Sunday 22/March/2026 – 04:13 PM
Amr Al-Wardani, Chairman of the Religious Committee of the House of Representatives, confirmed that the love of the Prophet’s family in the heart of Egyptians is a belief, a life, and a blessing, and connects with God Almighty, explaining that this love is rooted in their conscience because it is the path to love for the Messenger of God, may God’s prayers and peace be upon him and his family, which he taught us that this is from faith, citing his saying: “None of you believes until God and His Messenger are more beloved to him than anyone else,” indicating that the love of the Prophet is what leads to the love of God and achieves it. In the hearts there is a meaning of sincere faith, and that is why the Egyptians loved the family of the Messenger of God, may God bless him and his family and grant them peace, so that they could reach this position.
Amr Al-Wardani: The love of the family of Egyptians is a firm belief that is not Shiite
The head of the Religious Committee of the House of Representatives explained, via television statements, that this meaning was established in the conscience of the Egyptians based on the Almighty’s saying: “Say, ‘I do not ask you for any reward except affection for my kinship.’” So love for the Prophet’s family became an inherent part of their faith, pointing out that this love was demonstrated historically when Lady Zeinab, may God be pleased with her, came to Egypt after the persecution that the Prophet’s family faced. The Egyptians received her with overwhelming love, realizing that her arrival was a blessing and a blessing from God. God, until she said her famous saying: “O people of Egypt, you helped us, may God help you. You sheltered us, may God shelter you. You helped us, may God help you. God made you a relief from every distress and a way out.”
He pointed out that this scene reflects how the Egyptians made the love of Ahl al-Bayt part of their faith, which is what the Sunnis and the community followed, considering this love a sign of faith and evidence of the sincerity of love for God and His Messenger, pointing out that this love did not turn into a conflict with the love of the Companions, but rather the Egyptians lived a state of balance, flying to God with two wings: love for Ahl al-Bayt and love for the Companions, to the point that it was said that realizing the love of the Prophet could only be through the love of the virgin Zahra and Aisha the horse.
He added that this balance created what could be called “Egyptian religiosity,” which is a religiosity based on moderation, as the Egyptians did not exaggerate their love for the Prophet’s family to the point of extremism. Rather, the more their love for them increased, the more their adherence to the Sunnah of the Prophet, may God bless him and grant him peace, increased. This was reflected in their visits to the shrines of the Prophet’s family, such as Imam Hussein and Lady Zeinab, as well as their visits to the Prophet’s companions, in an image that reflects a unique religious balance.
He stressed that Egypt, in this sense, represents a “state of religious foundation,” that is, a standard for balanced love, where love for the Prophet’s family was not extremist, but rather was a gateway to understanding moderation. Therefore, the Egyptians’ model in this regard became a reference for others, explaining that supplication to the Prophet’s family in Egypt comes within the framework of what is acceptable to the Sunnis and the community, without exaggeration or deviation.
He stressed that the Egyptians’ love for the Ahl al-Bayt is a sincere love that is not attributed to a particular sect. Rather, people began to attribute this love to the Egyptians themselves because of its moderation. They did not become Shiites and were not Nawasib, which is what made the hearts of the scholars yearn for Egypt. He cited Imam al-Shafi’i, who expressed his love for the Ahl al-Bayt by saying: “If it is a rejection of love for the family of Muhammad, then let the weighty people bear witness that I am a Rafidi.”
He stressed that this balanced love was what attracted Imam al-Shafi’i to Egypt when he saw there the jewel of the Prophet’s family, Mrs. Nafisa, so he learned from her and settled in her. He pointed out that the attempts of some movements to exploit the Egyptians’ love for the Prophet’s family or to attribute it to certain trends is unacceptable, because the Egyptians maintained their balance, their Sunnah, and their sincere love, considering that this love is what they will present in the hands of the Prophet, may God’s prayers and peace be upon him and his family, in order to achieve the meaning of “affection for kinship.”
