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In another narration: “O Allah, these are my Ahl al-Bayt.” In another, Umm Salama, may Allah be pleased with her, said: “O Messenger of Allah, and am I not among them?” He replied: “You are among the wider Ahl al-Bayt.” The same was said by the Prophet, peace and blessings be upon him, to Wathila when he asked: “O Messenger of Allah, and I?” He also said to Ali: “Salman is one of us, the Ahl al-Bayt.” In another narration: “Usama is from the Ahl al-Bayt.”
Imam Ahmad narrated from Abu Sa'id al-Khudri that those concerning whom the verse was revealed — “Allah only desires to remove impurity from you, O People of the Household, and to purify you completely” — were the Prophet, peace and blessings be upon him, Fatima, and her two sons, may Allah be pleased with them.
Likewise, the Prophet, peace and blessings be upon him, covered his uncle al-'Abbas and his sons with a cloak, may Allah be pleased with them, and said: “O Lord, this is my uncle, the brother of my father, and these are the people of my household. Protect them from the Fire as I have covered them with this cloak.” The walls and surroundings of the house responded “Amin” to his supplication three times.
The narration of Muslim is more authentic than this, and the expression “his Ahl al-Bayt” therein is not identical to the Ahl al-Bayt mentioned in the narration concerning al-'Abbas and his sons.
It becomes clear from this that the expression in these traditions has two applications. The first is the broader meaning, which at times includes all the family and wives, and at other times includes those whose loyalty and love were genuine, such as Salman, who was counted among them because of his companionship, closeness, and loyalty.
The second is the more specific meaning, referring to those mentioned in the report of Imam Muslim. Imam al-Hasan explicitly specified this meaning in his incident. After he became caliph, a man from Banu Asad attacked him and stabbed him with a dagger while he was prostrating. The wound was not fatal, and he therefore lived for another ten years.
He said: “O people of Iraq, fear Allah regarding us, for we are your leaders and your guests, and we are the Ahl al-Bayt concerning whom Allah, Mighty and Exalted, said: ‘Allah only desires to remove impurity from you, O People of the Household, and to purify you completely.’” They asked: “And you are they?” He replied: “Yes.”
The Descent of the Prophet's Daughter's Children from Their Father as One of His Particular Distinctions, Peace and Blessings Be Upon Him
In a narration attributed to Abu al-Jawzi: “Allah, Mighty and Exalted, made the descendants of every prophet through his own loins, while He made my descendants through the loins of Ali ibn Abi Talib.”
A number of the leading scholars of verification stated that these traditions clearly indicate one of his particular distinctions, peace and blessings be upon him: that the children of his daughters are attributed to him in matters such as lineage and suitability in marriage.
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The children of the daughters of other men are attributed to their fathers, out of consideration for their mothers. This was therefore a particular distinction and merit granted to the Prophet, peace and blessings be upon him, over all his community, by the command of Allah.
The reason for this was that his enemies among Quraysh mocked him and called him “al-Abtar,” the one cut off from descendants. Allah refuted their taunt in the Qur'an:
“Indeed, We have granted you al-Kawthar. So pray to your Lord and sacrifice. Indeed, your enemy is the one cut off.”
The meaning of this noble surah is that Allah had given him an abundance of good in both worlds, without end, and had singled him out with what He had not given to anyone else. Therefore, he should worship his Lord who had granted him this immense gift. [Al-Khazin]
It was also said that al-Kawthar is a river in Paradise, sweeter than honey, whiter than milk, colder than snow, and softer than butter. Its banks are of emerald, and its vessels are of silver.
Allah honoured him with this gift and protected him from the hatred of creation. “Indeed, your enemy is the one cut off.” He was al-'As ibn Wa'il, who called him “al-Abtar,” while he himself was cut off from every good — not the Prophet.
For every descendant born from his progeny and from the progeny of the believers until the Day of Resurrection is regarded as his descendant and kin. His name is raised upon the pulpits and upon the tongues of every scholar and person who remembers Allah until the end of time. The remembrance begins with the mention of Allah and is followed by his mention. In the Hereafter he possesses what cannot be encompassed by description.
Thus, it is not he who is called “al-Abtar.” Rather, “al-Abtar” is his enemy, forgotten in this world and the Hereafter.
