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73-623: The Royal Guard traces its origins to the former Black Guard ( 'Abid al-Bukhari ). The 'Abid al-Bukhari was created on the orders of the Alawi sultan Moulay Ismail in 1699. It was a military corps of black slaves organized into permanent infantry and cavalry units. The corps was unofficially referred to as the "Black Guard" because its members were recruited from the Haratin , a black people from southern Morocco and/or originally from Sub-Saharan Africa, as well as from other black inhabitants of

146-529: A basis for sunnah independent of hadith", working around problem of hadith authenticity raised by modernist and Western critics, while reaching back to pre-al-Shafiʿi meaning of sunnah. In the 1960s, Fazlur Rahman Malik , an Islamic modernist and former head of Pakistan's Central Institute for Islamic Research, advanced another idea for how the (prophetic) sunnah—the normative example of Muhammad—should be understood: as "a general umbrella concept" but not one "filled with absolutely specific content", or that

219-510: A basis not only for major laws and rituals in Islam like how to pray salat , but for "even the most mundane activities", such as the order in which to cut fingernails or the proper length of a beard. In the pre-Islamic period, sunnah was used to mean "manner of acting", whether good or bad. During the early Islamic period, the term referred to any good precedent set by people of the past, including both Muhammad, and his companions. In addition,

292-483: A powerful military contingent under the reign of Moulay Slimane (r. 1792–1822), but they were no longer the sultan's only pillar of military strength. Slimane took measures to curtail their power, such as recruiting tribal levies (as had been common practice before Isma'il's reign) to act as a counterbalance. Some of the 'Abid continue to hold powerful positions in both central and local government. Meknes continued to be one of their main bases during this period. During

365-458: A turn away from the "detailed precedents in civil and political affairs", called for by traditional hadith, "for if worldly matters require detailed prophetic guidance, then every age will require a new prophet to accommodate changing circumstances". With de-colonialization in the late 20th century, a new Islamic revival emerged. Activists rather than theorists, they sought "to restore Islam to ascendency", and in particular to restore Sharia to

438-534: A unified Moroccan state as the absolute authority in the land, independent of any particular group within Morocco – in contrast to previous dynasties which relied on certain tribes or regions as the base of their power. He succeeded in part by creating a new army composed of slaves whose loyalty would be to him alone. In 1699, he gave orders to enslave all black Africans in Morocco, even those who were born free or who were Muslim, and, consequently, he violated two of

511-477: Is "empty of references to specific cases" when mentioning "Sunnah of the Prophet". Daniel Brown states that the first extant writings of Islamic legal reasoning were "virtually hadith-free" and argues that other examples of a lack of connection between sunnah and hadith can be found in: According to one source (Ahmad Kazemi Moussavi and Karim Douglas Crow), early Sunni scholars often considered sunnah equivalent to

584-617: Is an Arabic word that means: Its religious definition can be: Islam Web gives two slightly different definitions: It was first used with the meaning of "law" in the Syro-Roman law book before it became widely used in Islamic jurisprudence. In the context of biographical records of Muhammad, sunnah often stands synonymous with hadith since most of the personality traits of Muhammad are known from descriptions of him, his sayings and his actions from hadith. According to Seyyed Nasr,

657-406: Is binding on Muslims – al-sunna al-hudā . The literalist Zāhirī school disagrees holding that there was no sunnah whose fulfillment is not rewarded or neglect punished, while classical Islam holds that following non-binding al-sunna al-ʿādīyah is meritorious but not obligatory. Sufis see the "division between binding and non-binding" sunnah as "meaningless". Muhammad is al-insān al-kāmil ,

730-586: Is currently organized as a Regiment of 6,000 troops as follows; The King is always accompanied by units of the Royal Guard whenever he is on Moroccan soil. All members of the Royal Guard wear a red beret . Red full dress uniforms of traditional style (white in summer) are worn by both cavalry and infantry on ceremonial occasions. The King is also protected by two other units of the Royal Moroccan Army. They are, however, not an official part of

803-594: Is no escaping these; rather, this includes every area of behavior [ ʿādāt ]. In the 19th century, "social and political turmoil" starting with the decline of the Mughal Empire , caused some Muslims to seek a more humanized figure of Muhammad. The miracle-performing "larger than life" prophetic figure was de-emphasized in favor of "a practical model for restoration of the Muslim community", a virtuous, progressive social reformer. Nasserist Egypt, for example, celebrated

