Skiredj Library of Tijani Studies
Da sunan Allah, Mai Rahama, Mai Jinƙai. Tsira da amincin Allah su tabbata ga shugabammu Muhammad, da iyalansa, da sahabbansa.
Daga cikin fitattun ayyukan babban malamin Tijaniyya, alkali, marubuci, kuma arifi, Sidi Ahmed ibn al-Hajj al-‘Ayyashi Skiredj al-Khazraji al-Ansari, akwai littafin tafiya mai wadata ta musamman kuma mai faɗin zango fiye da saba: Taj al-Ru’us bi al-Tafassuh fi Nawahi Sus. Ya wuce rubutaccen labarin tafiya kawai. A lokaci guda, kundin tarihi ne, rubutun adabi, binciken ƙasa (geographical survey), littafin rubutu na malanta (scholarly notebook), sharhin zamantakewa, da kuma hoton Kudancin Maroko a farkon ƙarni na ashirin.
Ga masu karatu masu sha’awar tarihin tunani na Maroko, ilimin Tijaniyya, al’adun Sous, da gadon adabin Sidi Ahmed Skiredj, wannan littafi ya cancanci kulawa ta musamman.
Menene Taj al-Ru’us?
Sunan da aka san aikin da shi a cikin bugawa shi ne Taj al-Ru’us bi al-Tafassuh fi Nawahi Sus, wanda za a iya fassara ma’anarsa da Turanci a matsayin “The Crown of Heads: A Broad Excursion Through the Regions of Sous.” An buga shi a New Press a Fez a lokacin da marubucin kansa yana raye.
Sidi Ahmed Skiredj ya ambaci aikin tun da wuri a cikin littafinsa al-Ightibat, inda ya yi nuni da shi da wani suna dabam kaɗan, mai nufin “The Crown of Heads in Traveling Through the Regions of Sous.” Wannan yana nuna cewa aikin ya riga ya zama ɓangare na jerin rubuce-rubucensa na kansa tun kafin sigar bugawar ƙarshe.
Abin lura kuma, fitaccen malami kuma marubuci, Sidi al-Tahir ibn Muhammad al-Tamnarti al-Ifrani, ya fi son wani suna na dabam a gare shi: Tazyin al-Turus bi al-Tafassuh fi Nawahi Sus. Wani kwafin littafin da ya taɓa kasancewa a hannunsa yana ɗauke da wannan shawarar suna a rubutunsa da hannu a kan murfin. Wannan ɗan bayani kaɗai ya nuna irin girman darajar aikin a cikin ƙungiyoyin ilimi.
Dalilin da ya sa wannan littafi yake da muhimmanci
Wannan littafi yana da muhimmanci domin ya haɗa duniyoyi da dama a rubutu guda. Littafin tafiya ne, amma ba jerin tashoshi na hanya mai sauƙi ba. Takarda ce ta ilimi da babban malami ya rubuta, wanda ya ratsa birane, ƙauyuka, makarantu, zawiyoyi, ribats, ɗakunan karatu, kasuwanni, kabilu, kwazazzabai, da yankunan duwatsu, da idon masani a fikihu, da ƙwaƙwalwar masanin tarihi, da harshen mawaki.
Haka kuma, yana cikin ƙarshen zamani na rayuwar Sidi Ahmed Skiredj. A lokacin da ya tsara wannan tafiya, tuni ya zama malami baligi mai gagarumar hanyar sadarwar ilimi da dogon tarihin rubuce-rubuce. Wannan yana ba aikin nauyi na musamman. Shaidar gogaggen ustazi ce yana duban ƙasa, mutane, ilimi, addini, da al’umma da ido mai horo sosai.
Asalin labarin tafiyar
Tunanin ziyartar yankin Sous bai taso kwatsam ba. Ya daɗe yana ƙulluwa tsawon shekaru. Kimanin 1345 AH / 1926 CE, Sidi Ahmed Skiredj ya tarbi wata ƙungiya ta manyan malaman yankin Sous a gidansa da ke El Jadida. Daga cikinsu akwai shahararren malami kuma marubuci Sidi al-Tahir ibn Muhammad al-Tamnarti al-Ifrani al-Susi, wanda ya daɗe yana da ƙawance mai ƙarfi da shi.
