SALATIL FATHI

"""""""""SALATIL FATIH"""""""""""
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An karbo daga Sayyadina jabir dan Abdullahi
Allah ya kara masa yarda yace, wata rana nace
da Manzon Allah (S) uwata da ubana fansar ka
ya Rasulullahi, gaya min farkon abin da Allah
ya halitta kafin ya halicci komai. Sai Manzon
Allah (S) yace, ya jabir Allah ya Halicci hasken
Annabin ka daga hasken zatin sa kafin ya
halicci komai. Ya sanya wannan haske yana
kewayawa da kudurar sa yadda Allah ya so. A
wannan lokaci babu Allon Lauhil Mahfuz babu
Alkalamin Qudra babu Aljanna babu wuta ba
wani Mala'ika ba sama ba kasa ba rana ba
wata ba Aljani ba Mutum. Yayin da Allah Mai
Girma da buwaya yayi Nufi ya halicci halitta
sai ya raba wannan haske Izuwa kaso hudu.
Daga kaso na farko ya Halicci Alkalamin Qudra.
Daga kaso na biyu ya halicci Allon Lauhil
Mahfuz. Daga kaso na uku ya halicci Al'arshi.
Kaso na hudu ya sake raba shi izuwa kaso na
hudu. Daga kaso na farko ya halicci Mala'ikun
da suke dauke da Al'arshi. Daga kaso na biyu
ya halicci kursiyyu. Daga na uku ya halicci
sauran Mala'iku. Kaso na hudu ya sake raba
shi Izuwa kaso hudu. daga kaso na farko ya
halicci Sammai. Daga kaso na biyu ya halicci
kassai. Daga kaso na uku ya halicci Aljanna da
wuta. Kaso na hudu ya sake raba shi Izuwa
kaso hudu. Daga kaso na farko ya halicci
hasken maganah Muminai. Daga kaso na biyu
ya halicci hasken zukatan su, watau hasken
sanin Allah (Ma'arifa). Daga kaso na uku ya
halicci hasken kawunan su, wato hasken
kadaita Allah (Tauhidi)
La'ilaha'illallahu Muhammadur rasulullahi
(S.A.W).

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KU SAURARA MASOYA ANNABI (S.A.W)
.................................. MAULUD NABIYI (S.A.W)
DOLE .........................................

HUJJOJIN MAULIDI

Dr. Ibrahim maqari Zaria Bismillahirrahmanirraheem...
HUJJOJIN MAULIDI...
1- kalman almaulidu a
littafan musulunci gaba
daya farkon wanda ya fara
ambatonsa da nufin lokacin maulidin Annabi ko
wurin da aka haifi Annabi
shine Abdullahi ibn
muhammadd ibn
abdulrahman mawallafin
littafin akhabaru makkata, ya rayu zamanin su
ahmadu bin Hambal har
ma ya girme shi, ya rasu
223Hijr... Ya amabata da
nufin bigiren da aka haifi
SHUGABA S.A.W kuma ya fadi girman wurin... 2- ibn jubayr ya rasu hijira
nada shekara 615Hjr ya
ambaci maulidi a cikin
rihlansa ya ce duk ranar
litini na watan rabiu auwal
ana bude shabbakin Annabi mutane na shiga
suna tabarruki da raudhan

har watan ya kare... 3- ibn kathir a cikin bidaya
wannihaya, 4-alhafiz suyuti... 5- wanda ake jingina
farkon maulidi zuwa gare
irin yanda muke yi shine
almalikul muzaffar... 6-imamu abu shamata
662Hjr... malamin duk
malaman zamanninsa
saboda shine malamin
imam nawawi ma, ya
rubuta wani littafi (alba'ithu ala inkaril
bida'I...) A cikin wannan
littafin ya ambaci cewa fa
akwai wani abun da abu
shamata yake yi yace ba
bidiah bane, in ma bidiah ne to hasana ne, ya ambaci
maulidi... Yace hujjanshi
kuwa shine saboda yana
shigar da soyayyar Annabi
a cikin zukata... Saboda
fadin SHUGABA (ku tarbiyantar da yayanku
akan abubuwa uku...son
Annabi, son ahalil bayti, da
tilawan Qurani) 7-muhammad bin
abdullahi ibnul Hajj, a cikin
almadkhalu ya fadi cewan
maulidi abu ne mai kyau,
saboda SHUGABA yace
(yana azumin litini ne saboda ranan aka haife shi)
a ilimin ibnul hajji kenan... 8- Ibn Taymiya 727hijr
yace maulidin Annabi abu
ne mai kyau gwargwadon
niyyan me yi, ya fada a