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876-467: Is not to be trusted, then the Quran itself is open to suspicion." Since the Quran is not, the sunnah must be trustworthy. The minority argument against the sunnah of Muhammad being divine revelation ( waḥy ) goes back to the ahl al-Kalam who al-Shāfiʿī argued against in the second century of Islam. Their modern " Quranists ", the modern successors of the ahl al-Kalam , argue that the sunnah falls short of

949-540: Is what all the Muslims of Muhammad's time supposedly saw, followed and passed on to the next generations. According to classical Islamic theories, the sunnah are documented by hadith (the verbally transmitted record of the teachings, deeds and sayings, silent permissions or disapprovals of Muhammad ), and alongside the Quran (the book of Islam ) are the divine revelation ( wahy ) delivered through Muhammad that make up

1022-512: The guich tribes and some of the Amazigh (Berber) tribes that the sultans also relied on. Abdallah , one of the most successful rulers during this conflicted period, was initially supported by the 'Abid but eventually made enemies of them after 1733. Eventually he was able to gain advantage over them by forming an alliance with the Amazigh tribe of Ait Idrasin, the Oudaya guich tribe, and

1095-455: The ummah " (Muslim community) through the consensus of the Muhammad's companions and through their perpetual recitation. Consequently, Ghamidi sees this more limited sunnah of continuous practice as the true sunnah – equally authentic to the Quran, but shedding orthodox sunnah and avoiding problematic basis of the hadith. Sufi thinkers "emphasized personal spirituality and piety rather than

1168-411: The "Slaves of Bukhari" because Sultan Isma‘il emphasized the importance of the teachings of the famous imam Muhammad al-Bukhari , going so far as to give the leaders of the army copies of his book. This military corps, which was loyal only to the sultan, was one of the pillars of Isma'il's power as he sought to establish a more stable and more absolute authority over Morocco. After Isma'il's death,

1241-432: The "golden age of classical Islamic jurisprudence", the "ancient schools" of law prevailed. The traditions not directly sourced from hadith or practice of Muhammad and instead traced solely to some Sahabah were also acknowledged as a source of jurisprudence. These were regarded by scholars of Islam – such as Nawawi – as "unrecorded hadith" which, while not explicitly attributed to Muhammad himself – were clearly practiced by

1314-753: The "imam of socialism" rather than the cosmic "perfect man". One who argued against the idea of sunnah as divine revelation, and for the idea that Muhammad's mission was simply to transmit the Quran was Ghulam Ahmed Perwez (1903–1985). He quoted the Quranic verse "The messenger has no duty except to proclaim [the message]" (Q.5:99), and pointed out several other verses where God corrects something Muhammad has done or said (8:67), (9:43), (66:1), thus demonstrating Muhammad's lack of supernatural knowledge. This era of rapid social and technological change, decline of Muslim power, and replacement of classical madhhab by Western-inspired legal codes in Muslim lands, also suggested

1387-535: The Black Guard became one of the most powerful factions in Moroccan politics and played the role of kingmakers during the period of turmoil that followed. Over the course of the later 18th century and the 19th century their role in the military was progressively reduced and their political status varied between privilege and marginalization. Their descendants eventually regained their freedom and resettled across

1460-532: The Last Day, and remembers Allah often. The teachings of "wisdom" ( hikma ) have been declared to be a function of Muhammad along with the teachings of the scripture. Several Quranic verses mention "wisdom" ( hikmah ) coupled with "scripture" or "the book" (i.e. the Quran) – al-kitāb wa al-ḥikma . Mainstream scholars starting with al-Shafi'i believe hikma refers to the sunnah, and this connection between sunnah and

1533-605: The Messenger. Which appears in several verses: 3:32 , 5:92 , 24:54 , 64:12 Your fellow man is neither misguided nor astray. Nor does he speak of his own whims. Since We have sent you a messenger from among yourselves—reciting to you Our revelations, purifying you, teaching you the Book and wisdom, and teaching you what you never knew Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and

