Skiredj Library of Tijani Studies
Da sunan Allah, Mai Rahama, Mai Jinƙai. Tsira da amincin Allah su tabbata ga shugabanmu Muḥammad, da iyalansa, da sahabbansa.
Daga cikin wiridodi da aka fi tattaunawa a cikin ṭarīqar Tījāniyya akwai Salāt al-Fātiḥ, sanannen salati ga Annabi Muḥammad. Da shigewar lokaci, an samu ruɗani da zarge-zarge game da asalinsa, ma’anarsa, da ladan da ke tattare da shi. Daya daga cikin amsoshin masana da suka fi zurfi kan waɗannan da’awoyi ya fito ne daga babban malamin Tījāniyyan Moroko, Sīdī Aḥmad ibn al-ʿAyāshī Skīredj, a cikin littafinsa Al-Īmān al-Ṣaḥīḥ.
Wannan maqala tana bayyana ginshiƙan karewarsa ga Salāt al-Fātiḥ, kuma tana fayyace ma’anarta ta ʿaqīda bisa ƙa’idojin Ahl al-Sunna na gargajiya da koyarwar al’adar Tījāniyya.
Menene Salāt al-Fātiḥ?
Salāt al-Fātiḥ wata sigar salati ce (ṣalāwāt) ga Annabi Muḥammad wadda take cewa:
Ya Allah, Ka yi salati ga shugabanmu Muḥammad,
mai buɗe abin da aka rufe,
hatimin abin da ya gabata,
mai taimakon gaskiya da gaskiya,
kuma jagora zuwa ga tafarkinka madaidaici,
kuma (Ka yi salati) ga iyalansa bisa gwargwadon girman darajarsa mai yalwa da matsayinsa mai girma ƙwarai.
A cikin ṭarīqar Tījāniyya, wannan salati na da matsayi na musamman a cikin wiridodin zikiri. Amma a hakikaninsa, salati ne ga Annabi, al’amarin da Alƙur’ani ya ƙarfafa ƙwarai:
“Lalle Allah da mala’ikunsa suna yin salati ga Annabi.
Ya ku waɗanda kuka yi imani, ku yi salati a gare shi, kuma ku yi masa sallama da cikakkiyar salama.”
(Qur'an 33:56)
Sukar Tarihi da Aka Yi wa Salāt al-Fātiḥ
Wasu masu suka sun yi da’awar cewa mabiyan ṭarīqar Tījāniyya suna gaskata cewa Salāt al-Fātiḥ wani ɓangare ne na maganar Allah ta dawwama (kalām Allāh), kuma cewa ladanta ba a ba shi sai ga waɗanda suka yi imani da wannan.
Sīdī Aḥmad Skīredj ya ƙi wannan zargi da ƙarfi, kuma ya ba da amsa dalla-dalla. A cewarsa, irin waɗannan sukar suna fitowa ne daga rashin fahimtar istilahohin ṣūfaye da kuma ilimin ʿaqīdar Ahl al-Sunna game da maganar Allah da ilhāmi.
Fahimtar Maganar Allah a cikin ʿAqīdar Ahl al-Sunna
Wani muhimmin ɓangare a cikin karewar Skīredj ya shafi yanayin maganar Allah.
ʿAqīdar Ahl al-Sunna tana riƙe da cewa:
Allah ana siffanta Shi tun fil azal da magana.
Alƙur’ani wani ɓangare ne na maganar Allah.
Amma maganar Allah ba ta taƙaitu ga Alƙur’ani kaɗai ba.
Alƙur’ani kansa ɗaya ne daga bayyana-bayyanar maganar Allah, amma sifar Allah ta magana siface ta dawwama ce, marar iyaka. Ilimin ʿaqīda na gargajiya kuma yana tabbatar da cewa Allah zai yi magana da bayinsa a Lahira, abin da ke tabbatar da cewa maganar Allah tana ci gaba.