wuri biyar a cikin iqtida'ul
siratil mustaqim... 9-ibn abbas almisri yace
maulidin na da kyau
hujjanshi kuwa shine
saboda sayyidna abubakar
har fata yake yayi wafati
ranar haihuwan Annabi ranar litini..hadisin na cikin
musnad na imam ahmad
da ibn hibban etc... 10-ibn batuta 772Hijr yace
ya ga ana yi a madina da
makka ya ce duk in watan
yazo ana ciyar da abinci
ana girmama sharifai ana
basu manyan hadaya har watan ya kare... 11-alhafiz ibn hajar
alasqalaniy yace maulidi
abu ne mai asali mai hujja
dalili kuwa shine abunda

Annabi yace da ya tarar
ana azumin ashura saboda murnar tsiran Annabi musa
to ashe samuwan SHUGABA
abun ayi murna ne... 12-shamsuddeen sahawy
902Hijr yace maulidi nada
kyau sabooda Allah yace
(ku aikata alkhairi) kuma
duk abunda ke maulidi
alkhairi ne 13-imam sayuti 911Hijr
yace maulidi nada kyau
saboda Annabi har yanka
ya kara ma kansa bayan
kuma ya san anyi mashi... 14- imam zakariyal ansari
1065Hijr yace maulidi nada
kyau saboda hadisin matan
nan da tace idan SHUGABA

ya dawo daga yakin
khaibara zata kada duffu a gaban SHUGABA, Annabi
yace ki cika bakacenki, yace
to wannan murna ne da
dawowan Annabi ashe
zaka iya muurna da
zuwanshi duniya, 15 imam allusi mawallafin
ruhul ma'ani shima yace ya
samo hujjan maulidi
saboda Allah na karanta
ma Annabi kissoshin
annabawa saboda a kwantar da hankalinshi to
ya kuma kissan SHUGABA? 16-imam qastalaniy mai
sharhin bukhari yace
maulidi nada kyau Allah
saboda yace (qul bi
fadlillahi wa bi rahmatihi fa
bi zalika fal yafrakhu...) 17 Shiekhul Islami Wa
Sa'adatul Anami Sheikh
Ibrahim Niass yayi fatawa
biyu akan maulidi na farko
shehu ya taba fadan qul bi
fadlillahi a matsayin hujja, se kuma fatawan sa na
kansa R.A da aka
tambayesa se yace RASHIN
HUJJAN domin akwai
abunda yafi karfin hujja
saboda ba'a neman rana da rana tsaka... To duk
mutumin da ranar
haihuwan Annabi ya
zagoya be yi murna koda a
zuciya bane to be da IMANI.

kaunar annabi dole

KASHI NA BIYU
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,,,,,,,,,,,,,,,,,,SHAHRUL MAULUDIN NURUL HUDA ,,,,,,,,,,,,,,,,,,,

MADOGAR YIN MAULUDI A DORAN FAHIMTAR HADISAI KO
SAMO MADOGAR GADA HADISAI
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BismilLahir Rahmanir Rahiymil HamdulilLahi Rabbil A'lamin

Wa SallalLahu Ala Sayyadina Muhammad ,Wa Sallim.

Bayan farawa da Sunan Allah Madaukakin Sarki da Salati
ga Shugabanmu Annabi Muhammad {SAW} zan dan yi bayani a taqaice kamar yanda Malamai suka rigaya suka yi
kan HUJJOJIN yin Maulud duk da na san yin Taro a yau domin girmama Annabi {S} sai Wanda Allah ya nu kuma cewa SAHABAI BASU YI KAZA BA,ba zai zam hujjar kin yi
aiki ba domin akwai aiyuka masu yawa a Musulunci da Sahabbai basu yi ba amma ana yin su a cikin Musulunci a
ya kuma baya nufin an fi Sahabbai{RTA} Sai da YANAYI
ya bada damar hakan.

Bayan haka,zamu iya cewa Mauludi ya ginu a bisa rukunai 4

{1} MURNAR SAMUWAR ANNABI {SAW}.

{2} TARO { YIN BAYANI KAN ANNABI {SAW}.

{3} CIYARWA .

{4} GIRMAMA ANNABI {SAW} .

