Dear readers ;
"We all know the harrowing trials and tribulations that the Prophet’s Household endured—hardships so profound they would turn a child's hair gray. But how did these very tragedies ignite the spark that founded the first Islamic state in the Far Maghreb?"
We are still in the prelude of this epic journey. Stay tuned as we trace the footsteps of Imam Idris I, fleeing the horrors of the Battle of Fakh, to his arrival among his Amazigh brothers who welcomed him with open arms—unveiling a glorious new chapter in Moroccan history.
This is a deep historical and spiritual voyage that begins with the refuge of the Idrisid Sharif, and culminates in the presence of the "Gathering Pole and Radiant Helper" (Al-Qutb Al-Jami' wa Al-Ghawth Al-Lami'), the beacon of gnostics, Mawlana Abd al-Salam ibn Mashish (may Allah be pleased with him and his noble ancestors).
Our story begins here... Stay tuned!
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The Virtue of the Companions and Their Varying Degrees
The Companion (Sahabi): Is everyone who met the Messenger of Allah (peace and blessings of Allah be upon him) as a believer and died as such, whether he saw him or did not see him. Abu Mansur Al-Baghdadi, one of the great scholars among our Imams, said: The People of Sunnah and the Community have agreed that Abu Bakr Al-Siddiq (may Allah be pleased with him) is the best of all the companions of the Messenger of Allah (peace and blessings of Allah be upon him).
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...as a believer and died as such, whether he saw him or did not see him. Abu Mansur Al-Baghdadi, one of the great scholars among our Imams, said: The People of Sunnah and the Community have agreed that Abu Bakr Al-Siddiq (may Allah be pleased with him) is the best of all the companions of the Messenger of Allah (peace and blessings of Allah be upon him) in general, then 'Umar (may Allah be pleased with him). Upon him be peace and blessings, he said: "'Umar ibn Al-Khattab is a good deed among the good deeds of Abu Bakr Al-Siddiq." Then 'Uthman, then 'Ali ibn Abi Talib (may Allah noble his face); then the rest of the Ten Promised Paradise, who are Sa'd, Sa'id, Talhah, Al-Zubayr, 'Abd Al-Rahman ibn 'Awf, and Abu 'Ubaydah ibn Al-Jarrah, after the Four Caliphs. Then the people of Badr other than these, then the remaining people of Uhud, then the remaining people of the Pledge of Ridwan at Al-Hudaybiyyah. Then he categorized the Companions in virtue according to this order: (1) The Emigrants (Al-Muhajirun), (2) The Helpers (Al-Ansar), thirdly their successors among those who came after them, and (4) Those who accepted Islam on the day of the Conquest of Mecca or after it. Then the early ones among Al-Ansar are better than the later ones among Al-Muhajirun, and the early ones among Al-Muhajirun are better than the early ones among Al-Ansar. Furthermore, there is another relative variation where a later conversion to Islam may be better than an earlier one among the Emigrants, such as 'Umar (may Allah be pleased with him), for he is better than those who preceded him like Bilal ibn Rabah. Imam Ibn Hajar Al-Haytami, a lover of the Household (Ahl al-Bayt) may Allah have mercy on him, said: As for what the Companions (may Allah's pleasure be upon them) were specially distinguished with and attained through witnessing his blessed presence (peace and blessings of Allah be upon him) and viewing his honorable, noble person, it is a matter beyond intellect, as no one can perform deeds—no matter how grand—that even approach that, let alone equal it. Hence, 'Abd Allah ibn Al-Mubarak—and sufficient is he in majesty and knowledge—was asked: Who is better, Mu'awiyah or 'Umar ibn 'Abd Al-'Aziz? He replied: "The dust that entered Mu'awiyah's nose while with the Messenger of Allah (peace and blessings of Allah be upon him) is better than 'Umar ibn 'Abd Al-'Aziz so-and-so many times." He thereby indicated that the rank of his companionship (peace and blessings of Allah be upon him) and seeing him cannot be equaled by anything. From this, the answer is known regarding what was previously mentioned about equating 'Umar ibn 'Abd Al-'Aziz to 'Umar ibn Al-Khattab in virtue. Abu 'Umar ibn 'Abd al-Barr cited the case of 'Umar ibn 'Abd Al-'Aziz and the statement of the people of his time to him: "You are better than 'Umar." They said this only applies to what they were equal in regarding justice among the subjects. But as for companionship and what 'Umar (may Allah be pleased with him) attained of the realities of closeness, and the merits of virtue, knowledge, and religion to which the Prophet (peace and blessings of Allah be upon him) bore witness for him, how could Ibn 'Abd Al-'Aziz or anyone else catch up with him in any of that? What is correct is what the majority of scholars, past and present, have stated due to what follows. And it is known from the statement of Abu 'Umar ibn 'Abd al-Barr—except for the people of Badr and Al-Hudaybiyyah—that the discussion is regarding those other than the senior Companions, those who attained nothing beyond merely seeing him (peace and blessings of Allah be upon him), and it has become clear that they achieved what those after them could not achieve.