Wani muhimmin mutum a wannan labari shi ne Sidi Ahmad ibn ‘Ali al-Kashti al-Tinani, wanda ya riƙa aikewa Skiredj wasiƙu cikin kusanci da girmamawa. A cikin wasikunsa, yana kiran sa da laƙabi irin su: shaykhina, ubana, ginshikina, madogarana. Waɗannan wasiƙu akai-akai suna gayyatar Skiredj ya ziyarci Sous, ya duba zawiyoyinta, makarantu, ɗakunan karatu, ribats, da muhimman alamomin ilimi, kuma ya sadu da malamanta da ɗalibanta.
Daya daga cikin waɗannan gayyatu na baya-bayan nan, mai kwanan wata Rabi‘ al-Awwal 1355 AH / 1936 CE, ya nuna cewa malamai da ɗaliban makarantar ilimi ta Alma sun kasance suna marmarin ziyararsa. Saboda haka, tafiyar da ta zama Taj al-Ru’us ba ta zo da bazata ba. Amsa ce ga dogon buri na ilimi daga duniyar malaman Sous.
Tafiyar mota a cikin yanayi na kafin zamani (pre-modern conditions)XXXXX
Ɗaya daga cikin abubuwan da suka fi jan hankali a cikin wannan رحلة shi ne cewa an yi ta ne da mota, ba da hanyoyin tafiya na gargajiya da suka fi shahara a tsofaffin tafiye-tafiyen Maroko ba. Skiredj ya sayi wannan abin hawa tun shekaru a baya, a lokacin da yake alkali a El Jadida. Har ma ya ambaci kuɗin da ya saya ta a ɗaya daga cikin wasiƙunsa zuwa ga ɗan’uwansa M’hammed Skiredj.
Wannan yana da muhimmanci domin yana sa aikin ya tsaya a wani gicciyen tarihi mai ban sha’awa: a zurfi yana da gargajiya ta fuskar ilimi da salo, amma a bayyane yana da zamani ta fuskar hanyar tafiya. Duk da haka, hanyoyin ba su kasance masu sauƙi ba ko kaɗan. Jimillar nisan da motar ta yi ya wuce kilomita 2,500, adadi mai ban mamaki a lokacin, musamman idan aka yi la’akari da yanayin hanyoyi masu gauraye—wasu an yi musu kwalta, da yawa kuwa ba a yi ba—tare da takaitattun ƙarfin motar da kuma ƙuncin yanayin tafiya.
Wa ya raka shi?
Mutane uku ne suka raka Sidi Ahmed Skiredj a wannan tafiya:
Sidi Muhammad ibn ‘Ali al-Tazrawalti al-Susi, Moqadem na Tijani zawiya a Bab al-Kabir a Casablanca
Sidi Muhammad al-Jaddani, direba
Sidi ‘Abd al-Kabir al-Tukkani
Kasancewarsu tana nuna ɓangarorin tafiyar na ilimi, na ibada, da na aikace-aikace.
Yadda aka rubuta littafin
Da zarar tafiyar ta fara, Skiredj ya soma rubuta abubuwan da suka faru da kuma abubuwan da suka ba shi ra’ayi. Yana ɗauke da takardu masu warwara musamman domin wannan manufa. Ganyen rubutun hannu da aka ajiye a ɗakin karatu na Skiredj suna nuna cewa ya rubuta da sauri, a matsayin abin da ya zo masa a rai, kuma sau da yawa ba tare da tsari na rubutu na yau da kullum ba. Ya rubuta a inda wuri ya ba da dama: a saman shafi, a gefen shafi, a gefe, ko a duk inda hannu ya sami sarari.
Wannan ba abin da ya kebanta da Taj al-Ru’us ba ne. Haka ce hanyarsa a tafiye-tafiyensa na baya, kamar rubuce-rubucen tafiyarsa na Zidani, Wahrani, da Hijazi. Amma ko da yake an rubuta bayanan farko da sauri kuma ba tare da ƙa’ida ba, daga baya an sake duba aikin ƙarshe, an tsara shi, an gyara shi, an kuma ƙawata shi har sai ya kai wannan tsattsauran salo mai gogewa da aka san shi da shi a yau.
A wane mataki na rayuwarsa aka rubuta wannan?
A lokacin da Skiredj ya yi wannan tafiya, yana da shekara sittin da ɗaya. Tana cikin ƙarshen zamaninsa, kuma tana daga cikin manyan tafiye-tafiyensa na ƙarshe, ban da ƙaramar tafiyarsa ta baya zuwa Aljeriya. Bai rayu ba sai kusan ƙarin shekaru takwas bayan wannan tafiya, ya rasu a 1363 AH / 1944 CE.