Saboda haka,zan dau Hadisai 2 da aikin Imam Malik{RT}su zam min madogara domin na farkon ma ya Ishi duk Masoya Annabi Hujjah wato HADISIN ABULAHAB.ga shi kamar yanda ya tabbata

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1}NUNA MURNAR HAIHUWAR ANNABI{S}{MAULUDI A YAU}

Hadisi ya tabbata daga Sayyadina Urwatu Bn Zubayr{R}ya ce

"An ga Abu Lahab a mafarki bayan Mutuwarsa,aka tambaya shi halin da yake ciki sai ya ce bai hadu da Alkhairi ba inba da ragwanta masa Azaba da ake yi duk RANAR LITININ saboda 'yanta Sayyadatuna Suwaiba Aslamiyya da ya yi ranar da aka haifi Annabi {S} {Saboda
Murnar Haihuwar Annabi {S}} {FATHUL BARI 9/ 59 }

Bugu da qari,wannan lamarin ya faru ne tun kafin Wafatin Annabi{S}wanda ke nuna cewa da MAFARKIN KARYA NE da Annabi{S}ya fada kuma da Murnar da Abu Lahab ya nuna haramun ne da Annabi {SAW} ya ce kada aqara.

Haka ma,da haramun ne NUNA MURNAR SAMUWAR ANNABI{S}wanda muke kira YAU MAULUDI da Allah bai KARBI AIKIN ABU LAHAB ba har ya kai ga Samun Sakamako {RANGWAME DUK LITININ}KUMA WANI ABIN
MAMAKI CIKIN NUNA MURNAR SAMUWAR ANNABI{S}shi ne BA A BUQATAR SAI MAI IMANI sabanin sauran ibadu domin da ba a yiwa Abu Lahab rangwame ba indai sai mai IMANI,kodayake,na taba jin Wani Bawahabiye yana neman kore wannan Hadisi amma cikin Jahilcinsa.

Anan kafin in ci gaba ga tambaya

{1}Shin rangwamen da Abu Lahabu yake samu duk ranar
Litinin,dan me yake samun rangwamen ?

{2}Shin in har KAFIRI KUMA MAKIYIN ANNABI{S}Zai nuna
murnar samuwar Annabi {S} in ga Mai Imani
{3}Dan me muke yin MAULUD?Dan me Abu Lahab yake
samun rangwane .
,,,,,,,,,,,,,,,,HADISI NA BIYU {TARO DA CIYARWA},,,,,,,,,,,,,,,,

Wannan Hadisin da zan kawo,na daga Hadisin da Ibn Taymiyya RABBIN WAHABIYAWA ya kawo a inda yake bayanin HALACCIN MAULUDI amma da yake LAMARI NE
NA GIRMAMA ANNABI{SAW}sai 'YA'YAN GIDANSA WATO
'Yan Karotar Wahabiyawa {Izala}sai suka bujire masa
Hadisi ya tabbata cewa MUTANAN MADINA KAFIN ZUWAN
ANNABI{S}MADINA SUKA CE INA MA ZASU ZABI WATA RANA,MUTARO MU AMBACI WANNAN LAMARI DA ALLAH YA YI NI'IMA DASHI GAREMU {BAYYANAR ANNABI {SAW} ,SAI SUKA TARU A GIDAN ABI UMAMATU AS ADU BN ZURARA,BAYAN SU GAMA YA YANKA MUSU DABBA KOWA YA CI YA KOSHI.

Anan mun ga yanda Sahabbai {Ansar} suka yi Taro saboda NI'IMAR DA ALLAH YA YI MUSU.

Tambayoyi
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>Shin akwai ni'imar da Allah yayi musu fiye da Annabi{S}?

>Shin yanka Dabba da suka yi bai nuna murna suke yi ba?

{MUSANNAF 3/159 HADISI NA 5158 }

Saboda haka.daga wannan Hadisin zamu ga cewa hatta Sahabbai sun TARU domin Ni'imar da Allah yayi musu wanda duk abinda za a ce dan shi suka yi TARO wato ni'imar,to bai kai ga Annabi {S}

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,DALILI NA HUDU ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

GIRMAMA ANNABI{SAW}NA DAGA NIYYAR MASU MAULUDI

Anan zamu ga cewa mutum na iya girmama Annabi {S} ta sigar da zai iya kuma koda Sahabbai basu yi hakan
ba domin aikin Imam Malik {RTA} ne TAFIYA A BIRNIN
MADINA domin girmama Annabi{SAW}na nuni da cewa
ana iya yin wani wanda Annabi {SAW} ko Sahabbai basu
yi ba kamar yanda A'LIMUL MADINA {IMAM MALIK RTA}
ya yi wato GIRMAMA ANNABI {SAW} da sigar da babu Hadisin umarnin haka kaitsaye. Duba
{ ASH-SHIFA -NA IMAM ALQADI IYAD }

Saboda haka,ya kamata 'Yan Karotar Izala su fahimci addini,domin JAHILCINSU sun tabbata MURAQQABAI
dalili shi ne suna aika BID'O'I amma abin mamaki sai
ka ji suna kiran wasu 'Yan Bid'ah.