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And that whoever comes after them, even if he were to do whatever he could do, cannot attain what approaches this specialty, let alone equal it. This is for one who achieved nothing except that [seeing him], so what about one who added to it that he fought alongside him (peace and blessings of Allah be upon him), or during his time by his command, or transmitted something of the Sharia to those after him, or spent something of his wealth for his sake? There is no disagreement that no one coming after him can attain his rank. Hence Allah Almighty said: ﴿Not equal among you are those who spent before the Conquest [of Makkah] and fought. Those are greater in degree than those who spent afterwards and fought. But to all Allah has promised the best reward.﴾ [Al-Hadid]. Among what bears witness to the view of the majority of past and present scholars—that they are the best of Allah's creation and the most virtuous after the Prophets and the elite of the near angels—is what is recorded in the books of early and later scholars. Among these is the authentic narration in the Two Sahihs: "Do not revile my Companions, for if one of you were to spend the weight of Mount Uhud in gold, it would not equal a mudd [handful] of one of them, nor half of it." In a narration in both books: "If one of you..." [with al-fath as a linguistic variant for half], and the narration of Al-Tirmidhi: "If one of you spent..." the hadith, and Al-Ragheef [with al-fath as a variant for half]. Al-Darimi, Ibn 'Adi, and others narrated that he (peace and blessings of Allah be upon him) said: "My companions are like stars, whichever of them you follow, you will be guided." Also among these is the report agreed upon as authentic: "The best of generations, or people, or my nation, is my generation, then those who follow them, then those who follow them."
The term "generation" (qarn) applies to people of one era who are close to each other if they share a specific intended description. They differed in its definition: it was said to be from ten years to one hundred and twenty, excluding eighty, one hundred, and ten—as no scholar is recorded to have held these two—and other than these has been stated. The most balanced view on this is the statement of the author of Al-Muhkam: it is the average span of the deeds of the people of each era. What is meant by his generation (peace and blessings of Allah be upon him) in the hadith is the Companions, and the very last of them to die without any dispute is Abu Al-Tufayl 'Amir ibn Wathilah Al-Laythi, as decisively stated by Imam Muslim in his Sahih. His death occurred in the year 100 AH, according to the correct opinion. It was also said in 107 AH, 110 AH, and 120 AH, which was authenticated by Al-Dhahabi for its agreement with the authentic hadith, which is his statement (peace and blessings of Allah be upon him) a month before his death: "At the end of one hundred years, no one currently on the face of the earth will remain alive."
In a narration by Muslim: "Have you seen this night of yours? At the end of one hundred years, no living soul existing today will remain." By this, he meant the end of that generation after one hundred years from the time of his statement. As for the claim that 'Ukrash ibn Dhu'ayb lived one hundred years after the Battle of the Camel, it is incorrect; and even according to that claim, he completed them after that, not that he remained alive afterwards.
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...one hundred years; and this opinion was held by the Imams. As for what a group said regarding Rathan Al-Hindi, Ma'mar Al-Maghribi, and the like, the Imams—especially Al-Dhahabi—have exaggerated in refuting it and demonstrating its falsehood. The Imams said regarding this: Such a claim does not pass with anyone who possesses the slightest grain of intellect. The most virtuous generation after his generation (peace and blessings of Allah be upon him) are the Successors (Al-Tabi'un) after his Companions, then the Successors of the Successors (Tabi' Al-Tabi'in), may Allah's pleasure be upon them all. After these three tiers, the statement of Sa'd and Ibn Mas'ud (may Allah be pleased with them both) applies, and some of them put it into verse, saying:
This is the era that we used to beware of... in the words of Sa'd and the words of Ibn Mas'ud.
If this continues and no other change occurs... no dead will be wept for, nor any newborn rejoiced over.
Al-Daylami narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever loves Allah loves the Qur'an, and whoever loves the Qur'an loves me, and whoever loves me loves my Companions and my relatives."
