In the Name of Allah, the Most Merciful, the Compassionate
That reward is the good news which Allah gives to His servants who believe and do good.
Say, O Prophet, “I do not ask you for a reward for this message—only honor for our kinship.”
Whoever earns a good deed, We will increase it in goodness for them.
Surely Allah is All-Forgiving, Most Appreciative.” (Qur’an 42:23)
In Egypt, our children grow up surrounded by the presence of Ahl al-Bayt from a very early age. From childhood, as our eyes first open to the world, we encounter Sayyiduna al-Husayn, Sayyida Zaynab, and Sayyida Nafisa.
There is no specific moment or particular year in which we suddenly come to know Ahl al-Bayt after having been unaware of them.
Rather, we are raised with them. We grow up in neighborhoods bearing their names and in mosques associated with them. As children, we absorb the prevailing culture, where Ahl al-Bayt appear naturally—through songs, words, and expressions of love spoken to a beloved.
“I live in the neighborhood of al-Sayyida, and my beloved lives in al-Husayn. So that I may attain complete contentment, I visit al-Sayyida and Sayyiduna al-Husayn twice, on a daily basis.”
These words gently reached the ears of children from the cradle, and the singer himself was connected by lineage to Ahl al-Bayt—the renowned artist Muhammad ‘Abd al-Muttalib.
He would consistently perform the dawn (fajr) prayer at the shrine of Sayyiduna al-Husayn and the night (‘Ishaa’) prayer there as well—phrases that, at first hearing, might seem to be addressed to a worldly beloved.
In truth, however, these words were carefully chosen to express the deep passion of his heart and his profound love for his noble forefather, Sayyiduna al-Husayn. This marked the earliest stage of formation and the very beginning of that spiritual bond.
Madad (grant us help), madad—O madad, O madad
Madad, madad—O madad, O madad
My master al-Husayn—O madad, O madad
O Aba ʿAbdullah—O madad, O madad
O martyr—madad, O madad, O madad
My master Muhammad—O madad, O madad
Episode 8
Chivalry and the Moral Character of the Prophet’s Household (peace be upon them)
Since the time of the Prophet (peace and blessings be upon him), people have described those belonging to his Household with terms that reflect the exaltedness of their rank—such as al-A’immah (the Imams), al-Sādah (the masters), al-Ashrāf (the nobles), and al-Ḥabāyib (the beloved).
These titles not only honor their noble lineage but also reflect the elevated morality and virtues they embodied. Among the qualities that distinguished them most profoundly is futuwwa (Chivalry), with all the deep meanings it carries.
True futuwwa is a concept rooted in the Qur’an. It is reflected in Allah’s words: “Indeed, they were youths who believed in their Lord, and We increased them in guidance”, and in the reference to Sayyiduna Ibrahim: “They said, ‘We heard a young man…mention them; he is called Ibrahim.”
The People of the Cave—those noble youths—remained steadfast in their faith amid their people, just as Sayyiduna Ibrahim (peace be upon him) did, even though he stood alone.
Sayyiduna Ibrahim, however, held firmly to truth, maintained noble character, and remained committed to what was right.
The People of the Cave upheld the truth in the cause of Allah Almighty. This is the station of futuwwa: to conquer one’s own ego, to overcome Satan, and to grow strong through Allah. This is the essence of futuwwa.
In all spiritual ranks, the master of creation, the Prophet (PBUH), occupies the highest station. He leads all travelers on the spiritual path.
After the beloved (PBUH) comes the one most renowned for the station of futuwwa.This is Sayyiduna Imam ‘Ali (may Allah be pleased with him and honor his face).
The concept of futuwwa is always associated with the famous saying: “There is no youth except ‘Ali”, attributed to the master of Creation (PBUH). It affirms that the source and leader of all futuwwa is the Prophet himself.
Reflecting on the noble character he passed to Sayyiduna ‘Ali, and which ‘Ali then transmitted to his pure progeny—among them Zayn al-‘Abidin, Ja‘far al-Sadiq, and Musa al-Rida,
we see a blessed lineage illuminated by these qualities: aiding others, loyalty in friendship, enduring harm with patience, physical courage, and the pursuit of knowledge.
It was this very virtue that the Prophet invoked at the Battle of Khaybar, when the Companions were unable to breach it. He said, “Call Ali for me.”
Even when told that he was ill, the young hero—the champion of all youths, Sayyiduna ‘Ali—responded immediately to the call. He came to the Beloved (PBUH), who blew into his eyes, restoring his vision even better than before.