Tambayoyi
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>Shin wannan aikin na Imam Malik wato girmama Annabi {SAW} wanda babu wani Sahabi da aka ruwaito
cewa ya yi hakan bai nuna cewa akwai aikin da babu Hadisi kaitsaye ba amma zaka iya yi MUTUQAR bai ci karo
da Qurani da Hadisai ba ? kamar yanda muka ga Imam Malik ya yi ?

To AlhamdulilLah zan tsaya anan kuma wannan dan bayanin nawa ya ishe Masoya Annabi {S} HUJJAR amma
shi MAKAHO / JAHILI MURAQQABI ba zai taba ganewa ba

Saboda haka,kawai abinda da ya kamata mai kira izuwa addinin Allah kan fahimtar Malamai na gaske ba 'yan gangan ba masu hallaka mutane ya rika shi ne wannan
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,,,,,,,,,,,,,,,,,>BISMILLAHIR RAHMANIR RAHIYM,,,,,,,,,,,,,,,,
{YA RASUWLALLAH }
LAYSA ALAYKA HUDAHUM WALA KINNALLAH YAHDI
MAY YASHA'U ,,,,,,,,,,,,,,,,,,,,,,>2:272
WANNAN AYAR CE ABAR DUBAWAR MU DOMIN IN
BANDA ALLAH NE YA GAYAWA ANNABINSA HAKA,WALLAHI BABU WANDA YA ISA YA GAYA MASA HAKA.
SABODA HAKA,WANNAN AYAR ITACE AMSA MU GA
MAKAFI

>Allahu Wa Rasuwlahu A'alamu.

>Bis Salam Masoya Annabi {SAW} Kawai.

@Ittihadu Duruqis Sufiyya{Unification Of Sufis' Paths}Nig.

