In the Name of Allah, the Most Merciful, the Compassionate.
“Say, O Prophet, ‘I do not ask you for a reward for this message—only honor for our kinship’” (Qur’an 42:23).
In Morocco, the Sharifs—those who trace their lineage to the Messenger of Allah (PBUH)—hold a status that is well known, protected, and sacred, even among the general public.
One day, my grandfather—the Imam, knower of Allah, and spiritual pole, Sidi Muhammad al-Siddiq—was in the Grand Mosque giving a lesson, accompanied by his disciples.
It was his custom that whenever he met someone of Prophetic lineage, he would humble himself completely—showing total humility—honoring him, drawing him close, giving him whatever he wished, and even kissing his hand.
As he was leaving the Grand Mosque with his disciples, they encountered a man from the Ashraf who was in a state of extreme drunkenness.
Despite being an Imam known for his dignity, majesty, and reverence, my grandfather stepped out from the group, approached the man, and kissed his head.
Those present were astonished. The disciples—and even the poor people in the street—asked, “O master, why would you do this? This man is in such a state, yet you kiss his head, while you are the Imam, the knower, the Sheikh, and the guide.”
He replied, “I did not kiss his head; rather, I kissed his grandfather, the Messenger of Allah (PBUH) and his Household. This is a spiritual state—called al-wuqūf.”
Al-wuqūf is the state of recognizing that whoever traces his lineage to the Messenger of Allah (PBUH)—look to the root, not the branch. His root is his grandfather, our master, the Messenger of Allah (PBUH).
This is how it is in Morocco: in court cases or family disputes, if the matter involves one of the Ashraf, the other party will relinquish his claim out of reverence for the Messenger of Allah (PBUH).
Much is said today about how to deal with those who error among the Household of our master Muhammad (PBUH), and how some use the mistakes of a few as a pretext to diminish the virtue of the noble Ahl al-Bayt.
To understand such situations, we must first become acquainted with the concept of “thinking well of others” (husn al-Dhan).
O guide, travel gently,
And sing ahead of the caravan.
Within the caravan is one dear to me,
They have carried my heart away with them.
Who remains for me, who remains for me, if they have taken my heart?
Episode 9
Have a Good Thinking
Thinking well of Allah, the Almighty, is among the widest and most important of doors through which a servant enters states of safety, tranquility, and inner peace. We find this expressed in the words of the Prophet (PBUH).
When he entered the cave with our master al-Siddiq: “The second of two, while they were in the cave, he said to his Companion, ‘Do not grieve; indeed, Allah is with us’ Thereupon, Allah sent down His tranquility upon him.” (Qur’an 9:40)
This, then, is among the fruits of having thinking well of Allah, Glorified and Exalted.
I recall a time when there was a great trial, and a man came to one of our Sheikhs and said, “My master, we are lost. Matters have become overwhelming, and we no longer know where the truth lies. What should we do?”
The Sheikh responded, “My son, whoever remains firm on the path of Allah is never lost. Is it possible to be lost while you are with Him? It is not. If you feel lost, then examine yourself, observe your state with Allah Almighty, and think well of Him.”
Thinking well of people comes from thinking well of Allah. That is why, in the Qudsi hadith, Allah says: ‘I am as My servant thinks of Me.’ How is that? ‘I am as My servant thinks of Me.’
Our Sheikhs always tell us: Nothing befalls you except what first (actions) rose from you.
As for the widespread mistrust in our time, it is not specific to Ahl al-Bayt; rather, it has become a general trait among people. Due to difficult living conditions, love of this world has seeped into people’s hearts and placed a veil upon them.
As a result, people no longer judge matters by sound standards. When one deals with people today—especially in family and social disputes—one finds a serious distortion in perspective.
The balance is completely off, even in the simplest issues concerning a person’s home, himself, and his children.
What does “thinking bad of others” lead to? It leads to doubt, breeds mistrust, and from it many problems emerge. Therefore, the one whose heart is dominated by negative suspicion is the one who suffers the most.