Al-Ansari reported from Anas that the Messenger of Allah (peace and blessings of Allah be upon him) said: "O Abu Bakr, how I wish to meet my brothers!" Abu Bakr said: "Are we not your brothers, O Messenger of Allah?" He said: "No, you are my Companions. My brothers are those who have not seen me yet believed in me and loved me, to the extent that I am more beloved to one of them than his child and father." They said: "O Messenger of Allah, are we not your brothers?" He said: "No, you are my Companions. Would you not love, O Abu Bakr, a people who loved you out of their love for me? So love them as long as they love you out of their love for me." In another narration, the Messenger of Allah (peace and blessings of Allah be upon him) said: "O people, respect my wishes regarding my living relatives, my in-laws, and my Companions. Let not Allah demand from you a redress for a wrong done to any of them, for it is not something to be forgiven." Narrated by Al-Khalili. Al-Mukhlis Al-Dhahabi narrated that he (peace and blessings of Allah be upon him) said: "Allah, Allah regarding my Companions! Do not make them a target after me. Whoever loves them, loves them out of love for me; and whoever hates them, hates them out of hatred for me. Whoever harms them has harmed me, and whoever harms me has harmed Allah, and whoever harms Allah, He will soon take him."
This hadith and the one before it are issued as an injunction regarding his Companions by way of emphasis, encouraging love for them and warning against hatred for them. In it is also an indication that loving them is faith and hating them is disbelief, because hating them—if it stems from hating him (peace and blessings of Allah be upon him)—is disbelief without dispute, due to the report: "None of you believes until I am more beloved to him than his own self."
This demonstrates their complete closeness to him, as he placed them in the position of his own self, to the extent that harming them was harming him (peace and blessings of Allah be upon him). In it also, loving those whom the Prophet (peace and blessings of Allah be upon him) and his Companions (may Allah be pleased with them) loved is a sign of loving the Messenger of Allah (peace and blessings of Allah be upon him), just as loving him (peace and blessings of Allah be upon him) is a sign of loving Allah Almighty. Likewise, enmity toward those who oppose them, and hating or reviling those who hate them,
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is a sign of hating the Messenger of Allah (peace and blessings of Allah be upon him); and hating him (peace and blessings of Allah be upon him), opposing him, and reviling him is a sign of hating Allah Almighty and reviling Him. Allah Almighty said: ﴿You will not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even if they should be their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with a spirit from Him.﴾ [Al-Mujadila: 22].
So, loving those—meaning the family of (peace and blessings of Allah be upon him), his wives, his offspring, and his Companions—is among the individual obligations, just as hating them is among the destructive sins. Among the ways of loving them is honoring them, doing good to them, fulfilling their rights, following the best among them and the people of virtue and righteousness, walking upon their Sunnah, manners, and ethics, and acting upon their statements in matters where there is no room for human reason. Included in this is praising them excessively and speaking well of them by mentioning their beautiful traits with the intention of exalting them, for Allah has praised them in many verses of His Glorious Book. Whoever Allah has praised is deserving of praise, and part of this praise is seeking forgiveness for them; the reward for seeking forgiveness for them mostly returns to the one who does so.
The learned scholar Sahl ibn 'Abd Allah Al-Tustari said: "He who does not honor his Companions has not truly believed in the Messenger of Allah (peace and blessings of Allah be upon him)." And he (peace and blessings of Allah be upon him) said: "None of you believes until I am more beloved to him than himself, his wealth, his child, and all of mankind." He also said: "People vary in faith according to the variation of their love for me. Lo, there is no faith for him who has no love." It is through love for him (peace and blessings of Allah be upon him) that whoever attained status attained it, and whoever became happy became happy, until reaching the degrees of perfection and joining the Household, such as Salman (may Allah be pleased with him). O Allah, grant us a heart like Salman's, an intellect like his intellect, and a love for Allah and His Messenger like his love. Amen.
Reverence for the Household is Respect Due to Him (Peace Be Upon Him)
Sound judgment in honoring the Household (Ahl al-Bayt) manifests in pardoning those among them who do wrong, for the sake of his honorable face (peace and blessings of Allah be upon him). An example of this is what Imam Malik (may Allah have mercy on him) did with Ja'far ibn Sulayman, who had him flogged and paraded through the markets of Medina because he did not submit to their political deception and trickery against the people. When Abu Ja'far Al-Mansur performed Hajj and offered him legal retaliation (Qisas) against Ja'far, Malik refused and said: "By Allah, whenever his whip was raised above me, I declared him free of guilt for the sake of the face of the Messenger of Allah (peace and blessings of Allah be upon him)."
Similarly, Imam Ahmad (may Allah be pleased with him), when he was tested regarding the issue of the creation of the Qur'an during the era of Al-Ma'mun and his brother Muhammad Al-Mu'tasim, was flogged and imprisoned because of his statement: "The Qur'an is the speech of Allah, uncreated." When pardon and retaliation were offered to him, he made a statement similar to Malik's regarding the one who had done that to him. This is true reverence, and there are many similar examples mentioned regarding the rights of the Household and others.