,,,,,,,,,,,,,,,,,,,,@Qaunar Annabi {SAW} Dole !!! ,,,,,,,,,,,,,,,,,,,,,,,

Shaykh Ahmad Tijani and the founding of the Tariqa Tijaniyya

Shaykh Ahmad Tijani and the founding of the Tariqa Tijaniyya

[Excerpts from Zachary Wright, On the Path of the Prophet: Shaykh Ahmad Tijani and the Tariqa Muhammadiyya (Atlanta, 2005), p. 24-77. Posted with permission of publisher.]
Sidi Abu Abbas Ahmad al-Tijani was born in the Southwest Algerian oasis town of Ain Madi on the twelfth of Safar in the year 1150 (1737 C.E.). He was a descendent of the Prophet Muhammad through Fatima Zahra’s first son Hasan and later through Mawlay Idris, the celebrated founder of Morocco. His father was Sidi Muhammad b. al-Mukhtar b. Ahmad b. Muhammad b. Salam, a prominent scholar whose family hailed from the Moroccan Abda tribe and whose grandfather had immigrated to Ain Madi fleeing a Portuguese invasion less than a century before Shaykh Tijani’s birth. This same ancestor was perhaps one of the more renowned of the Tijani line prior to Shaykh Ahmad Tijani, and it is reported that he used to engage so much in spiritual retreat (khalwa) that he would have to walk to the five prayers in the mosque with his face covered, otherwise onlookers would fall so heedlessly in love with him that they would thereafter never be able to separate from him. Shaykh Tijani’s mother, Aisha, was the daughter of Muhammad b. Sanusi (no known relation to Muhammad al-Sanusi, the founder of the Sanusiyya), and was noted for her piety and generosity.
The young Shaykh Tijani continued in the scholarly tradition of his family and city, memorizing the Qur’an by the age seven before turning to the study of jurisprudence (fiqh and usul al-fiqh), Prophetic traditions (Hadith), explanation of the Qur’an (tafsir), Qur’anic recitation (tajwid), grammar (nahw) and literature (adab), among other branches of the traditional Islamic sciences. According to the Jawahir, the Shaykh mastered all of these fields at a very young age, in part due to the force of his resolve but also because of the quality of his teachers. Among his first instructors were masters of their fields, such as Sidi Mabruk Ibn Ba’afiyya Midawi al-Tijani (not mentioned in the Jawahir as being a relation to Ahmad Tijani), with whom he studied the Mukhtasar of Sidi Khalil, the Risala and the Muqaddama of Ibn Rushd (Averoes) and the Kitab al-‘Ibada of al-Akhdari.
Shaykh Tijani’s prodigious capacity for learning at such an early age is explained in the Jawahir by the Shaykh’s own statemet: “When I begin something, I never turn from it.” In another passage describing his love for the people of religion, the Jawahir describes him as a youth of powerful intelligence, such that nothing escaped his realization. Thus it was that even after he had mastered the sciences available in Ain Madi and had become by the age of twenty, according to the Jawahir, a great scholar, jurist and man of letters such that people were coming to partake of the knowledge of this newest Mufti (a scholar licensed to issue legal decisions), his thirst for more knowledge pushed him to leave the city of his birth in 1171/1758.
The obvious destination for any seeker of Islamic knowledge in the Maghrebi context was Fes, the long-established political, intellectual, cultural and religious capital of the area. According to the Jawahir, the young Shaykh Tijani spent his time in Fes studying Hadith and generally seeking out the people of piety and religion. Among his teachers in Fes were many famous for their knowledge and saintliness. Their names are provided here to demonstrate Shaykh Ahmad Tijani’s contact with some of the more significant luminaries of eighteenth-century Moroccan Sufism. Al-Tayyib b. Muhammad al-Sharif of Wazan (d. 1180/1767), who was head of the Wazzaniyya Sufi order at the time and the student of the famous Shaykh Tuhami descending from the Jazuli shaykh Ahmad al-Sarsari, gave Tijani permission to give spiritual instruction, only to have the young scholar refuse so that he might work harder on himself before becoming a spiritual guide. Sidi Abdullah b. ‘Arabi al-Mada’u (d. 1188) was likewise impressed with his student, telling him that God was guiding him by the hand, and before Tijani left him, the old scholar washed his student with his own hands. Another scholar to predict to Tijani an exalted spiritual attainment was Sidi Ahmad al-Tawash (d. 1204). From Sidi Ahmad al-Yemeni, Shaykh Tijani took the Qadariyya Sufi order, and from Abu Abdullah Sidi Muhammad al-Tizani he took the Nasiriyya order. He also took the order of Abu Abbas Ahmad al-Habib al-Sijilmasy (d. 1165), who came to him in a dream, put his mouth on his, and taught him a secret name. Although Tijani did receive spiritual permission (idhn) in these orders, his association with them should not be considered the essential element in his spiritual development. But the imprint of his early affiliation with these orders was not completely lost with the later development of the Tijaniyya, and their emphasis on an elite “orthodox” Sufism, firmly rooted within the bounds of the Qur’an and Sunna, was an essential component of Shaykh Tijani’s new order, as will be seen later in chapter three.
Even from the time of Shaykh Tijani’s first visit to Fes, the young scholar’s ascendent motivation seemed to be the attainment of a spiritual opening (fath). So when another of his teachers, Sidi Muhammad al-Wanjili (d. 1185), a man known for his saintliness, predicted for him a maqam (spiritual station) of Qutbaniyya (Polehood) similar to that of Abu Hasan al-Shadhili, but that his fath would come in the desert, Tijani hastened his departure from Fes. The Jawahir reports that he spent some time in the desert Zawiya of the famous Qutb Sidi Abd al-Qadir b. Muhammad al-Abyad (known as Sidi al-Shaykh) before returning to Ain Madi, only to leave his home soon again to return to al-Abyad before moving on to Tlemcen. His activities during this time consisted of teaching Qur’anic exegesis (tafsir) and Hadith in whatever town he happened to be staying while continuing an apparently rigorous practice of asceticism, including frequent fasting and superogatory worship. During his stay in Tlemcen, he received through Divine inspiration greater assurance of his coming grand illumination.