This was said concerning him when his son al-Qasim died after having lived for approximately sixty days. The absence of a surviving male child was by Allah's command and decree. In compensation for this, and because of his increased gratitude for Allah's decree and destiny, Allah granted him the blessing of descendants through his daughter Fatima al-Zahra', may Allah be pleased with her.
This too was among his particular distinctions, peace and blessings be upon him, by the command of Allah. Likewise, her marriage to Ali ibn Abi Talib was by the command of Allah and through revelation brought by Gabriel, peace be upon him, as previously mentioned in the discussion of her wedding and her entrance into the house of Ali, may Allah be pleased with them both.
Abu Bakr and 'Umar had previously proposed marriage to her to the Prophet, peace and blessings be upon him, but he declined to accept their proposals until Gabriel came with revelation that she was to be the wife of Ali ibn Abi Talib. He therefore married her to him by the command of Allah Most High.
The direct act was performed by the Messenger of Allah, peace and blessings be upon him. Her four children were therefore his children, peace and blessings be upon him, by what came from Allah and by his explicit declaration.
Nothing concerning the Islamic community and its legislation was left without clarification from him, peace and blessings be upon him, whenever clarification was needed, thereby removing every possibility of ambiguity that might lead the community into serious error. This was understood by the Companions, may Allah be pleased with them, and thereafter by the scholars of the Islamic community, generation after generation, until our own time.
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The ignorant, the envious, the arrogant, and the infiltrators among the hypocrites and unbelievers. Thus you see such people fallen because they have wronged themselves and thereby incurred curse and humiliation, until they receive the consequence of their anger and punishment.
They have only a few days in their hands before death overtakes them and they meet their destiny. They soon experience the evil consequences of that destructive disease which destroys its possessor before its harm reaches others.
Allah mentioned the story of the two sons of Adam, peace be upon him:
“When they both offered an offering, it was accepted from one of them and not accepted from the other. He said: ‘I will surely kill you.’ He replied: ‘Allah only accepts from those who are mindful of Him.’”
Then the wronged and envied one said to the envious aggressor:
“I want you to bear my sin and your sin, and thus become among the companions of the Fire. That is the recompense of the wrongdoers.”
But his soul made the killing of his brother seem acceptable to him, so he killed him and became among the losers. After committing the crime of murder, he became remorseful over what he had done.
Such is the way of the envious. Their account, however, remains with Allah:
“On the Day when every soul will find whatever good it has done present before it, and whatever evil it has done, it will wish that between it and that evil were a great distance.”
Among what further confirms the affiliation of the children of Fatima to their father, peace and blessings be upon him, in addition to the textual evidence already mentioned from the Qur'an and Sunnah, is the statement of Allah Most High:
“And from his descendants were David and Solomon and Job and Joseph and Moses and Aaron — thus We reward those who do good — and Zechariah and John and Jesus and Elijah.”
And in another verse:
“Indeed, the likeness of Jesus in the sight of Allah is as the likeness of Adam. He created him from dust, then said to him, ‘Be,’ and he was. The truth is from your Lord, so do not be among those who doubt.”
The Qur'an thus places them alike with regard to creation, since both were created by the command “Be, and it is.” Everything else is merely a cause and means of creation; the consideration is given to the end rather than the means.
Imam al-Shafi'i, may Allah be pleased with him, held that lineage is established through the child of a daughter, based upon the noble verse. Imam Malik, may Allah have mercy upon him, held the opposite view and said: “The child follows his father in religion and lineage, and follows his mother with regard to enslavement and freedom.”
Glory be to Him in whose hand is the dominion of all things, and to Him you will be returned.
We shall now mention the story of our master al-Kazim with Harun al-Rashid, the Abbasid caliph, when the latter asked him: “How can you say that we are descendants of the Messenger of Allah, peace and blessings be upon him, when you are the children of Ali?”
He recited the verse: “And from his descendants...” When he reached the mention of Jesus, he said to him: “He is connected to the children of Abraham through his mother, since he had no father.”
Then he recited:
“Whoever argues with you concerning him after the knowledge that has come to you, say: Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves; then let us earnestly pray and invoke the curse of Allah upon those who lie.”
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Then let us earnestly pray and invoke the curse of Allah upon those who lie.