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Here is what came in Jawahir Al-'Aqdayn fi Fadl Al-Sharafayn: Sharaf Al-'Ilm Al-Jali wa Sharaf Al-Nasab Al-'Ali by Imam Jamal Al-Din 'Abd Allah Al-Samhudi Al-Hasani, the text of which is:
Among the strange occurrences is that Abu Al-Mahasin Nasrallah ibn 'Ayn, the poet, traveled to Holy Makkah carrying wealth and cloth. The Ashraf residing in Wadi Al-Safra' came out against him, took what he had, and wounded him. So he composed a poem about that to King Al-'Aziz Toghtekin ibn Ayyub Al-Turki, the ruler of Yemen. His brother, King Al-Nasir, had sent for him to reside at the coast that had been conquered from the Franks. Ibn 'Ayn wrote to him dissuading him from the coast, encouraging him to go to Yemen, and inciting him against the aforementioned Ashraf in a poem he sent to him, the opening of which was:
The descriptions of your generosity have enriched the eloquent tongue... and in generosity you have attained the glory of Al-Husayn and Al-Hasan.
What do you want with a body that has no life... from the pure froth that milk has left for you?
Do not say: 'The coast of the Franks, I shall conquer it'... for it does not equal 'Aden if you compare it.
If you desire Jihad, then unleash your sword against... a people who have neglected Allah's obligations and Sunnahs.
Purify Allah's House with your sword from filth... and from five weaker ones surrounding it.
And do not say: 'They are the children of Fatima'... for if they had met the Clan of Harb, they would have fought Al-Hasan.
After composing this poem, he saw in his sleep our Lady Fatima Al-Zahra' (may Allah be pleased with her) circumambulating the House. He greeted her, but she did not answer him. He implored her, sought her favor, and humbled himself, then asked her about his sin that caused this turning away. She (may Allah be pleased with her) recited verses to him:
Far be it that the sons of Fatima—all of them—... possess the filth of outrage or obscene behavior!
It is only time in its treachery... and its evil deeds that has treated us badly.
Repent to Allah, for whoever commits... a sin against us shall not be safe from what he committed!
If one of my children does wrong... does one make the whole wrongdoing intended against us?
So honor the eye of the Chosen One, Ahmad... and do not demean any eyes from his family!
For whatever touches you from them tomorrow... you shall meet recompense for it from us on the Day of Gathering!
He said: "I woke up from my sleep in alarm, and Allah had fully restored my health from the pain of wounds and illness I was feeling. I wrote down the verses, memorized them, repented to Allah Almighty from what I had said, revoked that poem, and said in another:
An apology to the House of the Prophet of Guidance... we pardon the sin of a lover who transgressed.
And an accepted repentance from a brother... of a statement that casts him into distress.
By Allah, even if one of them were to cut me... with the sword of outrage or with spears...
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...I would not see what Allah does as bad; rather, He has indeed done well in His action.
These are their statements, may Allah have mercy on them. If the dream is authentic, it was a miracle for the one who saw it and a great virtue for the Noble Household along with their grandmother, the Virgin Fatima Al-Zahra' (may Allah be pleased with her). From it is derived the miracle of saints after their death, and a refutation against those who deny that, citing similar examples.
It is also derived from it that the Messenger of Allah (peace and blessings of Allah be upon him) will encompass with his kindness and intercession everyone who comes to him complaining of injustice from the children of Fatima, and indeed anyone coming to him complaining of injustice from the Household in general, as mentioned in the story of the two Imams: Malik and Ahmad (may Allah be pleased with them both).
This story has parallels regarding forgiven sins, including the story of the great, noble Companion who witnessed Badr, Hatib ibn Abi Balta'ah (may Allah be pleased with him), regarding whose pardon Qur'an was revealed to be recited. It is narrated that a freed female slave of Abu 'Amr ibn Sayfi ibn Hashim, named Sarah, came to the Messenger of Allah (peace and blessings of Allah be upon him) in Medina while he was preparing for the Conquest of Mecca. He said to her: "Did you come as a Muslim?" She said: "No." He said: "Did you come as an Emigrant?" She said: "No." He said: "What brought you?" She said: "I was in dire need." He urged the Banu 'Abd Al-Muttalib to help her, so they clothed her, gave her transport, and provided her with provisions.
Then Hatib ibn Abi Balta'ah came to her and gave her ten dinars, clothed her with a cloak, and entrusted her with a letter to the people of Mecca, the text of which was: "From Hatib ibn Abi Balta'ah to the people of Mecca: Know that the Messenger of Allah (peace and blessings of Allah be upon him) intends to march toward you, so take your precautions."