It was from southwest Algeria, then, that Shaykh Ahmad Tijani set out in 1186/1773 to accomplish the requisite Islamic pilgrimage (Hajj). Shaykh Tijani’s first stop of note en-route to Mecca was at Algiers, where he met Sidi Muhammad b. Abd al-Rahman al-Azhary (d. 1793), a prominent muqaddam (spiritual guide) of the Khalwatiyya Sufi order who had received initiation at the hands of Shaykh al-Azhar Muhammad al-Hifni. The Khalwatiyya, originating in fourteenth century Anatolia, had become by the eighteenth century, under the tutelage of Mustafa al-Bakri, one of the most prominent orders in Egypt and a locus for Islamic and Sufi renewal.
Shaykh Tijani’s affiliation with this order was perhaps the most significant influence upon his thought prior to his waking meetings with the Prophet, and he did not leave Algiers before receiving initiation at the hands of al-Azhary. No doubt such an encounter would have provided additional impetus to meet, as he later would, some of the day’s most renowned Khalwati scholars, such as Mahmud al-Kurdi and Muhammad al-Samman, while passing through Egypt and the Hijaz.
Shaykh Ahmad Tijani’s journey East brought him also to Tunis, home of the famous Zaytuna mosque and university, which predates both the Azhar in Cairo and the Qarawin in Fes. Indicative of the ease with which foreign scholars could integrate into diverse Islamic communities, upon his entry into Tunis, Shaykh Tijani immediately met with the people of saintly renown, such as Sidi Abd al-Samad al-Ruhwij, and took up teaching at Zaytuna, this time his syllabus including Ibn ‘Atta Allah’s Kitab al-hikam. It seems he made enough of an impression on the scholars there for the Emir, Bey Ali (r. 1757-1782), to offer him a lucrative permanent teaching position at Zaytuna. But the Emir’s request had the opposite effect on Shaykh Tijani to that which was hoped for and, reportedly not wanting to accept dependence on state authority, he continued his journey East.
Arriving in Mecca just after Ramadan in the year 1187/1774, Shaykh Ahmad Tijani stayed long enough to accomplish the rites of the Hajj. During his stay there he also, as was his custom, sought out the people of “goodness, piety, righteousness and happiness.” His search led him to a mysterious saint from India, Ahmad b. Abdullah al-Hindi, who had made a vow to speak to no one except his servant. On knowledge of Tijani’s presence at his house, al-Hindi sent him the message, “You are the inheritor of my knowledge, secrets, gifts and lights,” and informed the pilgrim that he himself was to die in a matter of days (it came to pass on the exact day al-Hindi had predicted for himself), but that he should go visit the Qutb (Pole) Muhammad al-Samman when in Medina.
After accomplishing the ziyara (visitation) to the Prophet’s tomb, where “God completed his aspiration and longing” to greet the Prophet, Shaykh Tijani went to visit the renowned Shaykh Muhammad Abd al-Karim al-Samman (d. 1189/1775). Like al-Kurdi, al-Samman was a member of the Khalwatiyya order, being one of two students given full ijaza (permission) by Mustafa al-Bakri; the other was al-Kurdi’s shaykh, Muhammad al-Hifni. Aside for his own intellectual and spiritual prowess, al-Samman has become famous on account of another disciple, Ahmad al-Tayyib (d. 1824), who spread his ideas in the Sudan as the Sammaniyya order. Before Shaykh Tijani’s departure, al-Samman informed him of certain secret “names” and told him that he was to be the al-qutb al-jami’ (the comprehensive Pole).
On his return from the Hijaz, Shaykh Tijani stopped in Cairo and visited Mahmud al-Kurdi, the Khalwati representative in Egypt whom he had first visited on his way to the Hijaz. The Jawahir reports that many of the ‘ulama of the city came to visit the travelling scholar during this second visit. Demonstrating his profound respect for his teachers of the Khalwati tradition, Tijani accepted from al-Kurdi to be a muqaddam (propagator) of the Khalwati order in North Africa. Although Tijani’s later initiation at the hands of the Prophet would obviate its need, the Jawahir reproduces the chain of transmission (silsilah) of the Khalwatiyya, stretching from the Prophet through Ali ibn Abi Talib, Hasan al-Basri, Junayd, Umar al-Khalwati (from whom the order derives its name), Bakri, and Kurdi (not to mention all the names) to Shaykh Tijani.
The beginning of a distinctive “Tijani” order can be located with the appearance of the Prophet Muhammad to Shaykh Ahmad Tijani in a waking vision. This occurred in 1784, in the desert oasis of Abi Samghun. The Prophet informed him that he himself was his initiator on the Path and told him to leave the shaykhs he had previously followed. The Shaykh then received the basis of a new wird and was given permission to give “spiritual training to the creation in [both] the general and unlimited (itlaq).” The Prophet told him: “You are not indebted for any favor from the shaykhs of the Path, for I am your means (wasita) and your support in the [spiritual] realization, so leave the entirety of what you have taken from all the tariqas.”
Shaykh Ahmad Tijani and a group of his closest companions took up residence in Fes beginning in 1213/1798. By the time of his arrival in Fes, Shaykh Tijani’s fame as a scholar possessing religious charisma or blessing (baraka) had spread throughout the Maghreb, so that his entry into the city was a matter of some importance for the political and religious establishment. The Shaykh was met by a delegation of scholars selected by the Sultan. The relationship that developed between Shaykh Tijani and Sultan Mawlay Sulayman is important in understanding the religious personality of both men. After a series of tests to ascertain the veracity of Tijani’s claims to sainthood, such as giving the saint money in a manner he would not have been able to accept as a man of religion, Mawlay Sulayman became closely linked to the newcomer, appointing him to his council of religious scholars and giving him a large house (“the House of Mirrors”). The Sultan’s initiation into the Tijaniyya has often been denied by non-Tijanis, but Tijanis have maintained his discipleship to their Shaykh. Tijani tradition has chronicled a series of letters between Shaykh Tijani and the Sultan clearly indicating a shaykh-disciple relationship. In one exchange, the Shaykh writes the Sultan urging him to fear God and keep to His command and then informs him of the some of the benefits of the Tijani wird as told him by the Prophet, and tells him of the proper manners for experiencing the vision of the Prophet. The Sultan replied,