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1606-503: The Muhammad had made a specific statement—but this did not make them fraudulent or forgeries, because if "Hadith verbally speaking does not go back to the Prophet, its spirit certainly does". Instead these collections of ahadith of al-Bukhari and al-Muslim's were ijma (consensus or agreement of the Muslim scholars—which is another classical source of Islamic law). Doing so, they follow the spirit of Muhammad's mission, and "resurrect"

1679-579: The Prophet Muhammad himself" ( sunna al-nabawiyyah ). The ancient regional schools of law, located in several major cities of the new Arab empire of Islam, including Mecca , Kufa , Basra , and Syria, had a more flexible definition of sunnah than is now commonly used. This being the "acceptable norms" or "custom", which included examples of Muhammad's companions , the rulings of the Caliphs , and practices that "had gained general acceptance among

1752-430: The Prophet are apocryphal or at least are of dubious historical authenticity" (according to Abou El Fadl). "In fact, one of the most complex disciplines in Islamic jurisprudence is one which attempts to differentiate between authentic and inauthentic traditions." Islam jurists divide sunnah into that which has no legal consequences – al-sunna al-ʿādīyah (the "personal habits and preferences" of Muhammad); and that which

1825-494: The Quran is evidence of the sunnah's divinity and authority. Therefore, along with the Quran, the sunnah was revealed. Modern Sunni scholars have examined both the sira and the hadith in order to justify modifications to jurisprudence ( fiqh ). Hense, the imitation of Muhammad helps Muslims to know and be loved by God. Another piece of evidence for the divinity of the Sunnah—according to its supporters—are verses in

1898-455: The Quran that refer to revelations not found in the Quran. For example, there is no verse mentioning the original direction of prayer (the qibla ) in the Quran, but God in the Quran does say He appointed the original qibla ( 2:143 ). Other events mentioned in the Quran that already happened without Quranic command or description include a dream in which Muhammad would enter Mecca ( 2:231 ); Muhammad's marriage to Zayd's ex-wife ( 33:37 ); and

1971-501: The Quran", hadith has also been said to "rule over and interpret the Quran". Al-Shafiʿi "forcefully argued" that the sunnah stands "on equal footing with the Quran" (according to scholar Daniel Brown), both being divine revelation. As Al-Shafi'i put it, "the command of the Prophet is the command of God" This, though, contradicts another point Shafi made, which was the sunnah was below the Quran. Sunnah of Muhammad outranked all other, and "broad agreement" developed that "hadith must be

2044-487: The Royal Guard. These are: Black Guard The Black Guard or ‘Abid al-Bukhari ( Arabic : عبيد البخاري , lit.   'Slaves of al-Būkhārī '; also known as ‘Abīd ad-Dīwān "slaves of the diwan ", Jaysh al-‘Abīd "the slave army", and ‘Abid as-Sultan "the sultan’s slaves") were the corps of black-African slaves and Haratin slave-soldiers assembled by the 'Alawi sultan of Morocco , Isma‘il ibn Sharif (reigned 1672–1727). They were called

2117-461: The basis for authentication of any sunnah", (according to M. O. Farooq). Al-Shafiʿi's success was such that later writers "hardly ever thought of sunnah as comprising anything but that of the Prophet". While the earliest Muslim lawyers "felt no obligation" to provide documentation of hadith when arguing their case, and the sunnah was not recorded and written during Muhammad's lifetime, (according to scholar Khaled Abou El Fadl ), all this changed with

2190-513: The biography of Muhammed ( sira ). As the hadith came to be better documented and the scholars who validated them gained prestige, the sunnah came often to be known mostly through the hadith, especially as variant or fictional biographies of Muhammad spread. The golden age, starting with the creation of the Hanafi , Maliki , Shafi'i , Hanbali , and other schools of fiqh in the second century of Islam, limited sunnah to "traditions traced back to

2263-609: The bulk of his standing army and numbered 150,000 at their peak. According to historical sources, Isma'il would declare to his black soldiers and their chiefs that "You and I are now servants of the Sunna of the Prophet Muhammad ". To this end, he gave them copies of Sahih al-Bukhari by Muhammad al-Bukhari , a famous compilation of the hadith s ("discourses" or traditions) of Muhammad, and instructed them to keep and study it. They were required to swear their oaths to