It has already been mentioned that, in the challenge to mutual invocation with the Christians, no one accompanied him except Ali, Fatima, al-Hasan and al-Husayn. According to the author of al-Kashshaf, there is no stronger evidence for this than this.
Al-Darimi transmitted, in his commentary on the verse, “Stop them, for they are to be questioned,” a report that they would be questioned concerning the authority and loyalty due to Ali.
This was apparently the intended meaning of one commentator when he said that they would be questioned concerning the loyalty owed to Ali and the Ahl al-Bayt. They would not be questioned concerning the conveying of the divine message, since Allah had commanded His Prophet, peace and blessings be upon him, to convey it. Rather, the meaning is that they would be asked whether they had neglected it or failed to uphold what was entrusted to them.
Among these is the hadith of Imam Muslim from Zayd ibn Arqam, who said:
“The Messenger of Allah, peace and blessings be upon him, stood among us and praised Allah and glorified Him. Then he said: ‘As for what follows: O people, I am only a human being like you. The messenger of my Lord is soon to come to me, and I will answer him. I am leaving among you the two weighty things. The first of them is the Book of Allah, Mighty and Exalted. In it is guidance and light. So hold firmly to the Book of Allah and adhere to it.’ He encouraged and urged us regarding it. Then he said: ‘And my Ahl al-Bayt. I remind you of Allah concerning my Ahl al-Bayt. I remind you of Allah concerning my Ahl al-Bayt. I remind you of Allah concerning my Ahl al-Bayt.’”
Zayd was then asked: “Who are the members of his household?”
Al-Tirmidhi also transmitted that the Prophet, peace and blessings be upon him, said:
“I am leaving among you that which, if you hold fast to it, you will never go astray after me: one of them is greater than the other — the Book of Allah, Mighty and Exalted, a rope extended from heaven to earth, and my progeny, my Ahl al-Bayt. They will never separate until they return to me at the Pool. So look carefully at how you succeed me with regard to them.”
He said: “Hasan gharib.”
Imam Ahmad also transmitted in his Musnad:
“I am leaving among you the Book of Allah, Mighty and Exalted, a rope extended from heaven to earth, and my progeny, my Ahl al-Bayt. The Subtle, the All-Aware has informed me that they will never separate until they return to me at the Pool. So look carefully at how you succeed me with regard to them.”
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“They will return to me at the Pool, so look carefully at how you succeed me with regard to them.” Its chain of transmission is acceptable.
There is a narration stating that this occurred during the Farewell Pilgrimage. In another narration: “The Book of Allah and some of my Ahl al-Bayt.” They are likened to the Book of Hittah: whoever enters it is forgiven his sins.
Ibn al-Jawzi said that it has other chains of transmission, though he did not fully investigate them.
Muslim also transmitted from Zayd ibn Arqam the preceding hadith. The narrator stated that the Prophet, peace and blessings be upon him, said this at Ghadir Khumm, a place near al-Juhfa. He then said: “I remind you of Allah concerning my Ahl al-Bayt.”
He was asked: “Who are his Ahl al-Bayt? Are his wives included?”
He replied: “No, by Allah. A woman may remain with a man for a long period and then he divorces her; she returns to her father and her people. His Ahl al-Bayt are his lineage and his close relatives upon whom charity was thereafter forbidden.”
In an authentic narration:
“I am leaving among you two matters: you will never go astray so long as you hold fast to them — the Book of Allah and my Ahl al-Bayt, my progeny.”
Al-Tabarani added a wording indicating that, when asked about this, he instructed people neither to neglect them nor to fall short regarding their rights.
The conclusion of what has been mentioned is that the matter concerns adherence to the Book and the Sunnah and to those possessing knowledge of them.
Know, then, that the hadith concerning holding fast to them has many chains of transmission and was reported from more than twenty Companions. Some narrations state that it was said during the Farewell Pilgrimage; others that it was said in Medina during his illness, when his chamber was filled with his Companions; another states that he delivered it as a sermon after the afternoon prayer; and another places it at Ghadir Khumm.
There is no contradiction in this, since there is nothing preventing him from repeating the same instruction on these and other occasions, emphasizing the importance of the Noble Book and the purified family.
In a narration of al-Tabarani from Ibn 'Umar:
“The last thing the Messenger of Allah, peace and blessings be upon him, said was: ‘Take care of my Ahl al-Bayt.’”