The ransom of our parents, our master and our shaykh and our Muhammadan example, Abu ‘Abbas Sidi Ahmad. I praise God to you and to Him and I send blessings and peace upon His noble Prophet. Your most blessed lines have reached us, and we praise God the Most High on account of what He has made special for us by them from the pleasure of the master, the Messenger of God … and this matter I do not want that I should allow myself to leave its performance, and I am not safe from losing or neglecting its fulfillment … [and I pray that you] remove me from all that prevents me from looking at his [the Prophet’s] noble face, that [you may] surround me with the degree of those close to the glory of the Messenger of God. And [this] is needed of you, since you know that my righteousness is a righteousness from my guardianship of God over them [the people], and that my corruption is their corruption, so the prayer for me is a prayer for the general [population].

Aside from whatever esoteric connection existed between the Sultan and the founder of the Tijaniyya, another explanation of Mawlay Sulayman’s warm reception of Shaykh Ahmad was the fact that the Sultan “found, in the person of Shaykh Tijani, the symbol that personified by his behavior and his teaching, the indelible precepts of the Shari’a.” Certainly, the Shaykh’s situation of Sufism firmly within Islamic sacred law, while maintaining the ascendancy of the Tariqa Muhammadiyya, the “path of the Prophet,” over both Sufi and Fiqh (jurisprudence) historical traditions, would have been attractive to the reform-minded Sultan.
The Shaykh’s time in Fes was largely occupied with the solidification of the tariqa and the training and sending out of muqaddams (propagators). Before the end of his life, he had attracted thousands of followers and sent out muqaddams such as Ali Harazem al-Barada, Muhammad Ghali and Muhammad al-Hafiz as far away as the Hijaz and Mauritania. Before the completion of the Tijani zawiya, his followers met at the Shaykh’s own house, the House of Mirrors. This house can still be visited today, and although it has fallen into a state of disrepair, its original majesty has not been lost. It has an expansive courtyard decorated entirely with blue and yellow zellij tile work with a large fountain in the middle, flanked by a number of rooms that include what was the Shaykh’s library, a room for khalwa (spiritual retreat), a salon, the bedroom, the kitchen, etc., with rooms for the Shaykh’s family and guests on the second floor. It is easy to imagine the house serving as the center of prayer and for the teaching and diffusion of the Shaykh’s ideas.
Established in Fes, the Shaykh’s following continued to grow, prompting him in 1215 (1800), by order of the Prophet, to begin construction of the Tijani zawiya that still serves as a place of congregation for the order to this day. The construction of this fabulous specimen of Moroccan artistry was financed by Tijani’s followers as well as from his own funds. Shaykh Ahmad Tijani passed from this world in 1230 (1815) at the age of eighty. He left behind him a firmly established order, the Tariqa Muhammadiyya emphasis of which inspired many of his later followers to renew and spread Islam in diverse communities far from the mother zawiya in Fes. Shaykh Ahmad Tijani was buried in his zawiya in Fes, which today remains a center of congregation for Tijanis around the world.
* * *
For other online English sources on the life of Shaykh Ahmad Tijani, see:
http://home.earthlink.net/~halimcisse/sh_ahmad_tijani.html
http://en.wikipedia.org/wiki/Sidi_Ahmed_al-Tidjani
www.grandzawiyah.com/english/e-sheikh.htm