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2336-444: The central tenets of Islamic law concerning slavery. Moroccan registers show that Isma‘il enslaved over 221,000 black Moroccans between 1699 and 1705. In a study of these events, scholar Chouki El Hamel argues that Isma'il's efforts to justify these actions generated a potent new form of racist discourse in the region that associated black Africans with slavery. The idea of a professional army composed of slaves who were loyal only to

2409-569: The context of the Sharia as a whole" according to the method of scholars of Islamic law ( fuqaha ) and weeding out corrupted hadith inconsistent with "reason, with human nature, and with historical conditions". Shibli Nomani , Abul A'la Maududi , Rashid Rida , and Mohammed al-Ghazali being proponents of this effort. Although "most writers agree", including skeptics, that "sunnah and hadith must stand or fall together", some ( Fazlur Rahman Malik , Javed Ahmad Ghamidi ) have attempted to "establish

2482-500: The country. While black Africans lived in the region long before Isma'il's reign, a long-term consequence of his policies was the introduction and eventual dispersal of a substantial new black population in Morocco. The Black Guard descended from black captives brought to Morocco from West Africa , who were settled with their families in special colonies, at Mashra' al-Raml , to have children and to work as indentured servants . At age 10, children began to be trained in certain skills:

2555-465: The details of fiqh". According to the view of some Sufi Muslims who incorporate both the outer and inner reality of Muhammad, the deeper and true sunnah are the noble characteristics and inner state of Muhammad – Khuluqin Azim or "Exalted Character". To them Muhammad's attitude, his piety, the quality of his character constitute the truer and deeper aspect of what it means by sunnah in Islam, rather than

2628-513: The dispute over the division of spoils after the Battle of Badr ; all "definitive proof that besides the Quran other commands came to the Prophet by the agency of waḥy", according to revivalist Abul A'la Maududi . Yet another piece of evidence offered is that "Prophet witness" is "the chief guarantee" of what is divine revelation. In other words, "Muslims only know the Quran is revelation because of Muhammad's testimony to this fact. If prophetic word

2701-666: The ethics of sitting down while drinking. Other examples of this kind of sunnah also include: According to historians (particularly Daniel W. Brown ), the classical Islamic definition of sunnah as the customs and practices of Muhammad (only) was not the original one. In al-Ṭabarī 's history of early Islam, the term "Sunnah of the Prophet" is not only used "surprisingly infrequently", but used to refer to "political oaths or slogans used by rebels", or "a general standard of justice and right conduct", and not "to specific precedents set by Muhammad", let alone hadith. An early theological writing by Hasan al-Basri ( Risala fi'l Qadar ) also

2774-430: The expression " sunnat al-awwalin ", which is thought to mean "the way or practice of the ancients". It is described as something "that has passed away" or prevented unbelievers from accepting God. " Sunnat Allah " (the "way of God") appears eight times in five verses. In addition, verse 17.77 talks of both the way of other, earlier Muslim messengers ( Ibrahim , Musa , etc.), and of "our way", i.e. God's way: [This is]

2847-456: The external aspects alone. They argue that the external custom of Muhammad loses its meaning without the inner attitude and also many hadiths are simply custom of the Arabs, not something that is unique to Muhammad. The Qur'an contains numerous commands to follow Muhammad. Among the Quranic verses quoted as demonstrating the importance of hadith/sunnah to Muslims are: Say: Obey Allah and obey

2920-408: The first generation of Muhammad's followers. Al-Nawawi has listed Zubayr ibn al-Awwam 's ruling regarding ethics of sitting down during eating and drinking in his book, Riyadh as Shaliheen , by basing the ethic in az-Zubayr practice, which was narrated by his son, Abdulah. Another manners and ethic ruling based on az-Zubayr is the prohibition of sleeping after Sübuh , as well as the one concerning

2993-464: The former 'Abid and their descendants had left the army and gained their freedom. They scattered and resettled across the country. As former slaves, their free status was sometimes questioned, but Moroccan religious scholars generally affirmed that they were free. Some black individuals and families continued to hold powerful positions in the Moroccan government. The most notable example is Ahmad ibn Musa , also known Ba Ahmed, whose family monopolized

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3066-446: The girls in domestic life or entertainments, and the boys in masonry, archery, horsemanship, and musketry. Around the age of 16 (on average), the boys who passed their training were enlisted into the army. (Some authors cite the ages of 15 or 18. ) They would marry, have children, and continue the cycle. Considered more loyal than the local Arabs or Berbers because of their lack of tribal affiliation, Isma‘il's black soldiers formed

