الحَوْضُ المَوْرُودفِي مَدْحِ سَيِّدِ الوُجُود

Ana ɗaukar littafin Ash-Shaṭaḥātus-Sukayrijiyya a matsayin ɗaya daga cikin rubuce-rubuce na musamman a cikin gadon babban malami, arifi ga Allah, Sīdī Aḥmad Sukayrij; kuma yana daga cikin ayyukan da ke bayyana wani sashe mai zurfi na maganarsa ta sufanci mai ishāra, domin yana shiga cikin babin istilāḥai, alamomi, da jimlolin da ba a fahimta bisa zahirinsu tsirara; sai dai a karanta su ne a cikin mahallin dhawq, sulūk, da tarbiyyar ruhi.

Kuma binciken da aka haɗa da littafin yana nuna cewa marubucin a nan yana mu’amala da wani harshe na musamman mai ɗauke da nauyin wa’azi da shiryarwa ta wani bangare, da kuma ma’rifa, laṭā’if, da ishārai ta wani bangare. Don haka littafin ba wai rubutaccen nathar adabi kawai ba ne; a’a, nass ne na sufanci da ke kusantar bayyanar haƙiƙar ɗan Adam, da aikinsa, da sararin hasashensa, da matsayinsa a tafiya zuwa ga Allah—tare da dogaro da taƙaitawa, alamantawa, da cunkoson lafazi. Saboda haka, nass ɗin yana samun muhimmanci na musamman a wajen masu sha’awar maganar sufanci ta ciki, da kuma salailan furuci da mutanen ma’rifa suka tsara ma’anoninsu da asirinsu da su.

Haka kuma, daga fihirisar littafin yana bayyana cewa wannan aikin ba ya taƙaitu ga shaṭaḥāt kaɗai ba; a’a, yana ƙunshe da fasalai da ƙarin ɓangarori masu alaƙa da ma’rifar sufanci, daga cikinsu akwai sharhin hadisin Jābir bn ‘Abdullāh game da asalin Nūr Muḥammadī, wanda hakan ke faɗaɗa filin amfana da shi, ya kuma mai da shi nass mai tattara ishārar sufanci, tabbatarwar ma’rifa, da shiryarwar ruhi. Kuma wannan littafi yana ƙara daraja domin an buga shi a karon farko a zamanin rayuwar marubucin a shekara ta 1352H/1933M, sa’an nan kuma aka sake fitar da shi a bugu mai tantancewa bayan dogon shekaru masu yawa tun bugunsa na farko.

Kuma ta fuskar fagen ilimi, wannan littafi yana amfani ga mai bincike a tasawwufi, da mai nazarin tarihin rubuce-rubucen sufanci a Maroko, da mai sha’awar gadon Ṭarīqar Tijaniyya; haka kuma yana amfani ga wanda yake son tsayawa a kan salon Sīdī Aḥmad Sukayrij wajen bayyana sirrikan ma’ana da harshe

na alama mai taƙaitaccen bayani. Saboda haka, yana shiga cikin rubuce-rubucen da ke wakiltar spiritual heritage da classical Islamic literature a cikin bangarorinsu na sufanci da na Tijaniyya tare.

Kuma littafin—kamar yadda ya zo a cikin gabatarwarsa—an nufe shi ne ga masu fahimta da bincike, ba ga karatu na zahiri mai sauri ba; domin harshensa yana ginu ne a kan ishāra, ma’anoninsa kuma suna da matakai, kuma ginin sa yana bukatar karɓa mai natsuwa. Daga nan ne darajarsa ta gaskiya take bayyana, a matsayin ɗaya daga cikin rubuce-rubucen Sufism masu ɗabi’ar koyarwa da ishāra a cikin gadon Tijaniyya.

Wannan littafi dīwān ne na annabta daga cikin dīwānan babban malami Sīdī Aḥmad bn al-‘Ayyāshī Sukayrij; ya keɓe shi domin yabon Sayyidin Wujūd, tsira da amincin Allah su tabbata a gare shi, ya kuma sanya waƙa a cikinsa a matsayin hanya ta ƙauna, da haɗuwar ruhi, da ingantaccen furuci na adabi. Kuma darajar wannan dīwān tana bayyana daga kasancewarsa yana shiga cikin muhimman fannonin waƙa da marubucin ya kula da su; domin ya mai da yabon Annabi fage bayyane na sarrafa ƙarfinsa na ƙirƙira—tare da amincewa a kullum da gazawar harshe wajen cika siffofin wanda ake yabo da kamalar kyawawan halayensa.

Kuma dīwān ɗin ya ƙunshi waƙoƙi talatin da uku, masu bambancin tsawo da guntuwa, kuma jimillar baitocinsa ta kai baiti 1081. Haka kuma gabatarwar ilimi ta littafin tana bayyana kulawa a fili ga ginin fasaha, ko dai a zaɓen baḥrori na ‘arūḍ, ko a bambanta ƙāfiyoyi, ta yadda ake ba nass ɗin wani fili na ƙa’ida (īqā‘) da adabi a sarari. Kuma an yi amfani a cikinsa da baḥrori tara na waƙa, tare da ƙarfi bayyane na baḥarul-kāmil, sannan al-khafīf, sannan aṭ-ṭawīl; abin da ke nuna wayewar marubucin ga tasirin kiɗan waƙa wajen ɗaukar ma’ana da kuma kaɗaita zafin yabon.

Kuma wannan dīwān ba ya tsaya a iyakar ƙwarewar sana’ar waƙa; a’a, yana wucewa zuwa wani fanni na tarbiyya da yanayin zuciya, inda yabon Annabi a cikinsa yake bayyana a matsayin kira zuwa ga riƙo da kyawawan ɗabi’u da ƙa’idojin da Musulunci ya zo da su—tare da ma’anonin ƙauna, da kwarjini, da kwaɗayi (shawq), da girmamawa. Don haka waƙa a wajen marubucin ba wai ƙirƙira ta furuci kawai ba ce; a’a, alaƙa ce ta adabi da ruhi da matsayin Annabi, tsira da amincin Allah su tabbata a gare shi, kuma wata bayyanuwa ce daga bayyanuwar adabin Musulunci na gargajiya a cikin hasashensa na sufanci.

Haka kuma muhimmancin wannan aiki yana ƙara tabbata ta kasancewarsa ɗaya daga cikin dīwānan Sukayrij masu yawa a yabon Annabi, kuma ta kasancewarsa abin da aka kammala a wani mataki na farko na rayuwarsa ta ilimi; domin bayanin da aka haɗa yana nuna cewa ya riga ya gama shi a kusa da shekara ta 1338H/1920M. Saboda haka, dīwān ɗin yana wakiltar muhimmin takardar adabi wajen nazarin yabon Annabi na Maroko, da bin diddigin kasancewar ƙaunar Muḥammadiyya a cikin gadon Ṭarīqar Tijaniyya, da kuma fahimtar haɗuwar waƙa da ɗanɗanon ruhi a cikin classical Islamic literature da Islamic spirituality.

Kuma wannan littafi ya dace da masu karatu masu sha’awar yabon Annabi, da waƙar Larabci ta gargajiya, da gadon Tijaniyya, da nazarce-nazarcen sufanci; haka kuma yana amfani ga masu bincike a tarihin adabin addini a Maroko, da kuma a ayyukan Sīdī Aḥmad Sukayrij musamman.