The following is a story taken from the early modern Moroccan hagiographer Ibn ‘Askar’s Dawḥat al-nāshir, a mainstay in these parts- in no small part because Ibn ‘Askar’s saintly lives so often feature individuals and communities that we often imagine to have been (and in some cases truly were) marginal to early modern Maghribi society. The story here is no exception, and it subtly reveals both social presuppositions among both rural and urban people as well as ways in which those presuppositions could be challenged. But I don’t want to give the ‘twist’ in the story away, so here is the entry almost in full, starting with a brief introduction to the ostensible subject of the entry; my brief analysis follows.
And among them the great shaykh, the well-known saint Abū al-‘Abbās Aḥmad al-Ḥārithī, resident in Meknes. He, God be merciful to him, was from among the great ones who possess lordly disposition over things (al-taṣrīf). He accompanied Shaykh al-Quṭb Abū ‘Abd Allāh Muḥammad ibn Sulaymān al-Jazūlī and received knowledge from him. God guided a great community by him, and the shaykhs of sufism honored him exceedingly, praising him with abundant praise. They relate concerning him wonders of secrets; I heard our shaykh Abū al-Hajjāj bin ‘Īsā say: our shaykh Shaykh Abū al-‘Abbās al-Ḥārithī, God be pleased with him, his tongue was never absent remembrance of God. It was his custom to weave trays of straw and large baskets, and in the time it took to insert the needle and remove it he would utter the words ‘no god but God.’
I also heard [Abū al-Hajjāj bin ‘Īsā] relate about him, saying: “Shaykh Abū al-‘Abbās went to visit the Quṭb Abū Muḥammad ‘Abd al-Salām ibn Mashīsh al-Ḥasanī on Jabal al-‘Alām. He made his return passage through the village of Āzzājn, with his disciples, prominent citizens of Meknes, and others accompanying him. The lords of the village went out to meet him in order to treat him with hospitality. Then a poor woman stood up to him and implored that God the exalted make his stopping place in her home, and the shaykh desired to accede to her in that but the people of the village stopped him, saying, ‘Oh sīdī, this is a poor woman, she has no means for hosting the fuqarā’.’ So the companions of the shaykh inclined to their words and said to him, ‘Oh sīdī, it’s impossible for us to abandon these prominent villagers and go with this poor woman,’ so the shaykh acceded to their words. In the morning they set out and traveled until stopping after a day’s journey in Wādī Wirgha in order to spend the night there. Towards the end of the night the shaykh was gripped with intense contraction of heart, and said to his companions: ‘We must return to the village of Āzzājn!’ They said, ‘Why oh sīdī?’ He replied, ‘Verily God, exalted is He, has closed off from you the gates of good such that you ought to fear for your faith, on account of the woman who invited you by Him and out of love for Him but you instead preferred the lords of wealth over her.’
“So they with him returned from there, and when in the evening of the day they reached [the village], they found the woman watching for the shaykh in the middle of the road, and when she saw him she kissed the earth and covered her head with dust and said: ‘I thank you O God, O Lord, you who have answered my prayer, you who have made answering me part of your good pleasure!’ So the shaykh with his companions stayed with her for three days, and upon leaving his companions reported that she was indeed from among the saints.”
Abū ʿAbd Allāh Muḥammad b. ʿAlī b. al-Ḥusayn b. Miṣbāḥ Ibn ‘Askar, Dawḥat al-nāshir li-maḥāsin man kāna bi al-Maghrib min mashāyikh al-qarn al-ʿāshir (Rabat: Dār al-Maghrib, 1977), 75.
Several things stand out about this short but dense story. First, it’s striking that Ibn ‘Askar is notably sparse in his description of al-Ḥārithī: we might wonder about his relationship with the famous al-Jazūlī, the author of the early modern ‘best-seller’ prayer book Dalā’il al-khayrāt; it’s also clear just from this short biography that al-Ḥārithī was of some importance in Meknes, as his companions on his pilgrimage north to the shrine of ‘Abd al-Salām ibn Mashīsh (one of the major saints of the Rif, his shrine- the object of their journey- atop a mountain outside of Tetouan) are drawn from the prominent people of the city.
Second, it is notable that arguably the real subject of this entry is the anonymous ‘poor (miskīnah) woman’ who turns out to be from among the saints. Intentional or not, her life has been ‘hidden’ within the context of a male saint’s life, just as her sainthood was hidden within the combination of her gender, her poverty, and her rural station. In the story, al-Ḥārithī is the conduit for realizing her recognition as a friend of God, though in some respects she remains hidden- we are told the name of her village but not her name (and it should be pointed out Ibn ‘Askar does not shy from giving the names of female saints, others of which appear in his hagiographic compilation). Third, while her gender no doubt contributed to the shaykh’s companions not taking her request seriously, it does not ultimately prevent them from receiving three days’ worth of hospitality in her house. We can probably safely assume that this woman was older, perhaps widowed, though interestingly the text makes no such claims itself, and there is no indication that anyone was scandalized by the hosting- what they doubted was her ability to provide, not knowing her status as a saint of God and hence, the subtext suggests, able to miraculously provision guests beyond her obvious means. The men were guided by their cultural biases, divine intervention revealing the limitations of those biases and unveiling the reality hidden beneath appearances.
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.