Sarah departed, and Gabriel descended with the news. The Messenger of Allah (peace and blessings of Allah be upon him) sent 'Ali, 'Ammar, 'Umar, Talhah, Al-Zubayr, Al-Miqdad, and Abu Marthad—who were horsemen—and said: "Go until you reach Rawdat Khakh, for there is a woman in a palanquin carrying a letter from Hatib ibn Abi Balta'ah to the people of Mecca. Take it from her and let her go; but if she refuses, strike her neck."
They overtook her, but she denied it and swore. They hesitated to turn back, but 'Ali said: "By Allah, we have not lied, nor was the Messenger of Allah (peace and blessings of Allah be upon him) lied to." He drew his sword and said: "Produce the letter, or we will surely uncover your head." So she pulled it out from the braids of her hair. (She was exempted on the day of the Conquest from protection and was killed).
The Messenger of Allah (peace and blessings of Allah be upon him) summoned Hatib and said: "What prompted you to do this?" He replied: "O Messenger of Allah, I have not disbelieved since I accepted Islam, nor have I doubted since I pledged allegiance to you, nor have I loved them since I left them. However, I was a man attached to Quraish—an ally, not one of them. Every Emigrant with you has relatives in Mecca who protect their families and wealth, but I have no such kin. I feared for my family and wanted to establish a favor with them, though I knew Allah would bring His punishment upon them and that my letter would not avail them anything."
The Messenger of Allah (peace and blessings of Allah be upon him) believed him and accepted his excuse. 'Umar (may Allah be pleased with him) said: "O Messenger of Allah, let me strike the neck of this hypocrite!"
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The Messenger of Allah (peace and blessings of Allah be upon him) said: "And what makes you know, O 'Umar? Perhaps Allah looked at the people of Badr and said: 'Do whatever you wish, for I have forgiven you.'" And what sin could be greater than this!
Then Allah revealed as a reprimand to Hatib: ﴿O you who have believed, do not take My enemies and your enemies as allies...﴾ [Al-Mumtahanah: 1]. Thus, his presence at Badr served as an absolute immunity that spared his life after he committed against Islam an act that would otherwise forfeit his life were it not for the Badri immunity. Consider the magnitude of the crime Hatib committed against Islam—and he was a veteran of Badr—and against the Messenger of Allah and the Muslims with him during the most critical circumstances. Had it not been for revelation, it would have been a supreme act of treason on Hatib's part, and his confession was an admission of what he committed against himself. From this, scholars deduced that committing a major sin does not strip away faith.
Another forgiven sin is the story of Joseph (peace be upon him) with his brothers, when he said: ﴿No blame will there be upon you today. Allah will forgive you﴾ [Yusuf: 92], after they took him with them to play despite a covenant with their father, and did to him what they did. Allah Almighty said: ﴿Certainly in Joseph and his brothers there were signs for those who ask.﴾ [Yusuf: 7]
The story: They held a conference in their father's absence among themselves regarding how he and his brother were favored with their father's love over them: ﴿When they said: "Joseph and his brother are more beloved to our father than we, while we are a strong group. Indeed, our father is in clear error. Kill Joseph or cast him out to some land; the countenance of your father will then be dedicated to you, and you will be after that a righteous people." Said a speaker among them: "Do not kill Joseph, but throw him into the bottom of the well; some caravan will pick him up - if you are to do [something]."﴾ [Yusuf: 8-10]
Then they resolved upon what they agreed, deceiving their father until he sent him with them to shepherd and play, so they could execute their resolved plan of one of three things: killing, casting into a land, or throwing into a well. Their choice fell upon the last, so they threw him into the well. Allah Almighty said: ﴿So when they took him out and agreed to put him into the bottom of the well - and We inspired to him: "You will surely inform them about this affair of theirs while they do not perceive." And they came to their father at night, weeping. They said: "O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf devoured him. But you would not believe us, even if we were truthful." And they brought upon his shirt false blood.﴾ [Yusuf: 15-18]
They claimed it was his blood, whereas it was the blood of a kid-goat they slaughtered and smeared on his shirt to make their father believe it was Joseph's blood. But he did not trust them; instead, he submitted to Allah's decree and grace, saying to them: ﴿Rather, your souls have enticed you to something, so patience is most fitting.﴾ [Yusuf: 18] This is patience wherein there is no complaint except to Allah, relying on Him alone. You know the fate of Joseph from the time he was thrown into the well until the time of the famine—a period exceeding forty years. Then came Joseph's turn (peace be upon him), and his plot against them to take his full brother through a contrived theft.