3139-417: The hadith contains the words of Muhammad, while the sunnah contains his words and actions along with pre-Islamic practices of which he approved. In the context of sharia, Malik ibn Anas and the Hanafi scholars are assumed to have differentiated between the two: for example Malik is said to have rejected some traditions that reached him because, according to him, they were against the "established practice of

3212-466: The jurists of that school". Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150–204 AH), known as al-Shafi'i , argued against flexible sunnah and the use of precedents from multiple sources, emphasizing the final authority of a hadith of Muhammad , so that even the Qur'an was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa". While the sunnah has often been called "second to

3285-497: The later years of his reign, as he faced mounting rebellions and crises, Slimane sought to revive Isma'il's military policies and to re-enlist the Haratin (free black people) into the army. However, political instability rendered this task difficult and the number of Haratin that were enlisted does not appear to have been significant. Slimane's successor, Abd ar-Rahman, also attempted to re-enlist black soldiers in order to strengthen

3358-429: The law of the lands of Islam it had been before being replaced by "secular, Western-inspired law codes" of colonialism and modernity. Like modernists, revivalists "vehemently rejected" taqlid and were not particularly interested in the classical schools of law ( madhhab ). But revivalists like Abul A'la Maududi and Mustafa al-Siba'i support for "the authority of sunnah and the authenticity of hadith in general"

3431-526: The leaders of Fez . This alliance steadily wore down the 'Abid 's power and paved the way for their submission in the later part of the 18th century. The military quality of the ‘Abid also went downhill over time, as they were no longer paid as well. Some became brigands , others quit and moved to the cities. Subsequent leaders attempted and some succeeded in resurrecting the group. However, they were never as formidable as they were in Isma‘il's time. Order

3504-605: The legal methodology of the pre-Shafi'i "Ancient schools". But just as second and third century Muslims could re-formulate hadith and law around a prophetic spirit, so can modern Muslims—redefining riba and replacing medieval laws against bank interest with measures that help the poor without harming economic productivity. Some of the most basic and important features of the sunnah – worship rituals like salat (ritual prayer), zakat (ritual tithing), hajj (pilgrimage to Mecca ), sawm (dawn to dusk fasting during Ramadan ) – are known to Muslim from being passed down 'from

3577-469: The many to the many' (according to scholars of fiqh such as Al-Shafi'i), bypassing books of hadith, (which were more often consulted for answers to details not agreed upon or not frequently practiced) and issues of authenticity. Modernist Rashid Rida thought this "the only source of sunnah that is beyond dispute". S.M. Yusuf argued "practice is best transmitted through practice", and a more reliable way to establish sunnah than hadith. He also believed that

3650-472: The military in response to the French conquest of Algeria that began in 1830. The trafficking of slaves also remained vigorous during throughout the early 19th century, and Abd ar-Rahman rebuffed British diplomatic requests to end the slave trade. However, after the defeat at the Battle of Isly (1844) and as contacts with Europe increased over the rest of the century, later 'Alawi sultans attempted to reform

3723-457: The military into a "modern" standing army with salaried soldiers instead of the traditional tribal levies. In the process, the number of black 'Abid soldiers also decreased. Under the reign of Moulay Hassan (r. 1873–1894) only about 5000 of them were still serving in the sultan's standing army, generally as cavalrymen. A French scholar who visited Morocco in the 1880s claimed that this number would increase during times of war. Over time, most of

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3796-525: The north. The 'Abid resisted him and attempted to proclaim his son Yazid (the later Moulay Yazid ) as sultan, but the latter soon changed his mind and was reconciled with his father. After this, Mohammed III dispersed the 'Abid contingents to garrisons in Tangier, Larache , Rabat , Marrakesh and the Sous , where they continued to cause trouble until 1782. The descendants of the 'Abid continued to be

3869-464: The office of the sultan's hajib (a chamberlain and vizier ) under multiple sultans in the 19th century. Ba Ahmed himself acted as de facto ruler of Morocco during the first four years of the reign of 'Abd al-Aziz (r. 1894–1908), whom he helped install on the throne. The trans-Saharan slave trade continued throughout the 19th century, even in the face of European abolitionist pressure, but by 1900 it had been significantly reduced. Slavery