He then went forth, overcame the fortifications of Khaybar, and achieved its victory—this is the youth who fears no blame in the cause of Allah.
When you behold a noble member of Ahl al-Bayt, firmly grounded in knowledge and faithful in acting upon it, preserving the noble character of his grandfather, Prophet Muhammad, you see him wrapped in a mantle of light—as though the Shamāʾil were being read in a living, embodied form.
It is as though you are witnessing both their moral and spiritual qualities. Most vividly, these qualities flow through their character in muru’ah (chivalry) and futuwwa—a sense of generosity and strength that lifts burdens from others.
When you observe this in the Sayyids, you see this muru’ah as a common ethical trait, strongly visible in them, as if they inherited it directly from Sayyiduna ‘Ali ibn Abi Talib: futuwwa, chivalry, and courage.
This “chest strike”—the act of carrying someone else’s burden—is the gesture of saying, “I will lift it for you. Bring what you have, and I will carry it even before you ask.” They perceive your need before you even present it.
Some describe futuwwa as the highest of all virtues—the foremost in moral excellence. Thus, the saying “There is no youth except ‘Ali” signifies that no one embodies complete ethics, noble traits, and virtues except Sayyiduna ‘Ali ibn Abi Talib.
When we see his descendants displaying these qualities, and when we observe Sayyiduna ‘Ali himself, we can recognize the true characteristics of futuwwa in Ahl al-Bayt.
We see this reflected in their lives over the past 1,400 years, 1,300 years, 1,200 years, and so on. Through all these years, the youthful excellence of futuwwa is always present.
The Imam of futuwwa among the saints should not be judged by outward appearances. He is steadfast, strong, and resilient, quick to respond to the call of those in need, radiant among the elect, and formidable against the pretenders.
From experience, it is evident that nothing revives hearts, strengthens their bond with Allah, or secures their connection to the Prophet Muhammad (PBUH) like love for Ahl al-Bayt and hearing their stories.
For example, a young person who has become worldly, distanced from Allah, and far from obedience—like the distance between east and west—but who still loves Ahl al-Bayt, can be revived simply by sitting with him and sharing these stories.
The stories of Ahl al-Bayt and their lives, how they endured despite oppression, have the power to remove even the most deeply ingrained vices from a person, simply through sincere narration—vices that scholars labor to eradicate from the disobedient.
It is as if they possess a spiritual access: through their stories, one can reach the Prophet, and through him, reach Allah.
Truly, Ahl al-Bayt are a means of salvation for us, in this world and the Hereafter. The Prophet (PBUH) said: “My Household is like a ship; whoever clings to them will be saved.”
The Prophet instructs us to attach ourselves to them—their character, their presence, their blessings, and their spiritual aura.
This connection draws us closer to them; they have a role in our lives, acting through us, and bringing countless blessings and positive influence.
The meanings of futuwwa can be traced through the actions of the noble Ahl al-Bayt across different eras, continuing even to our present day.
Futuwwa also refers to the noble protector who never abandons those who seek his refuge.
He makes you feel embraced, safe, and supported, as if you have a steadfast backing in this world. In the Hereafter, it is as though you have a merciful father, embodying the sense of belonging that he described: “I am to you as a father is to his children,” as the Prophet (PBUH) said.
When Sayyiduna ‘Ali Zayn al-‘Abidin (may Allah be pleased with him) emerged from that great massacre, every official of the Umayyad state was watching his every move. Anyone else in his position might have withdrawn into isolation
until death—after enduring such calamities and witnessing the shedding of pure blood, as though it were blood drawn from his own body.
Yet, Ali Zayn al-‘Abidin established a special storehouse in which he kept flour, ghee, honey, and whatever Allah bestowed upon him.
Then, at night, he would go out quietly and unseen, at a time when people were either deep in sleep, traveling, absent, or present.
He would go around the houses of the city—knowing the dwellings of the poor one by one—leaving in each home money, essential provisions, flour, and honey.
Throughout his lifetime, people never realized who was doing this. He carried out acts of reform and care at a time when such a role was not formally his, but because of his inner, spiritual succession to the Messenger of Allah.
By inner succession, we mean spiritual inheritance: he inherited his character and the burdens of his Ummah. He chose to carry the weight of his nation upon his back—even without assuming public leadership—thus bearing the concerns of the entire community
People only realized this after his death, when they washed him and saw his back as though it had been bruised and scarred throughout his life. They said, “These marks are from the burdens and weights he carried upon his back.” All of them were like this.
