In Sheikh Amine's Brief Journal 

"My imagination still holds vivid images of the venerable old poor, circling their sheikh in the corner, engaged in the remembrance of Allah, just like butterflies flutter around the light. They feed on the sweetness of connection and the breeze of spiritual gatherings, much like bees feeding on the nectar of flowers. I will not forget them as they hovered over my father's body, chanting the name of  the divine : "Allah is alive." I stood behind the window in the room, looking at them as they were in Sufi ecstasy, glorifying Allah in the heart of the Zawiya. At that time, I was young and bedridden, sitting and paralyzed in my legs, afflicted with "typhoid fever." Everyone thought I was inevitably doomed. I awaited my recovery through unconventional means after fainting for many months. The will of Allah ordained that my father depart from this transient world. As I watched the funeral rituals, I pondered the profound meaning of the word eternal separation. It filled me with fear and trembling, until a sense of relief touched my frail body. My desperate tears fell, filled with sorrow and anguish. Little did I know that with my father's coffin leaving, the era of my childhood would come to an end. The era of spiritual fatherhood concluded with his burial. With his interment, everything ended and everything began. My dreams came to an end, and my responsibilities began."
"After Allah cured me from paralysis, I continued my studies in the Zawiya, following the tradition of my father, where virtuous scholars were appointed to teach me and my brothers the Book of Allah. Among the scholars with whom I began my lessons in learning the Arabic alphabet was the learned Mr. Abdul Salam Al-Sarifi Al-Azibi. He often recited the Quran even in his sleep. I also studied under the scholar Bouasab, Mr. Mohammed bin Haidah, Mr. Abdul Salam bin Qador, Mr. Bouselham Al-Hajoui, Mr. Mokhtar Ould Amana, and Mr. Mohammed Al-Zakari. May Allah have mercy on all of them.

I also recited the Quran to the scholar Mr. Bou Baker bin Ahmed bin Masoud. The duration of my studies with him extended after the death of the Sheikh. May Allah have mercy on him, a knowledgeable, virtuous, humble, prophetic, vigilant man who treated everyone kindly. He guided me towards the study of sciences, and through him, I came to know my sheikh, the blind scholar Mr. Haman bin Hassoun. I began studying Arabic grammar with him after memorizing the words of Allah under the guidance of Mr. Bou Baker mentioned earlier.

The scholar Mr. Haman memorized the Ten Acts of Worship and many texts for Sheikh Khalil, may Allah have mercy on him. He was a scholar of his time, content with Allah, devoted to worship. I used to accompany him to various mosques to attend his lessons."

"So, I studied under him, may Allah reward him greatly, various arts such as Arabic grammar through several explanations of Al-Ajrumiyyah, and Ibn Malik's Al-Alfiyyah with explanations by Sheikh Al-Makoudi and Sheikh Ibn Aqil. I also studied Ibn Ashir's text with Sheikh Mayara's explanation, Al-Risala by Abu Zaid Al-Qairawani, and other jurisprudential materials covering worship and transactions after memorizing several texts along with the Quran. At that time, it was necessary, and a student could not read materials in grammar, morphology, rhetoric, or jurisprudence unless they mastered the memorization of the text they were studying, or else they would stumble and fall short in understanding and acquiring it.

After mastering these subjects, and thanks to Allah, my teacher, Mr. Bou Baker, delegated teaching the students of the Zawiya to me. After a short period, I became responsible for teaching them at various levels. Among my students were some of the sons of our Sheikh's disciples, may his soul be sanctified, such as Mr. Mohammed, the son of the poor Mr. Al-Hashimi Al-Fillali, Mr. Mohammed, the son of Al-Haj, Mohammed Al-Rifi, and others from the residents of the Zawiya neighborhood.

At the same time, I was devoted to worship in the Zawiya, leading the poor in the five daily prayers, and after Isha prayer, I performed Tarawih prayers with a half-Juz of the Quran every night, despite my young age. The reading during prayers helped me memorize the words of Allah and master their recitation. I also observed the needs of the Zawiya in terms of bedding and repairs, organizing religious events, especially the two major seasons: Laylat al-Qadr and the Prophet's Birthday. My elder brother, Sheik. Mofaddal, entrusted me and deputized me before his departure to the West, where he settled to take care of the affairs of the Zawiyas and their disciples there.