Saboda haka, Skīredj yana jaddada cewa gane cewa wata magana ko ilhāmi ya samo asali daga maganar Allah ba yana nufin Alƙur’ani ba ne, kuma ba ya nufin annabci.
Ilhāmi Ba Wahayi Ba Ne
Wani muhimmin bambanci da Skīredj ya jaddada shi ne banbancin da ke tsakanin:
Wahayi zuwa ga annabawa, wanda ya ƙare da Annabi Muḥammad
Ilhāmi zuwa ga waliyyai, wanda yake ci gaba
Al’adar Musulunci ta yadu da amincewa cewa masu salihi na iya samun ilhāmi, basīra ta ruhaniya, ko mafarki na gaskiya.
Wannan ra’ayi yana bayyana a duk tarihin taṣawwufi. Manyan waliyyai sun ruwaito abubuwan da suka fuskanta na sadarwar ruhaniya, ko ta mafarki ko ta ilhāmin zuciya. Irin waɗannan abubuwa ba su zama wahayi ba, kuma ba su ƙara wani abu ga Alƙur’ani ko Shari’ar Musulunci.
Saboda haka Skīredj ya bayyana cewa idan aka fahimci Salāt al-Fātiḥ a matsayin abin da ya zo ta hanyar ilhāmin ruhaniya, wannan ba ya saɓa wa ʿaqīdar Musulunci.
Misalai daga Tarihin Taṣawwufi
Don misalta wannan ƙa’ida, Skīredj ya ambaci shahararrun mutane a fagen ruhaniyyar Musulunci.
Misali, Abū al-Ḥasan al-Shādhilī, mashahurin ustaz ɗin ṣūfaye mai daraja a wajen mutane, ya saka a cikin ɗaya daga cikin sanannun addu’o’insa roƙon Allah na ganin (ru’ya) tare da zance. Da irin wannan sadarwar ruhaniya abu ne mai yiwuwa, waliyyai da ba za su yi magana a kanta ba, kuma ba za su nema ba.
Rahotanni game da mutanen kirki da suke samun shiriya a mafarki ko a halayen basīrar ruhaniya suna da yawa a cikin littattafan Musulunci na gargajiya. Ana fahimtar waɗannan abubuwa a matsayin wani ɓangare na karamcin Allah ga bayinsa.
Salāt al-Fātiḥ da Tambayar Asalin Ta daga Allah
A cewar Skīredj, wasu malamai a cikin al’adar Tījāniyya suna siffanta Salāt al-Fātiḥ da cewa ta samo asali ne daga ɓangaren al-ghayb. Ma’anar wannan ita ce ana ganinta a matsayin wani nau’in karamcin Allah da aka bayar ta hanyar ilhāmi, ba a matsayin abin da mutum ya ƙirƙira ba.
Sai dai ya jaddada wasu muhimman abubuwa:
Ba Alƙur’ani ba ce.
Ba wahayin annabci ba ce.
Ba ta kawo sabuwar doka ta addini ba.
A maimakon haka, sigar salati ce ga Annabi, makamancin sauran addu’o’i masu yawa da aka riwaito a cikin tarihin Musulunci.
Fahimtarta a haka ba ta rage girman ɗaukakar Allah, kuma ba ta saɓa wa kowace ƙa’ida ta imanin Ahl al-Sunna.
Dalilin da Ya Sa Wasu Ke Samun Fa’ida Mafi Girma
Wani ruɗani da Skīredj ya yi bayani a kansa shi ne ra’ayin cewa ladan Salāt al-Fātiḥ yana rataye ne ga imani (wata irin yarda ta musamman).
Ya bayyana cewa a aikace-aikacen taṣawwufi, nau’o’in zikiri da yawa suna da matakai daban-daban na amfanin ruhaniya. Waɗannan suna danganta da abubuwa kamar:
ikhlāṣi
fahimta
niyyaXXXXX
shiryuwar ruhi
Malamai na ilmin tarbiyyar ruhi tun da dadewa suna koyar da cewa asirai mafi zurfi na zikiri ba sa bayyana sai ga waɗanda suka kusanto su da fahimta ta gari da kuma ladabi da horo.