My state has reached you: my love for Husayn appeared—just as it did for Hasan, renowned like a guiding scholar; and for Imam Ali, then Fatimah, Zaynab, and then Zayn, from among the descendants of Husayn.
Look at what exists in Egypt, in Yemen, in the Levant, and across the lands of Muslims—you will find the households of the Ashraf, the noble preservers of faith. These are homes of reform, homes that feed the hungry, homes of knowledge, and homes that carry the burdens of others.
Every person who has a worry, a hardship, or a trial—these homes are open to them. Some resolve matters for people, some intercede on their behalf, some pray for them to Allah the Almighty, and some spend from what they have to help others.
These are the Households we have seen among Ahl al-Bayt. Look at how devoted they are to serving the Ummah of the beloved Prophet Muhammad (PBUH) and his family and Companions.
One of their distinguishing qualities is that they feed others while eating very little themselves. For example, my mother, after my father’s death, cooked every day—even though all her children were away—and lived alone.
She would cook as if we were all there. Everyone who served her or came by would eat, while at night, she herself would eat only a simple piece of bread with cheese. This is their nature: others enjoy the best food, while they themselves eat modestly.
This is their natural disposition. I lived with them and witnessed it. People mistakenly think that because they live in a home of status or serve many, they live in luxury—eating, drinking, and dressing lavishly. No, absolutely not.
They open doors for reform, draw hearts toward goodness, and teach people practically how to enact reform—even if their names are not known, even if they do not take the stage, and even if people do not recognize their actions.
Yet people feel the effects of their reform. Allah Almighty wills their concealment, as in the hadith of the pious who remain hidden—they accomplish everything without seeking recognition among creation.
“Take my hand, O my master, and hold it for tomorrow. Before my Lord, speak and mention the name of the poor before the Noble Messenger. Be the intercessor for the captive before your Lord, Bilal.
My Lord, grant peace and blessings upon the most noble Prophet, descended to be with Ja‘far, and spoke in the presence of Ja‘far, renowned for his beauty and resemblance.
When you witness the character and futuwwa of Ahl al-Bayt, you understand the Prophet’s statement that they are indeed a ship of salvation.
When people are overwhelmed by confusion and trials, the character of Ahl al-Bayt lifts them from these pitfalls—this is the meaning of a ship of salvation.
There is no doubt that these accounts—owing to the truthfulness of their people, their intimate nearness to Allah, and the purity of the path between them and our master, the Messenger of Allah,
and between the Messenger of Allah and his Lord—are such that merely hearing of their noble traits draws one into nearness to Allah, in light of the verse, “Indeed, those who pledge allegiance to you are only pledging allegiance to Allah.” This is the secret of reform in our time.
The contemporary person needs to emulate their noble character, for it derives directly from the ethics of their grandfather, the Prophet (PBUH). This is exactly what we need in our lives today.
They shunned extravagance, inheriting this from the Prophet (PBUH). He lived focused on the Hereafter, disregarding worldly adornments, saying: “Life is for the Hereafter; forgive the Ansar and the Muhajirun.”
They inherited this virtue, and we have seen it in living examples among our forebears. Once, the Prophet Muhammad (PBUH) received a gift from Ma‘di Karb, a king among the Arab rulers.
He sent a cloak worth thirty camels, which in today’s terms would be several million pounds. The Prophet (PBUH) wore it only once. The Companions were astonished by its quality.
He told them, “There are better garments in Paradise like that of Sa’ad,” then removed it and gave it to Ja‘far ibn Abi Talib. Ja‘far wore it once to inspect it. Ahl al-Bayt are distinguished by their noble appearance.
And when they wear something elegant, it shines like the moon. Ja‘far went to the Prophet (PBUH) wearing the cloak, and the Prophet said: “O Ja‘far, I did not give this for you to wear; I gave it so that you might gift it to your brother, the Negus.”
The Negus, the king of Abyssinia, deserved a garment befitting royalty. The Prophet emphasized: “We are not kings, Ja‘far. I am a Prophet, and you are Imams. This is for a king to wear, not for us.”
He instructed him to give it to the Negus. Even when the world offered Ahl al-Bayt luxury, they remained modest in their dress and lifestyle. The worldly pleasures never entered their hearts.
This is the example we urgently need in our time. Most people, and especially many young people, when they seek someone to explain a religious matter or attend a lesson,
they are not just looking for knowledge; they are seeking comfort and reassurance. They feel the weight of the world pressing down, do they not?