The entrance fees did not exceed thirty silver dirhams. I spent them on every resident of our family, on poor women and men who were cut off in the Zawiya. I was assisted in this by the poor from the rural areas and some of the poor from the West."

"After establishing the religious institute systematically in Al-Qasr Al-Kabir, I joined it in 1936, merging with its students without abandoning my duties in the affairs of the Zawiya. My studies took place inside the ancient Grand Mosque under several esteemed scholars, such as the distinguished Sheikh of the community, Mr. Al-Haj Alal Al-Kshouri Al-Zarhouni, the eminent scholar Mr. Al-Haj Mofaddal Al-Jabari, the accomplished scholar Mr. Al-Haj Abdul Allah Al-Jabari, the worshipful scholar Mr. Al-Haj Abdul Salam Al-Jabari, the knowledgeable Mr. Ahmed Al-Bouti, the linguistic scholar Mr. Ahmed bin Al-Faqih bin Al-Haj Al-Jarfti, and others. I studied various Islamic, linguistic, grammatical, jurisprudential, historical, and intellectual subjects, including mathematics, rhetoric, fundamentals, astronomy, philosophy, and more.

They were scholars to be emulated in both religion and worldly matters, with their ethics drawn from the Book of Allah and the Sunnah of His Messenger (peace be upon him). I did not neglect my duties towards the Zawiya and the poor. I conducted visits with my elder brother, sheik Mofaddal, and later with my brother, sheik. Mohammed Al-Fatmi, along with a group of the seekers and disciples to the tribes of the West, Ahjaoua, the people of Sreef, and the tribes of Bani Jarft and Bani Hassan, among others. Our aim was to invite people to Allah and adhere to the principles of our true religion.

Every village we reached warmly welcomed us with joy, the ululation of women, and flags held by men, women, and children, expressing happiness for our arrival and affection towards our departed sheikhs and their descendants. They showed eagerness and enthusiasm in various welcoming gestures. Each village we visited became a platform for the remembrance of Allah, worship, and competition in obedience. Thus, every journey became a garden of blessings, affirming the saying of the Prophet (peace be upon him): 'When you pass by the gardens of paradise, avail yourselves of them.' They asked, 'What are the gardens of paradise, O Messenger of Allah?' He replied, 'The circles of remembrance.' Our times were filled with supplications, worship, recitation, study, guidance, education, admonition, and, in summary, celebrations and weddings."

In 1944, after studying grammar and others subjects for nine years at the reputable institute systematically, Allah's will led to the announcement of an entrance exam for the education program. Despite hesitating due to my perceived lack of scholarly possessions and my young age compared to the senior teachers, I applied. To my surprise, my request to take the exam was accepted. I underwent exams for three days in Tetouan, attended by a committee of esteemed scholars.

Upon successful completion, I was appointed to the religious institute in Larache on October 7, 1944. The first day involved facing a group of students from various regions of Morocco. They were competent students who memorized the Quran meticulously and excelled in understanding various texts, making them strong in both faith and academic knowledge.

My integration with the institute's sheikhs, professors, and fellow students was smooth. We formed a united family characterized by hard work, dedication, sincerity, loyalty, cooperation, love, respect, and mutual appreciation. The era of Sheikh Al-Yadri, followed by Mr. Al-Mahdi Al-Tawood and Mr. Abdelmalek, passed with active teaching, research, competition, collaboration, and awareness. These were fruitful days marked by blessings, worship, mosque construction, and devotion to the ancient mosque, which served as a university center.

We spent these years engaged in work and activity, teaching and research, active competition, collaboration, and awareness. The educational family continued its daily struggle against colonization, participating materially and morally in the Moroccan and Algerian national resistance. This continued until the era of the Green March, initiated by King Hassan II in 1975. I tried to compete and participate in this march, aiming to contribute to the liberation of our homeland as an act of faith in the obligation of Jihad.