Wannan ba ya soke zikiri da kansa. Sai dai yana bayyana dalilin da ya sa wasu mutane suke samun tasirin ruhi mai zurfi fiye da wasu.
Muhimmancin Izini a cikin Ayyukan Tasawwufi
A cikin al’adun Sufaye da dama, ana gādar wasu awrād (litanies) ta hanyar izini daga malami. Wannan ba ƙuntatawa ba ne ga zikiri da kansa, sai dai wata hanya ce ta tabbatar da sahihiyar fahimta da shiryuwar ruhi.
Skiredj ya bayyana cewa hasken ruhi yana gudana ta hanyar isnād da shiriya. Saboda haka ne malamai da yawa suka jaddada koyon awrād a cikin tsari na wata tafarkin tarbiyya ta ruhi.
Wannan ka’ida tana wanzuwa a fannoni da dama na ilmin Musulunci, ciki har da karatun Alƙur’ani da riwāyar hadisi.
Niyyar da ke Bayan Karanta Salat al-Fatih
Wani muhimmin ra’ayi da Skiredj ya tattauna shi ne niyyar da ke bayan wannan salati.
Lokacin da ake karanta Salat al-Fatih, mumini yana amincewa da gazawarsa wajen yin yabo ga Annabi Muhammadu yadda ya dace. Don haka salatin ya zama roƙo cewa Allah da Kanshi Ya yi wa Annabin albarka da cikakkiyar albarka wadda ba wanda zai iya bayarwa sai Shi.
A wannan ma’ana, salatin yana nuni da tawali’u da kuma gane cikar kamala ta Ubangiji.
Ma’anar Ruhaniya ta Salatin
Ma’ana mafi zurfi ta Salat al-Fatih tana cikin yadda take gane Annabi Muhammadu a matsayin:
mai buɗe shiriya
hatimin annabci
mai kare gaskiya
mai shiryarwa zuwa hanya madaidaiciya
Aika salāti a kansa yana ƙarfafa soyayya ga Annabi, kuma yana ƙara dangantakar ruhi da misalinsa.
Matsayin Salat al-Fatih a cikin Ibada ta Musulunci
A ƙarshe, Salat al-Fatih tana cikin babbar al’adar aika salāti ga Annabi, aiki da aka yarda da shi kuma aka ƙarfafa shi gaba ɗaya a Musulunci.
Musulmi a tsawon tarihi sun yi amfani da nau’o’in kalmomi masu yawa domin wannan manufa. Kowanne yana nuna ibada, godiya, da kuma soyayya ga Manzon Allah.
Daga wannan hangen, Salat al-Fatih salati ce guda ɗaya ne kawai cikin dimbin siffofin wannan bauta.
Kammalawa
Karewar da Sidi Ahmed Skiredj ya gabatar yana nuna cewa muhawarar da ta shafi Salat al-Fatih yawanci ta ginu ne a kan rashin fahimta.
Bisa bayaninsa:
Salatin ba ta da’awar cewa ita ce Alƙur’ani.
Ba ta da’awar wahayi na annabci.
Ba ta kawo sabon shari’a.
A maimakon haka, tana wakiltar wata sigar salāti ga Annabi, wadda ake fahimta a cikin tsarin ilhāmin Sufaye da kuma akidar Ahlus-Sunnah ta gargajiya.
Idan aka kusanto Salat al-Fatih da ilmi da adalci, tana bayyana ba a matsayin wata matsalar akida ba, sai dai a matsayin ɓangare na wadatawar al’adar bauta ga Annabi Muhammadu wadda ta kasance a duk tsawon tarihin Musulunci.
Allah Ya ƙara mana soyayya ga Manzonsa, Ya kuma ba mu ikhlasi wajen aika salāti a kansa.
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