Whether from fatigue in their studies, work, life, or social obligations, they are searching for a way to draw closer to Allah and for beneficial knowledge.
But above all, they are seeking a sense of embrace, tranquility, peace, and warmth. This, you find in the noble Ahl al-Bayt, among the practicing scholars, and certainly in other righteous people as well—but in Ahl al-Bayt and the Imams, it is especially manifest and distinct.
All the values, attributes, and morals of the Prophet (PBUH)—truly, you exemplify noble character—these are the very qualities of Ahl al-Bayt. The Prophet’s virtues were shared and transmitted among Ahl al-Bayt through spiritual and moral inheritance.
Each of them inherited something: some inherited generosity, some courage, some helping people, some patience. The Prophet’s inheritance is abundant in these values and principles.
Some took from it like a stream, some like a river, some like a sea, and some like an ocean.
My teacher used to tell me, “I do not go to anyone unless I know their biography, unless I know their character. Once I know this, I listen about them, I try to emulate them. What I emulate, I take from their morals.” That’s how their character was—all of them.
All of it was mercy, all of it was love, all of it was kindness, all of it was compassion for those around them. I did not see anyone judge anyone else. For example, Sayyida Nafisa had a Jewish neighbor, and they would leave their disabled daughter with her,
while they went about their affairs or went to the market. Once, one of her well-known blessings occurred: she was performing ablution and some of the water fell on the daughter. The child moved after being unable to do.
That movement was part of her blessing, and it became the reason for the Islam of the Jewish man, his wife, and his daughter. She had been taking care of the daughter until the father and mother returned.
Where could you find more than that—more coexistence, more love, more ethics? We take this from the life of Ahl al-Bayt; they were like that.
So, when they are like that, and we love them—even if we do not know how to act like them—we can take from their blessings and influences, so that we become similar to them.
O Allah, send Your prayers and peace upon our master Muhammad and upon the family of our master Muhammad, whom Allah made the love of them among the greatest matters of religion.
Despite the many stories about their virtues and noble character, people today are cautious and fearful of becoming attached to them. This is due to some historical accounts circulated by certain individuals, which create a psychological barrier between us
and the reality of their morals, peace be upon them.
History books have transmitted reports, and as they say, every victor writes his own history and records the history of those he defeated according to his perspective. Each one distorts the story of the one they conquered. This is how history has been written from the beginning.
We, however, have a Shar’i (legitimate) history and a worldly (conventional) history. The Shar’i history is found in the Qur’an and Sunnah; it is legitimate and cannot be changed by worldly historical events that people circulate.
Allah, Glorified be He, says to His Prophet in the Qur’an, in Surah Al-Fath: “Indeed, Allah was pleased with the believers when they pledged allegiance to you under the tree”—a final Qur’anic statement.
Then someone comes and says, “These are the Companions of the Prophet; they betrayed the Prophet, they harmed Ali ibn Abi Talib, they harmed…” I say, I believe the words of Allah, which falsehood cannot approach from before or behind.
One can rely on its preservation—or perhaps a few historical events recorded in history books. A reasonable person knows where to turn. This is present in the Qur’an when Allah, Glorified be He, says…
“Say, I do not ask you for it any reward except affection for near relatives.” Indeed, Allah intends to remove impurity from you, O Ahl al-Bayt, and purify you thoroughly. And the Prophet says, “My Ahl (family) will remain until the Day of Resurrection, and my Ahl will remain with the Qur’an until the Day of Resurrection.”
They will not separate until they return to me at the Pool (of Al-Kawthar). Then someone else comes and says, “The Ahl al-Bayt are not obedient, the Ahl al-Bayt are innovators…” I say, I believe the words of Allah and His Messenger. Do I believe the words of history, writings, and events instead?
Our master Ali, by consensus, even though he was the fourth Caliph, he also did not receive the full rights of Ahl al-Bayt. After him, Ahl al-Bayt also did not receive their due, as if people intentionally oppressed them.
So people have always been hesitant to draw close to them, fearful even of being accused of partisanship (Shi’ism) or of showing allegiance. Imam Al-Tabarani, despite his high standing in hadith and scholarship, faced such concerns.
Some accused him of Shi’ism because he always cared about the events of Ahl al-Bayt, even though, respected scholar, the experts in hadith confirmed that he was upon the upright path of the Ahl al-Sunnah wa’l-Jama’ah.
But these fears made people conceal their love for Ahl al-Bayt. Even if they were influenced by them, they did not speak of it. The distancing of people from their biography has always been the case, except for the true lovers and devoted.