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...contrived theft. When the theft was manifested against him, some of them said to Joseph's face—while ignorant of his identity: "If he steals, a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said to himself: "You are in a worse position, and Allah is most knowing of what you describe." At the end of the affair, they admitted everything they had done and swore to Joseph that they were intentionally sinful in their actions: ﴿They said: "By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners." He said: "No blame will there be upon you today; Allah will forgive you, and He is the most merciful of the merciful."﴾ [Yusuf: 91-92]
Joseph (peace be upon him) said, thanking Allah for the favors He bestowed upon him after the trial that befell him: ﴿And he was certainly good to me when he took me out of prison and brought you [here] from the bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.﴾ [Yusuf: 100] Meaning, Subtle in His planning, Knowing of the deferral of hopes until appointed times, Wise in uniting after division.
Another forgiven sin is the story of Khalid ibn Al-Walid, whom the Messenger of Allah (peace and blessings of Allah be upon him) named "The Sword of Allah." That is, he killed Malik ibn Nuwayrah and married his wife, while evidence from a group of Companions testified that Malik had returned to Islam. 'Umar demanded legal retaliation (Qisas) from Abu Bakr Al-Siddiq against Khalid for killing Malik ibn Nuwayrah. What reinforced the accusation was his marriage to Malik's wife in an enemy territory (Dar Al-Harb). 'Umar ibn Al-Khattab pressed Abu Bakr to execute Qisas on Khalid and apply one of Allah's prescribed punishments (Hadd) upon him. Abu Bakr was keen not to yield to 'Umar's words regarding Khalid ibn Al-Walid (may Allah be pleased with him). When 'Umar persisted in urging Abu Bakr, Abu Bakr answered him saying: "Khalid interpreted and erred, so restrain your tongue from Khalid, for I will not sheathe a sword that Allah has unsheathed against the disbelievers."
Abu Bakr held firm against 'Umar and did not heed his opinion or request regarding Khalid, nor was he swayed by the death of Malik ibn Nuwayrah, even though his Islam was established by witnesses' testimony. All of this was out of concern for Khalid and his rank in Islam and Jihad. He treated his case as an error based on interpretation—a doubt that wards off the prescribed punishment, according to his statement (peace be upon him): "Ward off prescribed punishments through doubts." That was his doubt which prevented the punishment.
Oh, how I wish people would similarly interpret the mistakes of the Household and find justifications for the errors they fell into—whether intentionally or unintentionally! This was understood by the great scholars of Ijtihad who were tested at the hands of the Household, as we previously discussed in its place. Their reverence for them was reverence for him (peace and blessings of Allah be upon him), and what was understood from them was seeking the face of Allah (peace and blessings of Allah be upon him); and none recognizes the status of people of virtue except those who possess virtue.
Among such acts of pardon is the case of the students detained by the Sharif Mawlay Ahmad Al-Waddi, the righteous, sincere Mujahid in the cause of Allah, which occurred due to...
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...a feud that existed between the tribes of Banu 'Arus and Banu Yadir shortly before the French Protectorate was imposed on Morocco. These students were studying religious knowledge, having migrated from various tribes to the righteous saint and scholar Sidi Ahmad Al-Sirhani in the village of Al-'Ansar in Banu Yadir. They left their mosque intending to visit the shrine of the righteous saint Shaykh Mawlay 'Abd Al-Salam. When they were returning to their mosque and passed through the village of Taziyah, the aforementioned Sharif ordered his companions to arrest them. When the news reached the Banu Yadir tribe, they resolved to rescue the students by force. Seeing that he could not withstand the force of an entire tribe, the Sharif ordered that they all be killed, so they were executed.
When news of the incident reached their scholar and shaykh, Al-Sirhani, the people asked him to turn to Allah against the perpetrator to take revenge for his students who were unjustly killed. He said to them: "I have forgiven him for that." When they insisted, he said: "By Allah, I cannot stand before his grandfather, the Messenger of Allah, while holding a grievance against his descendant for an injustice done to me." This was narrated to me by my shaykh, Sidi Muhammad Bouzayd (may Allah have mercy on him), who was one of the students of the aforementioned scholar.
Asceticism and Piety Are Two Characteristics of the House of Prophethood
Imam Ahmad and others narrated the summary of which is: Whenever he (peace and blessings of Allah be upon him) returned from a journey, he would visit Fatima Al-Zahra' (may Allah be pleased with her) and stay with her for a long time. On one occasion, she made two silver bangles, a necklace, two earrings, and a door curtain for her house. When he (peace and blessings of Allah be upon him) arrived and entered upon her, he soon left, and anger was visible on his face until he sat on the pulpit. She realized that he did so because of what he saw, so she sent those items to him to be used in the cause of Allah. He said: "She has done it; may her father be sacrificed for her," repeating it three times. "This world is not for Muhammad nor for the family of Muhammad. If this world were worth the wing of a mosquito to Allah, He would not have given a disbeliever a drink of water from it." Then he (peace and blessings of Allah be upon him) stood up and entered her house.