He loses trust in everyone, loses reassurance, and loses inner peace.
Thus, harboring negative suspicion toward people—including Ahl al-Bayt of our master Muhammad (PBUH)—is a result of harboring negative suspicion toward Allah, Glorified and Exalted is He.
Negative suspicion leads to the loss of respect and appreciation for people in general—not only for Ahl al-Bayt. Today’s extremists, after rising on the platforms of media, have spread a spirit among Muslims,
people weak in knowledge and weak in understanding—who have become bold toward all who came before them. They have unleashed their tongues against the great scholars and diminished the unique virtues of the Messenger of Allah (PBUH).
Why do they see themselves as superior? They were raised upon the school of ‘Amr ibn Hisham—Abu Jahl. The reason the disbelievers opposed the Prophet (PBUH) was that they said:
Abu Jahl said: “We and the sons of ‘Abd al-Muttalib were like two racing horses. They fed others, so we fed others. They fought, so we fought. They spent, so we spent. Then they said, ‘From among us is a Prophet.’ How are we supposed to respond to this claim of Prophethood?”
They had no answer. This was the hidden reason behind Abu Jahl’s enmity toward our master, the Prophet—an inner, psychological resentment. Likewise, the hostility some people show toward Ahl al-Bayt comes from the same place. They say:
“What do you mean their grandfather is the Messenger of Allah (PBUH)?” Yes, their grandfather is the Messenger of Allah—meaning they are honored; Allah created them and granted them distinction.
Whoever looks with the attitude of “Why is he better than me?” is looking with whose gaze? It is the gaze of Iblis (Satan), who said, “I am better than him (Adam).”
O Allah, send blessings upon our master Muhammad, the Prophet, and upon his wives, the Mothers of the Believers,
and upon his descendants and his household, as You sent blessings upon our master Ibrahim. Indeed, You are Praiseworthy, Most Glorious.
If my own scale is distorted because I am fully absorbed in this worldly life, then what will happen when I weigh the Household of the Messenger of Allah on that scale? The scale is already broken; it is already unbalanced.
And what about when I weigh the great ones upon it? I find it distorted as well. Allah says in the Qur’an: “Is one who crawls facedown …” (Qur’an 67:22)
The one who walks fallen on his face—then the Prophet (PBUH), passes by—does he see the Prophet upright? No. He sees the Prophet inverted, because he himself is inverted.
He is upside down, so anyone who passes by—even the Prophet—is not seen as upright. That is why someone went to the Prophet (PBUH) and said, “Set things right.”
The Prophet replied, “Woe to you! Who would be just if I am not?” This shows the man’s inner distortion.
One manifestation of negative suspicion toward the Family of our master Muhammad today is doubting their lineage and claiming that those who trace themselves to the noble Ahl al-Bayt are liars and pretenders.
From childhood, praise be to Allah, we heard from our father and mother, and from the Sheikhs around us—especially the Sheikhs of our family—frequent reminders to preserve and honor our lineage.
Just as I now do with my young children: from the age of seven or eight, they begin to memorize their lineage. I say, “So-and-so, I am Muhammad, son of ‘Abd al-Rahman, son of ‘Alawi, son of ‘Abdullah, son of Husayn, son of Muhsin…”
And so on, back to the Messenger of Allah (PBUH). Then, we remind the children: “Do you know this grandfather of yours? He was a scholar, a saint, upright, and a memorizer of the Book of Allah.”
“This one was like this, and that one like that.” In this way, this lineage and chain are never broken for you.
The Prophet (PBUH) left among us lineages: of the Companions, of kinship, of the mothers, and of the Ummah connected to the Prophet—lineages that encourage good assumptions and carry spiritual significance.
These spiritual standings vary according to people’s faith and level of excellence. In how one views the Ummah, some show mercy, while others strike. Similarly, perspectives differ in how people view the Companions.
There is a perspective toward Ahl al-Bayt, a perspective toward the Mothers of the Believers, and a perspective toward the brothers of our master the Prophet (PBUH). Among the Prophets, there is both a bond and a connection.
