In the annals of Islamic scholarly tradition, there exist certain families distinguished not merely by a single individual, but by a continuum of erudition, spiritual refinement, and service stretching across centuries. Sayyid Muhammad b. Alawi al-Maliki stands as one of the final links in such a distinguished chain. Born in the Holy City of Mecca in 1367 (1948 CE), Sayyid Muhammad b. Alawi belonged to a blessed lineage that traces back to Hasan ibn Ali through his father, and to Husayn ibn Ali through his mother—may Allah be pleased with them both. His maternal genealogy converges with that of Abd al-Qadir al-Jilani, while his family tree finds its roots in the Idrisid Dynasty established in Fez, Morocco.
Originating with the migration of his ancestor, Mawlana Idris, to the Maghreb, this deep-rooted lineage has distinguished itself through centuries of scholarship, spiritual guidance, and service within the basins of Fez and Mecca, producing scholars, gnostics, and saints in every age. In the person of Sayyid Muhammad b. Alawi, this heritage manifested as a cohesive union of both scholarly rigor and spiritual depth.
A Childhood and Education Imbued with Knowledge
The environment in which Sayyid Muhammad b. Alawi was nurtured was one where knowledge was a natural component of daily existence. His father, Seyyid Alevî b. Abbas el-Maliki, was among the preeminent scholars of Mecca, having taught within the precincts of the Masjid al-Haram for many years; his grandfather, Seyyid Abbas el-Mâlikî, was equally renowned as a great scholar and saint who served as the Qadi of Mecca. This atmosphere ensured that he became intimately acquainted with sacred knowledge from a tender age.
After memorizing the Holy Qur’an, Seyyid Muhammed received his primary education under the tutelage of his father, studying classical texts in Arabic language and literature, jurisprudence (fiqh), exegesis (tafsir), and prophetic tradition (hadith). His acquisition of the fundamental hadith sources—most notably the Kutub al-Sitta—at an early age laid the groundwork for his future distinction in the sciences of Hadith. His formal studies at Madrasah al-Falah and Madrasah al-Sawlatiyah further integrated him into the scholarly circles of Mecca.
Within the Masjid al-Haram, he attended the study circles of such luminaries as Abdullah b. Saîd el-Lahci, Hasan b. Muhammed el-Mashhat, Muhammad Yasin el-Fadani, and Muhammed Noor Sayf el-Makkî. Through these assemblies, he found the opportunity to connect with people of learning from every corner of the Islamic world. Later, he traveled to Al-Azhar University, where he obtained his ‘Alimiyyah degree and completed his Master’s and Doctorate at the Faculty of Theology (Usul al-Din). His attainment of scholarly maturity at such a young age drew the admiration of his professors.
The Scholarly Journey and Chain of Transmission
Sayyid Muhammad b. Alawi did not view knowledge as being confined to a specific geography. He benefited from scholars in countries such as Syria, Egypt, Morocco, India, Pakistan, and Indonesia; it is recorded that he heard hadith from approximately two hundred teachers. Distinguished names such as Abu’l-Fadl Ibn al-Siddiq al-Ghumari, Abd al-Halim Mahmud, Muhammad Zakariya Kandhlawi, Muhammad Tahir ibn Ashur, and Abd al-Fattah Abu Ghudda constitute significant links in his scholarly chain.
In Homs, he studied the Seven Recitations (Qira'at) under the Master of Reciters, Abd al-Aziz Uyun al-Sud. In the science of Hadith, he was accepted as an authority, particularly in the domain of musalsal (continuously chained) hadith. His compilation of the Kutub al-Tis’a (The Nine Books) through reading, memorization, and authorized chains of transmission (isnad) stands as a testament to his profundity in this field.
Sayyid Muhammad b. Alawi as Professor, Mentor, and Guide
Between 1970 and 1979, Sayyid Muhammad b. Alawi served as a faculty member at the Faculty of Sharia at King Abdulaziz University (later Umm al-Qura University) in Mecca. Following his father’s passing, he assumed leadership of the study circle in the Masjid al-Haram, a duty he upheld until his own demise. Concurrently, he served as a visiting professor at Darul Iman University in Malaysia and was awarded the title of Honorary Professor by Al-Azhar University.
His philosophy of education transcended the mere transmission of information. In his own words, a student of sacred knowledge should not sit in a study circle without the permission and guidance of a teacher; knowledge must be acquired alongside etiquette (adab) and discipline. This approach underscored his dual identity as both a scholar (alim) and a spiritual educator (murabbi).
Moderation, Love, and the Rectification of Concepts
Sayyid Muhammad b. Alawi exhibited a stance centered on moderation (itidal), particularly regarding issues that have become subjects of contention in the modern era, such as the celebration of the Prophet’s birth (Mawlid), intermediation (tawassul), visitation of graves, and innovation (bid‘ah). He took a clear stand against extremism and the practice of declaring others apostates (takfir), advocating that disagreements should be addressed on a scholarly foundation and within the bounds of etiquette.
One of the works in which he most clearly articulated this approach is Mefâhîm Yecibü en Tüsahhah (Concepts That Must Be Corrected). In this seminal text, he addressed the understanding of takfir, the conceptualization of the Prophet, the definition of bid‘ah, and the relationship between Sufism and Sharia, objecting to the use of concepts divorced from their historical and scholarly contexts. Similarly, his work Al-Madh al-Nabawi bayn al-Ghuluww wa al-Insaf is an exemplar of his approach, which prioritizes measure and balance in the love for the Prophet.
His Works
Sayyid Muhammad b. Alawi was a prolific author who produced works in nearly every field of Islamic sciences, dedicating his literary life to preserving the path of the Ahl al-Sunnah and correcting misunderstood concepts. His works have been translated into numerous languages globally (including Turkish, English, French, and Urdu) and have resonated across a vast geography.
1. Siyrah (Prophetic Biography) The author’s most striking aspect was his intense focus on the love felt for the Prophet ﷺ and his lofty station.
- Mafahîm Yajibu an Tusahhah (Concepts That Must Be Corrected): Considered the author's magnum opus. In this book, he attempted to resolve the conceptual confusion in the Islamic world by displaying a moderate approach to controversial topics such as takfir, intercession (shafa'ah), tawassul, bid‘ah, and Sufism.
- Al-Iʿlam: Discusses the legitimacy and history of the Mawlid celebrations and provides answers to criticisms regarding this subject.
2. Hadith, Fiqh, and Usul Studies El-Maliki was not only a biographer but also a formidable muhaddith (hadith scholar) and faqih (jurist). His works such as Al-Manhal al-Latif, which contains the fundamental rules of hadith methodology, and his studies on Imam Malik’s Al-Muwatta, demonstrate his competence in the science of Hadith. Through works like Sharīʿatullah al-Khālidah, which addresses the history, development, and renewal of Islamic law, he defended the dynamic structure of Fiqh.
3. Publication Activities He drew a versatile portrait through his works on Qur’anic sciences (Zubdat al-Itqan), books of prayers and litanies (Shawariq al-Anwar), and refutations written against Orientalists. Furthermore, by unearthing, editing, and publishing (tahqiq) the manuscripts of his father and other great scholars, he acted as a guardian of the Islamic heritage.
His Passing
On the 15th of Ramadan, 1425 (October 29, 2004), Sayyid Muhammad b. Alawi journeyed to the mercy of the Truth in the Holy City of Mecca. He was laid to rest beside his father in the Jannat al-Mu'alla cemetery.