Imam Ahmad added that he (peace and blessings of Allah be upon him) ordered Thawban to hand those items over to some of his companions and to buy her a necklace made of leather and two bangles of ivory, saying: "These are my Household, and I do not like them to consume their good things in their worldly life."
Reflect upon this, and you will find that perfection is achieved only through practicing asceticism (Zuhd), piety (Wara'), and persistence in acts of obedience, while discarding all vices. It is not found in accumulating wealth, loving the world, or elevating oneself through it into the depths of trouble, shortcomings, and defects. For this reason, Imam 'Ali divorced the world thrice and said: "I have patched my garment until I felt ashamed before the one patching it." You will encounter further virtues among his virtues and character (may Allah be pleased with him).
Equality in Duties
Allah Almighty said: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you." Ahmad and others narrated: "O people, your Lord is One and your father is one. An Arab has no superiority over a non-Arab, nor a black person over a red person, except by piety (Taqwa). The most righteous among you is the most honorable in the sight of Allah."
The Prophet (peace be upon him) was asked: "Who among people is the most honorable?" He replied: "The most honorable of them in the sight of Allah is the most pious." Then he said: "The best of them in Jahiliyyah (pre-Islamic times) are the best of them in Islam if they comprehend [the religion]."
On the authority of Ibn Abbas (may Allah be pleased with both of them): "No one is more honorable than another except through the fear of Allah." Ahmad narrated that the Prophet (peace be upon him) said to Abu Dharr: "Look, for you are not better than a red or a black person unless you excel him in piety to Allah."
Al-Tabarani narrated: "Muslims are brothers, and no one has superiority over another except by piety." It was authentically reported (despite some debate) that he (peace be upon him) addressed the people in Makkah, saying: "O people, Allah has removed from you the arrogance of Jahiliyyah and its pride in ancestry. People are of two types: a righteous, pious man, or a miserable, wretched man who is insignificant to Allah. Allah says: 'O mankind, indeed We have created you...'" (the verse). He then said: "I say this word of mine and seek forgiveness from Allah for me and for you."
In another narration: "People must refrain from boasting about their ancestors who died, as they are merely the coal of Hellfire, or they will be more insignificant to Allah than the dung beetle that pushes filth with its nose. Allah has removed from you the pride of Jahiliyyah; a person is either a pious believer or a miserable sinner. All mankind are the children of Adam, and Adam was created from dust."
In this lies proof against those from the noble Prophetic Household who abandon deeds rooted in piety and rely solely on the intercession of their fathers and ancestors, pointing thereby to Allah's saying: "And those who believed and whose descendants followed them in faith - We will join with them their descendants, and We will not deprive them of anything of their deeds."
Relying on the deeds of ancestors while boasting about lineage and status does not avail anyone who abandons pious deeds before Allah: "The Day when there will not benefit [anyone] wealth or children, but only one who comes to Allah with a sound heart." Ibn Jarir and others narrated: "Allah will not ask you about your lineages or origins on the Day of Resurrection, but rather about your deeds; indeed, the most noble of you in the sight of Allah is the most pious."
Al-Quda'i and Al-Nawawi (in the Forty Hadiths) recorded: "He whose deeds slow him down will not be hastened forward by his lineage." (Narrated by Imam Muslim).
Ibn Hibban recorded: "O Banu Hashim, let not people come on the Day of Resurrection carrying the Hereafter on their backs, while you come carrying worldly matters on your necks, saying 'O Muhammad!' for I will not avail you..."
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"...against Allah at all."
Al-Bukhari recorded in Al-Adab Al-Mufrad: "My allies on the Day of Resurrection are the pious, even if one lineage is closer than another. Let not people come with righteous deeds while you come carrying the world on your necks, calling out 'O Muhammad!', for I will turn away like this and like this."
The scholar Ibn Hajar (may Allah have mercy on him) said: "Know that from his saying (peace be upon him) in the previous Hadith, 'My allies among you are the pious,' and His saying, 'Indeed, my ally is Allah and the righteous believers,' it is understood that the benefit of his mercy, kinship, and intercession for sinners among his Household applies unless Allah and His Messenger's guardianship is negated from them due to disbelief."