3942-461: The passing down of practice from generation to generation independent of hadith explained why early schools of law did not differentiate between sunnah of the caliphate and sunnah of the prophet. According to Javed Ahmad Ghamidi , another Modernist, this passing down by continuous practice of the Muslim community (which also indicates consensus, ijma ) was similar to how the Qur’ān has been "received by

4015-410: The people of Medina ". In addition to being "the way" of Islam or the traditional social and legal custom and practice of the Islamic community, sunnah is often used as a synonym for mustahabb (encouraged) rather than wajib / fard (obligatory), regarding some commendable action (usually the saying of a prayer). Sunni Muslims are also referred to as Ahl as-Sunnah wa'l-Jamā'ah ("people of

4088-473: The perfect man, labib-Allah beloved of God, an intercessor, a "channel of divine light". Imitating his every action is "the ultimate expression" of piety. or in the words of Al-Ghazālī : Know that the key to joy is following the sunnah and imitating the Prophet in all his comings and goings, words and deeds, extending to his manner of eating, rising, sleeping and speaking. I do not say this only in relation to requirements of religion [ ʿibādāt ], for there

4161-743: The personal guard and servants of Sultan Isma‘il, they might have also participated in campaigns against the European-controlled fortress enclaves dotting his empire's coast (such as Tangier , taken over after the English withdrew from it and distressed it in 1684 in response), although tasks of this kind were often allocated to European slaves (called ‘aluj Arabic : العلوج , plural of ‘alj , meaning "white Christian slave") and loyal Moroccan tribal soldiers, considered more military and cavalry-able. They were well-respected, well paid, and politically powerful. Around 1697-1698 they were even given

4234-486: The primary sources of Islamic law and belief / theology . Differing from Sunni classical Islamic theories are those of Shia Muslims, who hold that imams interpret the sunnah, and Sufi who hold that Muhammad transmitted the values of sunnah "through a series of Sufi teachers". According to Muslim belief, Muhammad was the best exemplar for Muslims, and several verses in the Quran declare his conduct exemplary, and enjoin his followers to obey him. Sunnah provides

4307-460: The region. The name 'Abid al-Bukhari ( Arabic : عبيد البوخاري , lit.   'Slaves of al-Būkhārī ') came from their practice of swearing their oaths of service upon a copy of the Sahih al-Bukhari , a famous collection of hadith s compiled by Muhammad al-Bukhari . After Morocco gained its independence in 1956. The Haratines are no longer part of the Royal Guard today. The Guard

4380-568: The right to possess property. After Isma‘il's death in 1727, the ‘Abid played a key role in the political turmoil that engulfed Morocco, frequently shifting allegiance between different claimants to the throne. The turmoil lasted mostly between 1727 and 1757, when Isma'il's sons fought for control of the sultanate, with few of them ever holding onto power for long. The 'Abid of Isma'il's reign came to wield enormous power and were able to install or depose sultans according to their interests throughout this period, though they also had to compete with

4453-424: The standard of the Quran in divinity. Specifically because According to John Burton, paraphrasing Al-Shafi'i , "it must be remembered that the Quran text are couched in very general terms which it is the function of the sunnah to expand and elucidate, to make God's meaning absolutely clear." There are a number of verses in the Quran where "to understand the context, as well as the meaning", Muslims need to refer to

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4526-420: The sultan upon this book, and even encouraged to take their copies of it into battle. This was the origin of their popular designation as the 'Abid al-Bukhari or "Slaves of al-Bukhari". Isma'il, or Moulay Isma'il, ruled as sultan for 55 years between 1672 and 1727, one of longest reigns in Moroccan history. Ruling from a new capital at Meknes , he distinguished himself as a ruler who wished to establish

4599-775: The sultan was inspired by the historical precedents of other Middle Eastern and North African military bodies recruited from slaves. Isma'il's army was inspired in particular by the example of the Janissaries in the Ottoman Empire , to which it is sometimes compared. The ‘Abid al-Bukhari or Black Guard or were mainly in charge of collecting taxes and patrolling Morocco's unstable countryside; they crushed rebellions against Isma‘il's rule not only by dissident tribes but also by Isma‘il's seditious sons, who defected from service as his provincial governors to insurrection as would-be usurpers of his throne. The Black Guard were

