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Discussion: Moulay Idriss, The Imamate of Ahl-ul-Bayt in al Maghrib after the massacre in the battle of Fakhkh against the Zaydi Revolt (169/786)

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    Par défaut Moulay Idriss, The Imamate of Ahl-ul-Bayt in al Maghrib after the massacre in the battle of Fakhkh against the Zaydi Revolt (169/786)

    اَلحَمدُلِلهِ رَبِ العَلَمِينَ ؕ وَالصَّلَوةُ وَ السَّلَامُ عَلَى سَيِـّـدِ المُرسَلِين
    اَمَّا بَعدُ فَاَعُوذُ بِاللهِ مِنَ الشَّيطَنِ الرَّجِيمِ

    بِسمِ اللهِ الرَّحمَنِ الرَّحِيم




    السلام عليكم ورحمة الله تعالى وبركاته

    Asalamu 3alaykum wa rahmatullahi wa barakatuh







    *






    Moulay Idriss,

    The Imamate of Ahl-ul-Bayt in al-Maghrib

    after the massacre in the battle of Fakhkh

    against the Zaydi Revolt






    *



    The Idrissid Dynasty: Establishers of the First Islamic State of Imamate with the Capital in Fez




    "The (Islamic) religion will continue until the Hour, having Twelve Caliphs for you, all of them will be from Quraysh." (Sahih Bukhari: 89.329 2; Sahih Muslim: 20:4477; Tirmidhi 2:45; Ahmad 1:398)


    There are within Moroccan style of Islam three major types of legitimation: the Quran (including its extension by the Hadithsayings of the Holy Prophet), the consensus of the community (Ummah), and the line of succession (wirata). The Quran is repository of the divine word, publicly available, not incarnated in any one person, group, institution, or policy, and hence capable of sitting in judgement on any one of them. Another important form of legitimation is the consensus of the community. In Islam, this approach has complemented rather than opposed the Quran. Legitimacy of the community was invoked only for the supplementing of divine truth by interpretation where interpretation was required, rather than as an independent and equally powerful source. In practise, the Quran required scholars (ulama) to read it and consensus to interpret it, and hence, concretely speaking, the authority of the ulama as religious scholars, and that of the community as interpreters of the Words, were in harmony. But there is a third type of legitimation within Moroccan Islam, that of succession. Succession can be either physical or spiritual, and sometimes one genealogical line may employ both physical and spiritual links. Therefore, the aspect of sharifism concerns the relative valuation of ascribed (mawhub) versus acquired form of status (maksub); {Verily Allah intends to keep off from you every kind of uncleanness O People of the House (Ahl al-Bayt), and purify you with a perfect purification} (Quran 33:33). The belief that descent from the Prophet (peace and blessing be upon him and his family) is a necessary and sufficient proof of religious or political authority was widely accepted by Muslims after his departure. This practice developed in Morocco as the result of the career of Imam Idriss b. Imam Abd Allah al-Kamil b. Imam Hassan al-Rida b. Imam Hassan al-Mujtaba b. Imam Ali b. Abi Talib and Sayyida Fatima al-Zahra (peace be upon them).

    Dernière modification par talib abdALLAH ; 08/09/2019 à 19h26.

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