Al-Dawlatu’l Makkiyah

Al-Dawlatu’l Makkiyyah bi’l Māddah al-Ghaybiyyah

The Meccan Jubilation of Unseen Aid[1]

A treatise on the extensiveness of the knowledge of the Prophet (peace be upon him) which Imam Ahmad Rida wrote in Makkah in less than eight hours, over  two days, upon the request of prominent Makkan (Meccan) scholars, Shaykh Ismāýīl Khalīl and Shaykh Muĥammad Saýīd Bābuşayl. The two savants had requested Alahazrat to counter the objections raised by Wahābīs in the presence of the Sharīf[2] of Makkah.

Given the circumstances, the work rose to swift prominence and several scholars of ĥaramayn and those visiting ĥaramayn in the following years, wrote glittering endorsements, including one by Imām Yūsuf al-Nab’hānī. Incidentally, the book was delayed by a day because of his meeting with the Moroccon ĥadīth master, Sayyid Ábd al-Ĥayy al-Kattānī (who was honored by him with an ijāzah, as mentioned in the latter’s Fahras al-Fahāris).

[1] There is an interesting background to this name which I have explained in my other book, The Killer Mistake.  The name can also mean: Meccan Jubilation concerning the issue of (knowledge of) the unseen. It can be read dūlah, meaning, a turn-around, as it turned the tables on the deniers of the Prophet’s knowledge of the Unseen.

[2] The Sharīf of Mecca was the title of the former governors of Hejaz – who also served as traditional stewards of the holy cities of Mecca and Medina.  The Sharīf was a descendant of the Prophet (peace be upon him).  In 1905, Álī Pāshā was the Sharīf of Mecca.

Alahazrat wrote multiple commentaries/glosses on this book. Among these glosses is:

Fuyūđāt al-Malikiyyah li Muĥibbi al-Dawlah al-Makkiyyah
The Royal Effluence for the Admirer of the Meccan Dominion

These are footnotes and annotations to the book Dawlatu’l Makkiyyah. He expanded the book further and refuted objections in Ghāyatu’l Ma’mūl of Mawlānā Barzanjī; this also includes refutation of those who deceived the sayyid (Mawlānā Barzanjī) by falsely attributing to Alahazrat that he believed that the knowledge of Allāh táālā and of RasūlAllāh  were equal with the only difference of pre-eternal and accident. Deobandīs repeat this lie often; and a similar charge was made by Abu’l Ĥasan Nadawi in his Nuz’hatu’l Khawāţir. Alahazrat wrote two more annotations named Inbā’a al-Ĥayy anna Kalāmahu al-Maşūnu Tibyānan li Kullī Shayy and Ĥāsim al-Muftarīy ála al-Sayyid al-Barīy. All these are published together in new editions, notably in the latest edition from Dar Ahl al-Sunnah.

Notes:
This book was published in India and then by Hakikat Kitabevi in Turkey.
Thereafter, it was published from Bareilly with the hawashi of Alahazrat.
Translation of the book in Urdu is also available.
The original manuscript of this historic work is also available.