الرحلة لتدشين مسجد باريس

Ana lissafa wannan littafi cikin fitattun rubuce-rubucen tafiye-tafiye a cikin gadon al’ama, alkali, marubuci Sidi Ahmad bn al-Hajj al-‘Ayyashi Skirij; domin yana rubuta tare da tabbatar da halartar sa a wani babban abu daga abubuwan tarihin Musulunci na zamani: kaddamar da Masallacin Paris a shekara ta 1344H/1926M. Muhimmancin wannan tafiya kuwa na tasowa ne daga haduwar fiye da siffa guda a cikinta: bangaren tarihi da ya shafi bude wata babbar alama ta Musulunci a Turai, da bangaren adabi da ke bayyana a tsarin rubutun tafiya da na waƙoƙi, da bangaren ruhaniya da ya shafi yabon Annabi da kuma asalin Sufanci na marubucin.

Kuma binciken da aka haɗa ya nuna cewa al’ama Skirij yana daga cikin farkon fitattun malamai ‘yan Morocco da aka gayyato domin halartar bikin kaddamarwar; a’a, har ma aka ɗora masa wani aiki mai girman alama da ma’ana, wato yin hudubar Jumu’a ta farko a masallacin da kuma jagorantar salla da jama’a a cikinsa, a gaban fitattun mutane daga Morocco da wajenta. Wannan yana bayyana matsayin ilimi da adabi da marubucin ke da shi a zamaninsa, da kuma amincewar da aka dora masa domin wakiltar halartar Morocco da Musulunci a wannan taro.

Tafiyar ba ta tsaya ga bayyana bikin kaddamarwa kaɗai ba; a’a, ta shimfiɗa zuwa gabatar da wasu mutane ‘yan Morocco da suka halarci wannan dama daga garuruwa daban-daban, kamar Fas da Sala da Rabat da Dukala; daga cikinsu kuwa akwai mutane masu alaƙa da ɗarikar Tijaniyya ko kuma wakilan wasu cibiyoyinta. Wannan shi ne ke ba wa rubutun wani muhimmin bangare na takardantawa (tawthiq) domin fahimtar hanyoyin sadarwar halartar ‘yan Morocco a wannan abu. Haka kuma littafin yana haskaka wani bangare na dangantaka tsakanin manyan malaman ilimi, da ‘yan adabi, da masu gudanarwa a Morocco a wancan lokaci.

Daga cikin fitattun halayen wannan rubutu akwai karfin bayyanar yabon Annabi a tsakiyar kwarewar tafiyar. Marubucin bai wadatu da ziyartar biranen Faransa da ya ratsa ba bayan an gama kaddamarwar; sai ya mayar da waɗannan tasha-tasha dama ce ta rerawa waƙoƙi na yabon Annabi صلى الله عليه وسلم, kamar yadda ya bayyana a waƙoƙinsa da ya yi a Vichy da Bordeaux da Lyon da Marseille. Ta haka tafiyar ta fita daga kasancewa kawai rubuta abubuwan da suka faru a tafiya, zuwa zama rubutun adabi da ruhaniya mai ɗauke da tasirin ƙaunar Annabi a cikin sararin Turai na zamani.

Kuma wannan bangaren waƙa yana ƙara wa littafin wata bayyananniyar darajar adabi, domin tafiya tana zama tare da waƙa, gani da ido yana zama tare da rerawa, siffantawa tana zama tare da yin tunani. Haka kuma yana bayyana wani sifa sananne a cikin abin da Sidi Ahmad Skirij ke fitarwa, wato iya haɗa huduba, rubutu, da waƙa a lokaci guda, tare da amfani da waɗannan kayan aiki domin hidimar ma’anar addini da ta ji (wijdan).

Kuma daga wata fuska, wannan rubutu yana ba wa mai bincike kayan amfani a nazarin yadda malaman Morocco suka riƙa hangen Turai a rabin farko na ƙarni na ashirin, da yadda suke mu’amala da abubuwan gine-gine da birane da bambancin al’adu, ba tare da sun rasa tushensu na Musulunci da na ruhaniya ba. Saboda haka littafin na amfanar masu sha’awa da Moroccan Sufism, da adabin tafiye-tafiye, da tarihin halartar Musulunci a Faransa, da kuma bangaren al’adu da ya shafi Masallacin Paris.

Saboda haka, Tafiya domin kaddamar da Masallacin Paris ba wai kawai rajista ce ta wata dama ta hukuma ba; a’a, takarda ce ta adabi da tarihi da ruhaniya a lokaci guda, tana haɗa tsakanin wani abu na Musulunci na ƙasa da ƙasa, da wakilcin Morocco, da ruhin Tijaniyya, da yabon Annabi, a cikin rubutu da yake shiga a sarari cikin classical Islamic travel literature da Tijani heritage.