In another narration, the sanctities mentioned are the sanctity of Islam, the sanctity of his honour, and the sanctity of his kinship.
In a narration of al-Bukhari, al-Siddiq, may Allah be pleased with him, said:
“Watch over Muhammad regarding his Ahl al-Bayt,” meaning: honour and protect him through the way you treat his family.
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“So do not harm them.”
Ibn Sa'd and al-Mulla transmitted in his biography that the Prophet, peace and blessings be upon him, said:
“Treat my Ahl al-Bayt well, for tomorrow I shall dispute with you on their behalf. Whoever has me as his opponent will be overcome, and whoever has me as his opponent will enter the Fire.”
It is also reported that he said:
“Whoever protects me through my household has established a covenant with Allah.”
Ibn Sa'd also transmitted:
“I and my Ahl al-Bayt are a tree in Paradise, and its branches are in this world for whoever wishes to take a path to his Lord.”
Al-Mulla also transmitted:
“In every generation of my community there are upright people from my Ahl al-Bayt, who repel from this religion the distortion of the misguided, the false claims of those who introduce falsehood, and the interpretations of the ignorant. Indeed, your leaders are your delegation before Allah, so look carefully at whom you send.”
Imam Ahmad transmitted a report:
“Praise belongs to Allah who placed wisdom among us.”
And in a sound report:
“Indeed, my Ahl al-Bayt and the Ansar are my inner trust and repository. Accept the good among them and overlook the faults of those among them who err.”
The meaning of the two expressions in the hadith is that they denote a place of confidence and trust and repositories of precious matters. Both terms refer to something in which hidden things are kept.
It was also said that the two are metaphors for their concern with outward and inward matters.
For these merits, the Prophet's instruction concerning them came with the utmost compassion and concern.
As for the statement, “Overlook the faults of those among them who err,” it does not mean that they are exempted from the consequences of crimes committed against other people or their property when such crimes require legal punishment. Allah does not refrain from establishing justice upon them or others.
This prevents the Muslim community from becoming like the Children of Israel, who, when a noble person among them stole, left him unpunished, whereas when a weak person stole, they applied the punishment.
The word “'itrah” linguistically means family, offspring, and close relatives.
The Messenger of Allah, peace and blessings be upon him, called the Qur'an and his 'itrah “the two weighty things,” because a weighty thing is something precious, important and protected.
They are likewise regarded as sources of divinely bestowed knowledge, lofty secrets, wisdom, and religious rulings.
For this reason the Prophet, peace and blessings be upon him, encouraged adherence to them and learning from them. This is reflected in his statement:
“Praise belongs to Allah who placed wisdom among us, the Ahl al-Bayt.”
It was also said that they were called the two weighty things because of the responsibility of caring for them and fulfilling their rights in the most complete manner.
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Following them, however, cannot be achieved except through the righteous and learned among them, because they are guides of the souls.
As Imam Zayn al-'Abidin, may Allah be pleased with him, said to Hisham ibn 'Abd al-Malik: “I am the imam of souls, while you are the imam of bodies.”
They said that greater honour should be given to their scholars and righteous members. Abu Nu'aym transmitted a hadith stating that wisdom increases the honour of the noble and raises the enslaved servant to the rank of kings.
Those whom the traditions encourage people to follow are those who know Allah and act according to His Book and the Sunnah of His Messenger. They are the ones who do not separate from the Book until the Pool.
This is supported by the report:
“Do not teach them, for they are more knowledgeable than you.”
They are thereby distinguished from the other scholars, because Allah removed impurity from them and purified them completely.
The traditions encouraging adherence to the Ahl al-Bayt also indicate that their sources of guidance remain available throughout the ages until the Day of Resurrection, accompanied by the Noble Qur'an.
For this reason they are described as a source of security for the people of the earth.
This is supported by the report in the two Sahih collections:
“Overlook the slips of those who possess dignity.”
In another narration: “Except for the legal punishments.”
Imam al-Shafi'i interpreted this as referring to those who are not known for evil, whose wrongdoing is limited to minor sins rather than major ones. It was also said that they are those who, whenever they commit a sin, repent.