A wancan lokaci, yana aiki a matsayin alkali na Settat da kewaye. Wannan balagaggen mataki na rayuwarsa yana ƙara wa littafin ƙima. Aiki ne na mutum a kololuwar gogewa, yana haɗa shari’a, adabi, ruhi, da lura.
Wata waƙa mai baitoci 1,100
Wani abu mai ban sha’awa kuma a Taj al-Ru’us shi ne tsarin da aka rubuta shi a kai. Aikin ya ƙunshi kusan baitoci 1,100, an tsara su a ma’aunin Kamil. Wannan ba kawai yin waƙa a sake ba ne. Rubutacciyar riwayar tafiya ce ta waƙa, mai tsari ƙwarai, wadda aka tsara da bayyananniyar daidaito da kamun kai.
Wannan kaɗai ya sa aikin ya fice. Babban aikin adabi ne na gaske, ba kawai kundin yini da aka sa masa ƙafiya ba. Girma, daidaituwa, da kaurin ginin rubutun suna bayyana ƙwarewar Skiredj a harshe da tsari.
Abin da tafiyar ta ƙunsa
Skiredj ya tsara hanyar da gangan domin ta fi yalwata inda za ta kai. A tafiyar fita, ya bi ta cikin biranen bakin teku; yayin da hanyar dawowa ta bi ta Marrakesh da yankin Hawz. Wannan ya ba shi damar faɗaɗa tafiyar, ya kuma ziyarci ƙarin yankuna, ƙabilu, malamai, da abokai.
A kan hanya, ya rubuta game da birane kamar:
Fez
Casablanca
El Jadida
Jorf Lasfar
Safi
Essaouira
Tamanar
Agadir
Inzegane
Tiznit
Taroudant
Marrakesh
Ya kuma bayyana kauyuka da dama, kwaruruka, duwatsu, hanyoyi, kasuwanni, da yankunan ƙabilu da ya ci karo da su a cikin tafiyar.
Girman ƙasa (geography)
Ɗaya daga cikin mafi ƙarfi a littafin shi ne abin da ya ƙunsa na bayani game da ƙasa. Tun daga matakan farko na tafiyar, Skiredj yana mai da hankali sosai ga siffar zahiri da ta birane na wurare.
Bayaninsa game da Casablanca ya fi fice musamman. Ya ware fiye da shafuka biyu wajen bayyana manyan gine-ginenta, saurin ƙaruwa a yawan jama’a, faɗaɗar kasuwanci da masana’antu, da kuma babban tashar jiragen ruwanta. Wannan yana da amfani domin yana kama Casablanca a wani lokaci na canji, kamar yadda idon wani malamin Bamaroke mai sani ya gani.
A duk tsawon aikin, yana bayyana yankuna da bayani a sarari: hanyoyin da aka bi, yanayin ƙasa da aka ketare, wuraren da aka ziyarta, da fitattun siffofin kowace nahiya.
Girman tarihi
Littafin kuma yana da ƙima ta tarihi da ba za a musunta ba. Skiredj ba wai kawai yana wucewa ta wurare ba ne; yana sanya su a mazauninsu na tarihi. Yana tuna muhimmancinsu, yana lura da abin da ya shige na tarihinsu, yana ambaton malamansu da manyansu, kuma yana rubuta matsayinsu a cikin faɗaɗɗiyar rayuwar Maroko.
Wannan yana sa aikin ya zama mai amfani ba a matsayin adabi kaɗai ba, har ma a matsayin tushe ga tarihin tunani da zamantakewa na Maroko, musamman Maroko ta kudu.
Girman ilimi
Wataƙila ginshiƙin tsakiya na littafin shi ne abin da ya ƙunsa na ilimi. Manufar Skiredj ta gaskiya ba yawon buɗe ido a ma’anar da aka saba ba ce. Yana so ya ziyarci cibiyoyin ilimi, ya haɗu da malamai, ya binciki ɗakunan karatu, kuma ya sabunta dangantaka da hanyoyin sadarwar masu ilimi na yankin Sous.
Kamar yadda ya saba a yawancin rubuce-rubucensa, yana kula da matsayi da tarihin rayuwar mutanen da ya haɗu da su. Ya haɗa taƙaitattun bayanai da dogayen bayanai game da malamai, mawallafa, masu daraja, masu taqawa, shugabanni, da jami’ai. Gaba ɗaya, ya ambaci fiye da mutane 140, wasu ya haɗu da su a Fez, wasu kuma a cikin tafiyar kanta.