I held registration number 1319 in the Green March list for the city of Al-Araich (Larache). This march was indeed successful, achieving the unification of national territory and connecting the north to the south. It served as a means to reconnect the ties among Moroccans that had been torn by the odious colonization. I thank Allah for the reunification and express gratitude for having lived through those immortal days, which were days of blessed conquest, unity, brotherhood, loyalty, consensus, and unprecedented enthusiasm from all Moroccans, akin to the days of independence.

In 1977, His Majesty bestowed upon me an excellent rank medal . In 1946, alongside my work at the reputable institute, I joined the Free Islamic Private School in Al-Araich. This free school also served as an effective front against the colonial educational plan and a field for national awareness against the occupier, essentially forming part of the national movement.

In 1951, I enrolled in the Justice Plan for its sanctity and to harmonize between reality and Sharia. I fulfilled my duty towards my religion and nation, recognizing the great honor and privilege in bearing witness in the Quran and Sunnah. Allah says in the Quran: "But Allah bears witness to what He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness." (Surah An-Nisa, 4:166). Also, "And bring to witness two just men from among you." (Surah At-Talaq, 65:2). Additionally, I was entrusted by the Ministry of Endowments and Islamic Affairs with the task of preaching and guidance in various mosques and zawiyas in Larache, a responsibility I had been voluntarily performing since 1944.

Likewise, I was entrusted with the task of delivering the Friday sermon in the Bedouia Zawiya. Five years after performing the pilgrimage in 1972, alongside my esteemed moter of my wife, Hajja Fatima Al-Wshery, as mentioned earlier, I began interpreting the Noble Quran. This endeavor continued until the completion of the Tafsir (interpretation) in August 22, 1996. I sought assistance from Allah, the only deity, the Originator of the heavens and the earth. Thanks to Allah, it was a blessed and witnessed completion in a joyous ceremony filled with divine secrets and the radiance of majesty and beauty.

The final verses recited were from Surah Al-Fatiha (1:6-7): "Guide us to the straight path - the path of those upon whom You have bestowed favor." Along with the first verse of Surah Al-Baqarah until (2:5): "Those are upon [right] guidance from their Lord, and it is those who are the successful." All this was sealed with prayers, entreating the Merciful Lord to accept them for all monotheists, those who remember Allah, and for the well-being of my children, grandchildren, and everyone treading the path of Allah, aiding the needy and the weak.

A large gathering of believers attended the Quran completion ceremony, each hoping for Allah's forgiveness, mercy, and pardon through His grace and bounty. Indeed, He is the Responsive to prayers, and He is All-Powerful over everything. 

I continue my lessons in preaching and guidance, reading the explanation of Ibn Ashir's poem and the explanation of Imam Malik's Muwatta, and Sahih Al-Bukhari. This is because, towards the end of my Quran completion, precisely while reciting the verse (Al-Mutaffifin 83:22-24): "Indeed, the righteous will be in pleasure on adorned couches, observing. You will recognize in their faces the radiance of pleasure," I saw in a dream that I was in a large gathering of righteous people, especially noticeable in their faces from the marks of prostration, in a spacious place. A distinguished man approached me, with a beautiful face, of moderate height, and handed me a massive book in size. He said, "Your Sheikh, the jurist, Sidi Abdel Salam Al-Jabari, tells you to read this book." Then he asked, "Did you not hear what I said to you?" I replied strongly, "You command me to read, then accuse me of not listening? One who reads such a book should not be reproached." When I examined the book, I found it to be Sahih Al-Bukhari. I woke up from my dream, and the call to Fajr prayer was heard. Thus, upon completing the Quran, I decided to start reading the Hadiths of the Prophet (peace be upon him).

To engage with scholars  across Morocco, I found it necessary to be one of the first members of the League of Scholars of Morocco to actively contribute to its six goals. I participated in its dialogue conferences, which always concluded with valuable recommendations covering various aspects of life. I also contributed by preparing and publishing multiple articles in its newspaper, Al-Mithaq, and the League's platform.

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Source: "Historical Insights from Collective Memory." by "Historical Insights from Collective Memory." by Sidi Al-Amine Rusi El Hassani.