Al-Tha'labi transmitted in his commentary on the statement of Allah:
“And hold firmly, all together, to the rope of Allah, and do not be divided,”
from Imam Ja'far al-Sadiq:
“We are the rope of Allah concerning which Allah said in His Book: ‘And hold firmly, all together, to the rope of Allah, and do not be divided.’”
His grandfather, Imam Ali Zayn al-'Abidin, whenever he recited the verse:
“O you who believe, fear Allah and be with the truthful,”
would offer a lengthy supplication asking to attain the rank of the truthful and the lofty degrees, describing the people of excellence and those who deviated from the Imams of religion and the Prophetic tree.
He then said:
“Others fell short concerning our matter. They relied upon the ambiguous passages of the Qur'an and interpreted them according to their opinions, rejecting what had been transmitted.”
He continued:
“Who will be the refuge of this community when the landmarks of this religion have disappeared, and the community has fallen into division and disagreement, each group declaring the other unbelievers?”
Allah Most High says:
“Do not be like those who became divided and disagreed after clear proofs had come to them.”
Who can be trusted with conveying the proof and interpreting the divine ruling except the descendants of the Imams of guidance and the lamps of darkness, through whom Allah established His proof against His servants?
He did not leave creation without a proof.
Do you know them or find them anywhere except among the branches of the blessed tree and the remnants of the chosen ones, from whom Allah removed impurity and whom He purified completely?
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He protected them from afflictions and made love for them obligatory in the Book.
The Ahl al-Bayt are a source of security for the people of the earth, just as the Prophet, peace and blessings be upon him, was a source of security for the people of the earth.
When the Ahl al-Bayt perish, the people of the earth will perish; when the people of the earth perish, the people of heaven will perish.
Imam Ahmad narrated:
“When my Ahl al-Bayt perish, the people of the earth will perish, just as the people of heaven perish.”
There is an authentic narration attributed to al-Hakim, according to the conditions of the two Shaykhs:
“The likeness of my Ahl al-Bayt among you is like the Ark of Noah. Whoever boards it is saved, and whoever remains behind it is drowned.”
In another narration:
“My Ahl al-Bayt are a security for the people of Islam.”
Another wording states:
“If a tribe among you opposes them, you will never go astray after me.”
They are also likened to the Gate of Hittah among the Children of Israel: whoever entered it was forgiven his sins.
There is another authentic narration concerning the people after the killing of 'Uthman, describing the disappearance of goodness from the earth and the inability of people to recognize good or reject evil.
The author states that the more apparent interpretation is that those intended are the Ahl al-Bayt of the Prophet, peace and blessings be upon him, because Allah would not create the world without them, because they share his faith, because they are a part of him, and because he said: “O Allah, they are from me and I am from them.”
Their position is therefore comparable to his own, with what was conveyed through Fatima al-Zahra'.
The author then explains the comparison with the Ark: whoever follows their guidance is saved.
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This is supported by the report:
“A person is with the one whom he loves.”
The wording of al-Tirmidhi is:
“And he will be with me in my rank on the Day of Resurrection.”
This companionship means the companionship of witnessing and closeness, not companionship of place or physical dwelling.
He said: “Hasan gharib.”
Ibn Sa'd transmitted from Ali, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said to him, to Fatima, and to al-Hasan and al-Husayn:
“I and you, and Talha and your descendants, are in Paradise.”
Al-Hakim transmitted from Anas that the Messenger of Allah, peace and blessings be upon him, said:
“Your father on the Bridge is Ali ibn Abi Talib.”
Ibn 'Adi and al-Daylami transmitted from Ali, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:
“Your father on the Bridge is Ali ...”
Ibn 'Asakir transmitted from Ali, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:
“Whoever harms a hair of mine has harmed me; whoever harms me has harmed Allah, Mighty and Exalted; and whoever harms Allah, Mighty and Exalted, is cursed.”
Al-Khatib transmitted from 'Uthman, may Allah be pleased with him, from the Messenger of Allah, peace and blessings be upon him:
“Whoever harms 'Uthman has harmed me; whoever harms me has harmed Allah; and whoever harms Allah is cursed.”
Al-Daylami transmitted from Abu al-Qasim ibn Bashir, from 'Umar, from 'Uthman ibn Husayn, that the Messenger of Allah, peace and blessings be upon him, said:
“I asked my Lord not to admit anyone from my Ahl al-Bayt into the Fire, and He granted me this.”