Wannan bayanin tarihin rayuwa yana ba aikin ƙima ta musamman ta shaida (documentary).
Girman zamantakewa
Skiredj ya kuma lura da rayuwar zamantakewa ta wuraren da ya ziyarta. Ya rubuta al’adu, dabi’u, halayen jama’a, da canje-canje da ake gani a cikin al’umma. Wannan yana ba aikin wani ɗanɗano na ɗan Adam fiye da layin hanyoyi da haɗuwa da malamai.
Ya kula da abin da mutane ke sakawa, yadda suke mu’amala, da irin sabbin ɗabi’u da suke yaɗuwa. Lurawarsa tana ba mai karatu damar ganin Maroko a cikin yanayin sauyawa.
Soyayyarsa ga Fez
Kamar yadda ya yi a rubuce-rubucensa da dama, Skiredj ya fara da yabon garin haihuwarsa da yake ƙauna, Fez. Ya yi matuƙar ɗaurewa da birnin, kuma sau da yawa yakan yi amfani da duk wata dama da ta dace don nuna falalolinsa, fifikonsa, da al’adarsa ta ilimi.
A ɗaya daga cikin layuka mafi tunawa a tafiyar, ya ce da ma’ana:
“Fez—me zai sa ka fahimci abin da Fez take? Tana da wani fifiko a kan birane a dukkan ƙasashe. Ilimi yana ɓuɓɓugowa daga ƙirazan mutanenta kamar yadda ruwanta ke ɓuɓɓugowa daga katangarta.”
Wannan buɗewa alama ce ta Skiredj. Soyayyarsa ga Fez ta kasance ta ilimi, ta ruhi, ta motsin zuciya, kuma ta wayewa gaba ɗaya a lokaci guda.
Gargaɗi game da tsattsauran ra’ayi
Ɗaya daga cikin siffofin littafin da suka dace musamman shi ne cewa Skiredj bai bari damar ta wuce ba wajen yin magana a kan tsattsauran ra’ayin addini da tsauri.XXXXX
Ya ɗauki tsattsauran ra’ayi da tsananin wuce gona da iri a matsayin barazana ga addini da al’umma, kuma ya yi hujja cewa wajibi ne a yi musu tsayayya a kuma tumɓuke su daga tushe.
Ya kawo wani lamari da ya shafi ɗaya daga cikin dalibansa, Muhammad ibn al-Hajj Fatha al-Safriwi, wanda a wani lokaci ya taɓa karkata zuwa wata ƙungiya ta samarin masu tsattsauran ra’ayi a Fās. A cewar Skiredj, wannan motsi yana ikirarin cewa yana son gyara addini, yaƙi da wasu al’adun zamantakewa, kuma ya tunkari ṭuruq na Sufaye, zawiyoyi, maƙabartu masu tsarki, da ayyuka irin na su. A ƙarshe, an murƙushe wannan al’amari ta hanyar haɗin gwiwar malamai, masu mulki, da mutanen kirki; sai wannan saurayi ya komo ga hankalin da ya dace ta hanyar nasiha daga malaminsa.
Wannan yana sa littafin ya wuce rubutun tafiya kawai. Har ila yau, yana zama shaida ga rikice-rikicen ɗabi’a da na addini na zamaninsa.
Tattaunawar fikihu a cikin tafiyar
Kamar yadda ake tsammani daga masani shari’a mai girman Skiredj, littafin ya ƙunshi tattaunawa mai karkata ga الفقه. Bai dakatar da binciken shari’a a lokacin tafiya ba. A maimakon haka, tafiyar ta zama fili na nazari da amsawa.
Daga cikin batutuwan da ya tattauna akwai:
tasirin zakka dangane da man argan
ra’ayoyin shari’a na da da aka danganta da gyada da safflower
tambayar da Bāsha na Taroudant ya yi game da liwāṭi
hanyar da ta dace wajen karanta hizb na Alƙur’ani na yau da kullum a cikin maƙabarta mai tsarki idan ƙungiyoyi biyu dabam suka fara karantawa a lokaci guda
A kan wannan batu na ƙarshe, ya ba da shawara cewa ya fi dacewa, kuma ya fi kamala wajen adabi, ƙungiyoyin biyu su taru su karanta tare a wuri guda, su nisanci hayaniya, cakuduwar murya, da ruɗani.