He said, “That is my brother Yunus ibn Matta, the companion of Nineveh.” We honor and value these bonds and lineages for the sake of the Messenger of Allah (PBUH).
Out of the five or six billion people on earth, one will find that about a quarter are Muslims. Among them, hundreds of millions have a noble lineage to the Prophet (PBUH) through one of the Mothers of the Believers.
Why? Because over many centuries, through continuous intermarriage, even those who do not know their paternal lineage may still have a connection through the mother without realizing it. Thus, the Ummah of the Prophet (PBUH),
on the Day of Judgment, will possess both a physical and a spiritual lineage. For this reason, the entire Ummah is respected; every member of the Prophet’s Ummah is considered noble.
It is enough honor that they are connected to this Prophet (PBUH). Spiritual lineage is a distinction beyond all distinctions.
Joining the lineage of the Prophet (PBUH) can happen in two ways: either through physical lineage, which is established for Lady Fatimah (may Allah be pleased with her) and her children until Allah inherits the earth and all that is on it,
or through spiritual lineage. Spiritual lineage means embodying and practicing the character of the Prophet (PBUH), which Allah described: “And you are truly a man of outstanding character” (Qur’an 68: 4)
It means embodying the mercy of Prophet Muhammad, which Allah, Glorified and Exalted, said: “And We have not sent you except as a mercy to the worlds” (Qur’an 21: 107). It also means attaining the station of piety, as the Prophet (PBUH) said:
“The most pious among you are the closest to Allah.” In another narration, he said, “I am the most pious among you in relation to Allah.” Whoever attains this station of piety becomes the closest of creation to the Messenger of Allah (PBUH).
Lineage can be either physical, and at the same time joined with spiritual connection. Whoever attains this is complete in every age, just as it was for Lady Fatimah (may Allah be pleased with her).
And for our master Imam Ali (may Allah be pleased with him), and for Al-Hasan and Al-Husayn and their offspring from the first generation.
O Lord, send blessings upon the Prophet and his family. Allah, Allah. Peace and blessings spread from his fragrance. Allah, Allah.
O Lord, send blessings upon the Prophet and his family. Allah, Allah. Peace and blessings spread from his fragrance. Allah, Allah.
The Prophet (PBUH) said, “Salman is from us, Ahl al-Bayt,” because he was all piety, all devotion, all understanding, and complete renunciation of the world. Therefore, the Prophet said, “He is from us.”
Salman was on a journey seeking the truth. He had heard that our master the Messenger of Allah (PBUH) would appear in a land of palm trees.
He went and prepared himself, ready to receive the light of the Prophet (PBUH).
Even the great Sheikh Ibn Arabi says in Al-Futuhat, and we believe this noble statement about Salman: that all the descendants of Salman al-Farsi will join Ahl al-Bayt as an honor to their father.
If a man is from Ahl al-Bayt, his descendants are also considered part of them. Similarly, narrations state that Bilal is from Ahl al-Bayt, Suhayb is from the Ahl al-Bayt—subhanAllah, one Persian, one Roman, one Abyssinian.
But they attained this through what? Through spiritual lineage.
We learned from our Sheikhs, may Allah be pleased with them, that whoever accepts spiritual guidance (khidr) and believes, and treats every night as Laylat al-Qadr, striving diligently, every Muslim becomes a spiritual wali (friend of Allah).
All people are better than us until proven otherwise, and Allah knows best regarding the final outcomes and destination.
The Prophet (PBUH) said that every Muslim is a blessing. Every Muslim is a blessing, yet these blessings are lost when we fail to appreciate others, and when many spiritual meanings are neglected.
Lineage is recognized even with the smallest claim. People are entrusted with their lineages. If someone says, “I am so-and-so,” then they are noble. You are noble. There is no problem in this.
People are entrusted with their lineages. As long as someone claims it, we accept it. This will not harm you, because we are generally commanded to respect and honor all people.
We excuse everyone and love everyone. This matter will neither add to me nor take away from me in how I interact with them.