The greatest success of our enemies was that they attacked our role models—they undermined our Sheikhs, attacked our scholars, and challenged our rulers. They created a wide gap between the people. They convinced people today
that the problem lies with the rulers. All the people are against the rulers, while in reality, the problems among the people are greater than the problems with the rulers. They have convinced people today that all scholars are merely scholars of authority—do not listen to them.
They persuaded people that those Sufi Sheikhs, these nurturing guides, are all charlatans and deluded. They also convinced people that simply approaching Ahl al-Bayt makes one a Shia.
They spread the idea that the Companions were monsters who raped, killed, and schemed. All of this—consider the purpose—is meant to undermine the role models of guidance.
They even went so far as to target the Prophet (PBUH) himself. This is the hidden agenda. That is why we must hold firmly to our exemplary figures.
This is how true role models function. If we look back at the Imams of Ahl al-Sunnah—Abu Hanifa, Malik ibn Anas, al-Shafi‘i, Ahmad ibn Hanbal—and study their lives, and how they interacted with the people of their time from Ahl al-Bayt, we will understand that we, the people of Ahal Al-Sunnah wa Al-Jama’ah,
possess a unique understanding in our approach to Ahl al-Bayt of the Prophet (PBUH) and his Companions. Had we recognized this principle, many of the schemes by those who aim to exploit this issue
Politically, stir conflict, or divide Muslims under the banner of Ahl al-Bayt would have failed. A narration comes from Imam Ali ibn Abi Talib in which the Prophet said to him:
“Two people will enter Hell because of you, O Ali: one who loves excessively and one who hates.” Unfortunately, this seems to repeat, as if this scenario continues to unfold within the Ummah. The wise are those who follow the middle path, adopt a balanced approach, and avoid extremes.
One should follow this path and avoid the other, and refrain from engaging in disputes—especially over historical matters and what is recorded in history books.
The virtues of Ahl al-Bayt of our Prophet are evident through their self-discipline and striving to be among the righteous. Their actions are also connected to the special status they hold.
Among all the Prophets, the Prophet has a unique distinction granted by Allah: whoever loves him approaches Allah through him.
The Prophet never stood between people and Allah. For example, people were misled by Jesus, elevating him to divinity or calling him the Son of Allah.
But the Prophet has no independent divinity. If people focus on him, their focus is truly on Allah. He is the only Prophet for whom devotion to him leads directly to devotion to Allah.
The Qur’an confirms this: Allah says, “Those who pledge allegiance to you, pledge allegiance to Allah.” He also says, “The movement of your hand is only by Allah’s command; you did not throw when you threw, but Allah threw.”
This, too, is part of what distinguishes the righteous Ahl al-Bayt. Their example reflects the Prophet’s noble character, combined with piety and righteousness.
Ahl al-Bayt hold a special place in the Prophet’s life. Those who were his pillow, his resting companions, his drinking companions, and his playmates—how can we deny their merit, their love for the Messenger,
and their deep connection to him? Shaykh Salih al-Ja‘fri, one of the great righteous scholars, emphasized: do not deny the hidden significance of the Prophet’s family. They are from the light of their grandfather, and they carry their own unique spiritual reality.
The special status of Ahl al-Bayt is affirmed by the words of Allah Almighty: “God only desires to remove impurity from you, O People of the Household, and to purify you thoroughly.” Their nature is inherently inclined toward righteousness and goodness.
They possess a magnetic quality of acceptance. Whoever aligns themselves with Ahl al-Bayt and prepares accordingly will be more readily trusted and accepted by people, for they are considered closer—they are the family of the Prophet.
Their presence is thus a sign of enduring goodness, and people often accept guidance from them more than from others.
O my Lord, send prayers and peace, always and forever, upon the Prophet and all his Ahl al-Bayt.
Do not deny the hidden significance of the Prophet’s family—they are of the light of their grandfather and come with their own unique spiritual reality.
It is as if they are part of him, and their father is the gateway to knowledge—Ali, the champion of the nations.
O my Lord, send prayers and peace, always and forever, upon the Prophet and all his Ahl al-Bayt.
The special status of Ahl al-Bayt of our Prophet means that they carry a greater responsibility than others.
They must embody righteousness and follow the path of their grandfather. When they do, goodness will manifest through them for the nation of the Prophet.
This is the essence of mercy and the multiplication of goodness linked to blessings—and this will be the topic of our next episode, by the will of Allah.