4672-409: The sunnah of Muhammad was not necessarily associated with hadith. The classical meaning that now prevails was introduced later in the late second century of Islam, when under the influence of the scholar Al-Shafi‘i , Muhammad's example as recorded in hadith was given priority over all other precedents set by other authorities. The term al-sunnah then eventually came to be viewed as synonymous with

4745-579: The sunnah of Muhammad, based on hadith reports. Recording the sunnah was also an Arabian tradition and once they converted to Islam, Arabians brought this custom to their religion. The sunnah of Muhammad as based on hadith includes his specific words ( Sunnah Qawliyyah ), habits, practices ( Sunnah Fiiliyyah ), and silent approvals ( Sunnah Taqririyyah ). In Islam, the word "sunnah" is also used to refer to religious duties that are optional, such as Sunnah salat . Sunnah ( سنة [ˈsunna] ; pl. : سنن sunan [ˈsunan] )

4818-537: The time of Muhammad 's companion, newly converted Muslims accepted and rejected some set of creed by using reason. So many early Muslim scholars started writing books on creed entitled as "sunnah". The word "sunna" appears several times in the Qur'an, but there is no specific mention of sunnah of the messenger or prophet ( sunnat al-rasool , sunnat al-nabi or sunna al-nabawiyyah ), i.e. the way/practice of Muhammad (there are several verses calling on Muslims to obey Muhammad—see below). Four verses (8.38, 15.13, 18.55) use

4891-404: The tradition and the community (of Muhammad)") or Ahl as-Sunnah for short. Some early Sunnî Muslim scholars (such as Abu Hanifa , al-Humaydî, Ibn Abî 'Âsim, Abû Dâwûd, and Abû Nasr al-Marwazî) reportedly used the term "the sunnah" narrowly to refer to Sunni Doctrine as opposed to the creeds of Shia and other non-Sunni Islamic sects. Sunnah literally means "face", "nature", "lifestyle", etc. In

4964-403: The triumph of al-Shafi'i and a "broad agreement" that hadith should be used to authenticate sunnah (according to M. O. Farooq), over the course of the second century, when legal works began incorporating Prophetic hadith. Hadith was now systematically collected and documented, but several generations having passed since the time of its occurrence meant that "many of the reports attributed to

5037-680: The way ( sunna ) of those whom we sent [as messengers] before you, and you will not find any change in Our way ( sunnatuna ). This indicates to some scholars (such as Javed Ahmad Ghamidi ) that sunnah predates both the Quran and Muhammad, and is actually the tradition of the prophets of God, specifically the tradition of Abraham . Christians , Jews and the Arab descendants of Ishmael , the Arabized Arabs or Ishmaelites , when Muhammad reinstituted this practice as an integral part of Islam. Prior to

5110-407: Was "unwavering", as was their opposition to "Hadith denialism". At the same time they agreed that restoring relevant Sharia required "some reformulation" of the law, which would require a return to sources, which required agreement on how the sources were to be "interpreted and understand" and reassessment of hadith. This involved examining hadith content ( matn ) for its spirit and relevance "within

5183-448: Was more firmly re-established in Morocco under Abdallah's son, Mohammed ibn Abdallah (Mohammed III), who became sultan in 1757. Many of the 'Abid had by then deserted their contingents and joined the common population of the country, and Mohammed III was able to reorganize those who remained into his own elite military corps. Later, in 1775, he tried to distance the 'Abid from power by ordering their transfer from Meknes to Tangier in

5256-480: Was officially abolished in Morocco in 1912, after the imposition of French colonial rule . Some descendants of the 'Abid continued to serve in the government afterwards in various positions. Sunnah In Islam , sunnah , also spelled sunna ( Arabic : سنة ), is the body of traditions and practices of the Islamic prophet Muhammad that constitute a model for Muslims to follow. The sunnah

5329-434: Was static over the centuries. He argued that Muhammad had come as a "moral reformer" and not a "pan-legit", and that the specifics of the sunnah would be agreed upon community of his followers, evolving with changing times as a "living and on-going process". He accepted the criticism of Western and Muslim scholars that the content of many hadith and isnad (chain of transmitters) had been tampered with by Muslims trying to prove

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