He (peace be upon him) said: "Bring me your deeds, not your lineages." Ibn Jarir Al-Tabari and Al-Askari narrated: "Mankind belongs to Adam and Eve. Allah will not ask you about your status or lineages on the Day of Resurrection, but about your deeds: 'Indeed, the most noble of you in the sight of Allah is the most pious.' O people of the Household, let not the path of truth be lost to you, and let not Satan deceive you..."
Until your claims become like those of the Jews and Christians whom Allah cited in the Qur'an: "And the Jews and the Christians said, 'We are the children of Allah and His beloved.'" meaning like His children in proximity and status. Their answer from Allah was: "Say: 'Then why does He punish you for your sins?'" meaning: He has punished you, so you are lying in your claim. Then He said: "Rather, you are human beings from among those He has created."
In the story of Noah (peace be upon him) with his son Canaan, when the waves rose, Noah called to his son who was separated: "O my son, come aboard with us and be not with the disbelievers." His son replied: "I will take refuge on a mountain to protect me from the water." Noah advised him: "There is no protector today from the decree of Allah except for whom He has mercy."
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"And the waves came between them, and he was among the drowned." Noah then supplicated: "My Lord, indeed my son is of my family; and indeed, Your promise is true, and You are the most just of judges." Allah replied: "O Noah, indeed he is not of your family; indeed, he is [one whose] conduct was other than righteous, so do not ask Me for that about which you have no knowledge."
Al-Nasafi said: "This indicates that religious kinship overrides lineage. Your relative in faith—even an Abyssinian slave—is close to you, while anyone not upon your religion—even your closest kin—is the furthest from you."
Allah forbade him from interceding for the disbelievers: "And do not address Me concerning those who have wronged; indeed, they are to be drowned."
Poetry on this meaning:
Fear Allah in whatever you desire, and do not abandon piety relying on lineage.
Islam raised Salman of Persia, while disbelief brought down the noble Abu Lahab.
It was also said:
Rely on nothing except what you have performed, and do not think glory is inherited by lineage.
A person leads only through himself, even if he counts noble ancestors of high status.
If the branch yields no fruit, people count it as firewood.
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Al-Farazdaq boasted, saying:
Those are my forefathers, so bring me their like when the gatherings bring us together, O Jarir!
Jarir replied in satire:
If you boast of noble ancestors, you spoke the truth—but miserable are those they begot!
Al-Hasan Al-Muthanna (may Allah be pleased with him) said to some extremists: "Woe to you! Love us for the sake of Allah. If we obey Allah, love us; if we disobey Him, hate us. Woe to you! If kinship to the Messenger of Allah (peace be upon him) benefited without obedience, it would have benefited those closer to him than us—his father, mother, and Abu Talib."
Allah forbade praying for forgiveness for disbelieving relatives: "It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they should be near relatives..."
And Allah says: "And fear a Day when no father will avail his son, nor will a son avail his father at all. Indeed, the promise of Allah is truth, so let not the worldly life deceive you..."
Ali Al-Rida said to his brother Zayd: "Do you think you can achieve through disobedience to Allah what they achieved through obedience to Him? If so, you would be more honored by Allah than they!"
Al-Tabarani recorded: "My Household think they are the closest people to me, but that is not so. My allies among you are the pious, whoever and wherever they may be."
Partial Text from the Last Page
The Messenger of Allah (peace be upon him) does not possess for anyone any benefit or harm, but Allah Almighty controls that.
Imam Muslim recorded in his Sahih: "Indeed, Allah does not look at your appearances or wealth, but He looks at your hearts and your deeds."
Imam Ahmad recorded: "These lineages of yours are not a cause for reviling anyone. All of you are the children of Adam; no one has superiority over another except through religion or piety."
Umar (may Allah be pleased with him) said: "If you have religion, you have nobility; if you have intellect, you have honor; if you have wealth, you have status; otherwise, people are equal like the teeth of a comb."
"As a specialist in Islamic history and scholarly texts, provide a rigorous, niche academic summary of the attached text, keeping the following guidelines in mind:
- Core Themes & Ideas: Extract the central arguments presented in the text (such as the refutation of boasting about lineage, the mandate of piety (Taqwa), and the concept of duties and spiritual merit in Islam).
- Evidentiary Basis: Highlight the primary Quranic verses, Prophetic Hadiths, and historical traditions (Athar) from the Prophet's Household and early predecessors (Salaf) cited to support the arguments.
- Structure: Organize the summary into clear, concise, and eloquent bullet points without unnecessary filler.
- Tone & Style: Maintain a formal, academic, and authoritative tone suitable for classical heritage texts and historical analysis."
End of the Section, 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 Archive
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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