When you love Ahl al-Bayt, you will naturally love the entire Ummah of Allah—the obedient and the disobedient, those who follow you and those who do not—all of them, just as people once responded to Prophethood: “O Allah, guide my people, for they do not know.”
You will not harbor hatred in your heart, even toward someone who misunderstands; you may guide them, and if they understand, that is good.
Some may think that emphasizing the special status of the noble Ahl al-Bayt means they are infallible—but this is incorrect. Honor does not mean infallibility.
Our approach to Ahl al-Bayt, may Allah be pleased with them, is to first recognize that they are ordinary humans—but honored because Allah elevated them, as their grandfather is our master the Prophet (PBUH).
Whoever looks the Ahl al-Bayt and says, “They are just like us”—no, they are not entirely like us. In their humanity, yes, they make mistakes and have faults; otherwise, they would be Prophets.
The Prophet (PBUH) said that if Ibrahim (his son) had lived, he would have been a Prophet. After the Prophet (PBUH), no one from Ahl al-Bayt is infallible.
No one from Ahl al-Bayt is without sin. Some individuals may be specially protected, but being without sin is reserved for Prophets. Whoever claims that we believe Ahl al-Bayt are infallible is mistaken.
No one from Ahl al-Bayt is without sin. Some individuals may be specially protected, but being without sin is reserved for Prophets. Whoever claims that we believe Ahl al-Bayt are infallible is mistaken.
You might think we believe in their infallibility. No, we do not. But we do believe in their preservation and honored status.
When Allah, the Almighty, addressed the angels, saying, “I will place a vicegerent on the earth,” He meant humanity in general. Under humanity, there are many different kinds of people.
Ahl-Al-Bayt had a special share, and they possess what modern science might describe as the strength of chromosomes, genes, and inherited traits.
They have potential and readiness, but not all of them reach this level. They enjoy a special protection—the protection of closeness—but this does not change Shari’ah rulings or their purposes.
It is a unique distinction: Ahl-Al-Bayt, may Allah be pleased with them, possess by Allah’s grace a particular honor through this noble lineage, which varies from one person to another.
This varies with time and place, but it does not diminish their status or affect their special position.
No one among Ahl-Sunnah claims that Ahl-Al-Bayt are infallible, although the idea exists among Shia. Sunni scholars have never made this claim.
Even though Sunnis have written countless books on the virtues of Ahl-Al-Bayt, none have ever said they are infallible.
Because if we claim that Ahl-Al-Bayt of our master the Prophet (PBUH) are infallible, we would have to prove this for every generation—from Lady Fatimah (may Allah be pleased with her) to the appearance of Al-Mahdi.
This has not been done. We observe that some who claim lineage from Ahl-Al-Bayt of the Prophet (PBUH) may show minor or major faults.
So, we understand that they have protection (hifz), but not infallibility (‘ismah).
Protection does not mean one can commit forbidden acts simply because they are noble. It is a greater error to assume that someone noble is automatically free from sin.
The Prophet (PBUH) said, according to Sunni sources, “If Fatimah bint Muhammad were to steal—may Allah forbid—I would cut off her hand.”
Allah forbids. This is a lesson for the Ummah of the Prophet (PBUH): even someone from Ahl-Al-Bayt would be held accountable according to the law.
How much more for us, living many generations—over fifteen hundred years—after his mission (PBUH), after his passing, and while his presence remains among us (PBUH)?
We cannot assume that someone noble is exempt from accountability or protected from sin. We do not claim infallibility for them.
We face a tremendous responsibility because we must honor our Prophet (PBUH) by being rightly attributed to him—just like any father in this world. You are a father; these are your children; these are the families of each one of you.
A father loves that his children bring him honor, and it pains him if any of his children commit something shameful or disgraceful. If a child has a sound nature and good upbringing,
when a bad action occurs, he feels ashamed before his father, because he has exposed him to disgrace in front of people and dishonored his family publicly.