Waɗannan sashe-sashe suna nuna Skiredj a aikace a matsayin malami mai aiki, ba matafiyi kaɗai ba.
Suka ta zamantakewa: sabbin ɗabi’u da sauyin zamani
Skiredj kuma ya yi tsokaci a kan wasu sabbin abubuwan zamantakewa da ɗabi’u da suka dame shi. Ya ambaci ayyuka irin su:
askan gemu
saka tufafin baƙi
yawan zama a gidajen shayi (cafés)
shan taba
shan giya
Da ya koma Fās bayan dogon rashi, abin da ya fi ba shi mamaki shi ne yaɗuwar aske gemu a cikin matasa, har ma da daliban neman ilimi, al’amarin da ya ɗauka a matsayin wani babban sauyi mai tsanani, kuma baƙon abu ga birnin.
Waɗannan kalamai suna ba littafin wani sautin gyarawa a wasu wurare, bisa tushen damuwar ɗabi’a, ba wai kirdado kawai ba.
Tafiya da malamai da yawa suka yaba
An gane darajar adabin Taj al-Ru’us cikin gaggawa. Bisa ga shaidun da ake da su, an rubuta kusan waƙoƙi hamsin na yabo domin girmama wannan aiki.
Daga cikin fitattu akwai na:
Sidi al-Tahir ibn Muhammad al-Tamnarti al-Ifrani
Sidi Ahmad ibn ‘Ali al-Kashti al-Tinani
al-Faqih al-Hasan ibn ‘Ali ibn ‘Abd Allah al-Ilghi al-Susi
Wannan karɓuwa mai faɗi tana nuna cewa littafin ba a yaba masa a matsayin tarihin rayuwar mutum kaɗai ba. An karɓe shi a matsayin wata babbar gudummawa ta adabi da ilimi.
Dalilin da ya sa Taj al-Ru’us har yanzu yana da muhimmanci a yau
Wannan littafi har yanzu yana da amfani saboda dalilai da dama. Yana bayar da:
hoto mai rai na Sous da kudancin Maroko
haske kan hanyoyin sadarwar malamai a Maroko
misali na al’adun rubutun Tijaniyya
cikakken rikodi na birane, hanyoyi, kabilu, da cibiyoyi
tagar dubawa zuwa muhawarorin addini, shari’a, da zamantakewa na zamaninsa
nuni da fāɗin baiwar Sidi Ahmed Skiredj a matsayin mawaƙi, masani shari’a, masanin tarihi, da mai lura
Ƙalilan ne ayyuka da ke haɗa duk waɗannan ginshiƙai da irin wannan cunkoson bayani.
Littafi da aka riga aka gyara aka kuma wallafa
Ba a bar wannan aiki ya binne a cikin tsarin rubutun hannu (manuscript) ba. An riga an yi masa gyara, an buga, an wallafa, wanda ya sake ba masu karatu da masu bincike damar samun sa—musamman waɗanda ke sha’awar gadon Skiredj da tarihin tunanin Maroko gaba ɗaya.
Wannan wallafar kanta wata muhimmiyar hidima ce ga ilimi, domin Taj al-Ru’us na daga cikin ayyukan da suke taimaka mana mu fahimci ba marubucin kaɗai ba, har ma da wata cikakkiyar duniyar malamai.
Tunani na ƙarshe
Taj al-Ru’us bi al-Tafassuh fi Nawahi Sus na daga cikin littattafan da ke ba da riba ga mai karatu fiye da iri ɗaya. Masanin tarihi zai samu takardu da hujjoji. Mai sha’awar adabi zai samu waƙa mai santsi da salo mai haske. Dalibin Sufanci zai samu hanyoyin ilimi da ibada. Mai binciken Maroko zai samu taswirar wurare, mutane, da damuwar da ta mamaye wani muhimmin lokaci a tarihin zamani na ƙasar.
Fiye da kome, littafin yana bayyana hazakar Sidi Ahmed Skiredj kansa: malami da ya sha gaban zamaninsa, mai daidaito a lura, mai ƙyalli a salo, mai yalwar sani, kuma mai zurfin alaƙa da ƙasashe da mutanen da ya rubuta a kansu.
Shi ya sa wannan tafiya ta kasance kambi a cikin rubuce-rubucen tafiye-tafiyensa.
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