Al-Daylami transmitted from Abu Sa'id, from Umm Sa'id, may Allah be pleased with her, that she said: The Messenger of Allah, peace and blessings be upon him, said:
“The anger of Allah is most severe against the one who harms me concerning my Ahl al-Bayt.”
It is also reported that he, peace and blessings be upon him, said:
“Whoever wishes to have his life prolonged ...”
Another narration states that he will come on the Day of Resurrection with his face darkened.
Al-Hakim transmitted from Abu Dharr that the Messenger of Allah, peace and blessings be upon him, said:
“The likeness of my Ahl al-Bayt is like the Ark of Noah. Whoever boards it is saved, and whoever remains behind it is drowned.”
Al-Tabarani transmitted from Ibn 'Umar, may Allah be pleased with them both:
“The first whom I will intercede for on the Day of Resurrection ...”
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“...from my community will be my Ahl al-Bayt, then the closest, then the closest among Quraysh, then the Ansar, then whoever believed in me and followed me from the people of Yemen, then the rest of the Arabs, and then the non-Arabs. Whoever I intercede for first is the most excellent.”
The Prophet, peace and blessings be upon him, also said:
“None of you truly believes until I am more beloved to him than himself, his wealth, his children, and all people.”
And it is reported:
“People differ in faith according to the degree of their love for me. Indeed, there is no faith for one who has no love.”
Through love of him, peace and blessings be upon him, people attained what they attained.
Al-Daraqutni also transmitted from al-Musayyib that Ibn 'Umar said:
“Show affection to the noble and cultivate friendship with them, and protect yourselves with regard to your honour, for nobility is not complete except through noble descent.”
Thus the fortunate continued to rise until they reached the degree of perfection and were joined to the Ahl al-Bayt, such as Salman, may Allah be pleased with him, concerning whom the preceding hadith was narrated:
“O Salman, you are one of the Ahl al-Bayt.”
The preceding traditions clearly encourage affection for them, increased kindness toward them, respect for them, honouring them, and fulfilling their obligatory and recommended rights.
They are the household chosen by Allah for His Prophet, in whom He placed the Muhammadan guidance and light.
The best among them is the one who follows the Sunnah of his grandfather, the Messenger of Allah, peace and blessings be upon him.
Because of the greatness of their rank, Allah has made the reward of their good deeds twice that of others, and likewise the burden of their wrong deeds twice that of others.
The Prophet, peace and blessings be upon him, said:
“A good deed is rewarded for a good deed, but when it is from the Household of Allah it is greater; and an evil deed is punished for an evil deed, but when it is from the Household of Allah it is more grievous.”
Allah Most High said, addressing the purified wives:
“O wives of the Prophet, whoever among you commits an evident indecency, the punishment for her will be doubled...”
For this reason, the scholars said that a good deed becomes more significant according to the time, place, and person who performs it. Sin likewise becomes more serious according to the time, place, and person.
Hence the severe warning concerning the sin of a scholar, because he carries the Book of Allah and the Sunnah of His Messenger. His wrongdoing is serious because of the danger it presents to society.
This differs from the wrongdoing of an ignorant person, whose position in society is of lesser consequence. People's view of the scholar who carries the law of the Messenger of Allah, peace and blessings be upon him, and of one belonging to the honoured household in the sight of Allah is not the same as their view of an ignorant person of low standing.
Therefore his wrongdoing and its consequences are regarded as greater in their potential danger to the community in which he lives.
To be continued
Author
Taher Ben Abdessalam El Lhioui Al-Wahhabi Al-Alami Al-Hassani
Foreword
Abdallah Guennoun
Digital Edition, Translation and Presentation
Jaafar El Lhioui
Northern Morocco
Conclusion
The archival lineage records preserved by historian Taher El Lhioui offer critical insights into the structural dynamics of the early prophetic households. By documenting these primary transmissions and clarifying descendant pathways, his work serves as an essential bridge connecting foundational Islamic history with the genealogical heritage of Northern Morocco.
Stay tuned for the upcoming chapters of this digital series as we continue to unlock rare documents from the Northern Morocco Archive.
Researcher, Editor, and Digital Activist
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