative elements affected by the incoming styles, especially the geometric decorative methods that mixed with the Yemeni styles in the Tihami regions and resulted in this unique decorative style. The visits made by many people to the shrine of Ahmed bin Alwan to seek blessings have continued to this day.

• After he died, his shrine became sacred, and an annual visit was held in the middle of the month of Rabi' al-Awwal every year. Historical sources named it the "Blessed Friday". This shrine is considered one of the distinguished Islamic monuments in its architectural and decorative style. The mosque and the dome of the shrine were built on a high hill of land, and ascended to it from the western side by a staircase of stone stairs and can be entered through three entrances. The prayer house is a rectangle of dimensions (24 x 15 m) and covered by a large dome and on either side of it are four small spherical domes carried on large arches with four centers. As well as geometric and floral motifs that follow the same decorative style that prevailed in the Tahirid period. Adapted from Wikipedia by Ahmed Al-Mutawakel

https://www.blogger.com/blog/post/edit/preview/3962510106241772956/2974191209294984860

'''