This feeling must arise in everyone affiliated with the Prophet: that you are responsible, accountable, and that people are commanded by Allah, Glorified and Exalted, to love you.
“Say: I do not ask you for any reward except love for my kinship.” Allah told Muslims to love them. People worship Allah through loving us, yet we must not be unworthy of this love. This is the great and heavy responsibility.
This applies to everyone affiliated with Ahl al Bayt of the Prophet (PBUH).
That is why the Prophet (PBUH) said: “Our foremost is foremost, our moderate will catch up, and our wrongdoer is forgiven.” This is a general standard that applies to all. Yet, the Prophet granted Ahl al Bayt a special distinction.
“No one among women will be judged by lineage alone—people are judged by their deeds, and you will be judged by your lineage.” He commands deeds from them, but this does not diminish or change the reality; the special status remains.
This status remains even for those who fall short. “Our wrongdoer is forgiven.” We must take matters on the basis: “Our foremost is foremost, our moderate will catch up, and our wrongdoer is forgiven.”
We see among Ahl al Bayt those who commit minor and major sins—some may not pray—but Allah, Glorified and Exalted, tests them abundantly. You may see them suffer severe illness before death,
or Allah tests them by taking their wealth or children, to purify them completely through trials, just as gold is purified from impurities by fire.
If Ahl al Bayt of our master Muhammad are not infallible, how do we deal with those among them whom Allah has decreed will commit sins?
No Muslim, nor anyone among Ahl al Sunnah, claims that Ahl al Bayt are infallible. And we are not commanded to love them because they are righteous—loving righteousness is general.
I love every righteous person among Muslims. We are responsible even for non righteous Muslims: to love them, wish them good, and love all who say “There is no god but Allah.” But Ahl al Bayt have a special obligation.
Allah commands it, and the Prophet commands it: “Love Ahl al Bayt for my love.” I do not love a person and then, if their children go astray after them, abandon them or hate them. On the contrary, I say: these are the children of my beloved.
I will strive to guide them, reform them, advise them, and pray for them, just as I pray for my own children.
In his time, Sheikh Abdul Qadir al Jilani, may Allah be pleased with him, was told about a man from Ahl al Bayt. They said that so-and-so does this and that and the other. He instructed his beloved followers and disciples
to increase their supplications for this man. He said: “As you wish for the Prophet (PBUH) to intercede for you, one of the greatest ways for a servant to attain the intercession of the Prophet (PBUH)
is to pray for Ahl al Bayt—for their well-being, acceptance, guidance, repentance, and for them to embody the complete Muhammadan character.”
We are all deficient; we all commit sins. No one is perfect. So, even if someone falls short, there must be a spark, a connection between him and Allah.
Even if he falters and returns again, there should be a spark from our master, the Prophet (PBUH), to guide him back. They will not remain astray, by the will of Allah. This is a trust in them.
Therefore, we deal with the outward appearance: even if someone falls short or sins, that is between him and Allah. The most important thing is: what is his character?
How does he treat me? How will I treat him? But I have no concern with judging him.
Therefore, we must have good expectations of Allah, Glorified and Exalted, and of His creation, because first, we do not know the hidden realities or the secrets of hearts, and second, we do not know the fate of people.
We do not know what will be the end of this person, nor do we know what will be my own end. We must have good expectations of people.
We must show proper etiquette toward Ahl al Bayt of the Prophet (PBUH). We must not quarrel with them or reproach them for sins, because they are related to the master of creation, and Allah forbids that they enter Hell.
Whoever is connected to the light of the Prophet (PBUH) and to his Household,
why should we compare them to others—this one is noble yet steals, this one is noble yet commits adultery? Why make such judgments? Why say: “this one is noble yet gives charity, this one is noble yet worships, this one is noble yet feeds, this one is noble yet fears Allah,” as if we want to expose Ahl al Bayt?
It is as if you are stripping Ahl al Bayt bare—that is not a good intention. Look, our master, the Prophet (PBUH), said: “A Muslim to another Muslim is like a constructed building,” and other hadiths describe it as like “one body.”
In the body, there is a head and face, which are the most honorable parts, and parts of the body that must be covered. The community of the Prophet must cover those who commit adultery, theft, or other sins.
How much more, then, should one from Ahl al Bayt be covered, out of respect for the sanctity of the Prophet Muhammad (PBUH)?
Ahl al Bayt, in the sight of Allah, hold a rank so great that even the majesty of Allah is beyond full description. They are the highest in lineage and status among creation, and the best of people after the Messengers.
As the sayings go, people honor those deserving of respect. Whoever visits the daughters of Fatimah (peace be upon her) sincerely during a visit,
on the Day of Reckoning, they will all be saved from punishment.
We are content, O children of Fatimah (peace be upon her). We are content with love for you that pleases our Prophet (PBUH).
The Prophet (PBUH) said: “Fatimah is a part of me. Whoever harms her harms me.” This hadith makes clear the seriousness of harming or speaking ill of the children of Lady Fatimah (peace be upon her).
The Prophet’s feelings are infallible; his sense of harm is tied to Fatimah, the head of Ahl al Bayt. This means that our love for Ahl al Bayt is an act of faith, a sign of our devotion.
Hating Ahl al Bayt harms the one whom the Prophet (PBUH) said: “Harms me whoever harms her.” If you harm or oppress them, you harm the Prophet (PBUH). Whoever harms the Prophet is destined for Hell—a terrible fate.
Allah said about Ahl al Bayt in the Qur’an: “Allah only intends to remove the causes of eveil from you, O people of the household, and to purify you fully.” They are pure, and they only reside in pure hearts. To approach and receive their light, one must first purify one’s own heart.
The pure only reside in a pure place. If they find a place impure, they leave it. When they find a pure place—a heart that loves them—they settle there.
They choose hearts that love them. If they find a pure heart, they accept it and dwell in it, and Allah bestows blessings through them. But if the heart is impure, filled with suspicion, even toward oneself or one’s family,
one may even doubt his own family due to one’s own sins.
You may say: “This person is from Ahl al Bayt, but he does not pray.” No, my dear, that is between him and Allah. You must recognize the Muhammadan light and perfection in him, treat him respectfully, and maintain family ties.
Because he is related to Ahl al Bayt, you are commanded by the Qur’an and Sunnah to uphold the ties of the Prophet (PBUH) and leave judgment to Allah.
All creation will witness their rank and purity on the Day of Resurrection, as clearly as the verses of the Qur’an.
The Prophet (PBUH) said, after mentioning that he left us the Qur’an and Sunnah: “Allah, Allah, in my Ahl al Bayt. I entrust you to Allah regarding my Ahl al Bayt,” repeating this thrice. The Prophet (PBUH) emphasized: I entrust you with my children.
He did not say: “Only the righteous among them” or “only the scholars.” On the contrary, one draws near to Allah by loving anyone from Ahl al Bayt.
Their relationship with Allah is between them and Allah alone. I have no knowledge of their ultimate state. My duty is to love them, pray for them, and if I can serve or assist them, I do so to draw closer to Allah.
One can feel, with the heart of the Prophet (PBUH), how he would regard you, as you pray for his children and dedicate yourself to loving Ahl al Bayt in every time and place.
And to honor Ahl al Bayt of the Prophet (PBUH).
My Sheikh taught me: enter to your Lord through the door of love. Then you will truly love truth and creation.
Through love, I reached my own soul. Through love, I recognized Allah. Our Sheikhs taught us that love binds the spiritual path and its branches, according to the breaths of all creation.
All of them, from the Prophet (PBUH), seek to draw blessings like a sip from the ocean or a drop from the rain.
Love for Ahl al Bayt of our master Muhammad (PBUH) means honoring them in all circumstances and avoiding any speech that would harm them.
Because harming them is harming the Prophet (PBUH). If one wishes to speak about them, there are countless positive aspects to share.
For example, their role in preserving and serving Islamic knowledge across the ages. This will be the topic of our next episode, by the will of Allah.