what fact again,well let me tell you even in saudi we will do maulid,we will do wazifa and also we will visit the prophet's grave no body can do anything to us because if you say wazifa is a bidi'ah then everything in islam is also bidi'ah because when you are going to convect to islam first you have to say lahilahailallahu and also if you sosomething meaningless to god\people you have to say astagfirullah and after all as a muslim you have to always do salati to your beloved prophet s.a.w.....DOES WHAT WE COMBINED AND IS CALL WAZIFA AND YOU PEOPLE CALL IT BIDI'AH SHAME ON TO YOU PEOPLE...(innalah wa malahikati yusalli alla nabi yaa ayuwal lazina ammanu yusali alla nabi) even allahu is doing salati and you people call it bidi'ah

biography of baye

Shaykh al-Islam Ibrahim Niasse

The following biography is based on “Shaykh Ibrahim Niasse: Revivalist of the Sunnah,” a paper presented by Shaykh Hassan Cisse to a Northwestern University conference on Muslim Scholars in Africa (1984).

Shaykh Ibrahim Niasse (1900-1975) was West Africa’s most renowned Islamic scholar in the twentieth century. His followers numbered in the millions and comprised the largest single Muslim movement in West Africa (Hiskett, 1984). He was also well-known among the ulama and leaders of the broader Muslim world and a member of such organizations as the Muslim World League (Rabitat al-‘Alam al-Islami based in Saudi Arabia, of which he served as Vice President), the World Muslim Congress (Mutamar al-‘Alam al-Islami; Karachi, Pakistan), the Islamic Research Assembly (Majma’ al-Buhuth al-Islamiyya; Egypt) and the High Council of Islamic Affairs (Majlis al-‘Ala li al-Shu’un al-Islamiyya; Egypt). Following a trip to Cairo, Egypt, in 1961, he became widely known as “Shaykh al-Islam” after having led the Friday prayers in the prestigious Azhar mosque.
Shaykh Ibrahim also maintained close relations with several prominent leaders in the independence movements during the 1960s, such as Kwame Nkrumah (Ghana), Ahmad Sekou Touré (Guinea) and Gamal Abd al-Nasser (Egypt). He campaigned tirelessly for governments to respect the rights of Muslims and the oppressed world-wide. He spoke out on several international causes, such as Israeli aggression toward the Palestinians, but he was also interested in interfaith issues and maintained good relations with Vatican representatives. He also became involved in social concerns, stressing racial equality and the rights of women. In regards to the latter, the Shaykh encouraged women to “compete with men in knowledge.”
Shaykh Ibrahim Abdullah Niasse was born in rural Senegal, the son al-Hajj Abdullah Muhammad Niasse. Al-Hajj Abdullah (d. 1922) represented the culmination of a long line of Islamic scholars in the Senegambia region, and was himself a well-traveled and consummate shaykh, attracting students from all around the region as far away as Mauritania. Shaykh Ibrahim was educated primarily at the hands of his father, with full access to his father’s extensive library. Shaykh Ibrahim mastered at an early age from his father the full range of Islamic sciences: the Qur’an and its interpretation, the Hadith and their explanation, jurisprudence and Sufism.
In reference to his educational background and achievements, Shaykh Ibrahim said, “I learned Qur’an and Hadith first from my shaykh, my father, and he, from his father. I received an ‘ijaza (diploma from the majalis al-’ilm) first from my father in both Qur’an and Hadith, then from Abdur-Rahman b. al­Hajj-1-’Alawi (Mauritania) and another ‘ijaza from Shaykh Ahmad Sukayrij (Morocco) who himself had earned some six hundred ‘ijazas from six hundred dif­ferent shaykhs whose names are mentioned in his book, where he writes, ‘The first one to whom I gave authorization in all these chains of transmission was the Khalifa al-Hajj Ibrahim Niasse.’” Shaykh Ibrahim once said concerning his scholarly credentials: “What I have in the way of ‘ijaza and muqaddam authorizations would indeed fill a book.”
As for the content of his teaching, it was nothing more or less than the Qur’an and the Sunnah of the Prophet Muhammad and its revitalization. Throughout his life, the example of the Prophet was his means and end. Shaykh Ibrahim used to say, “If the best of mankind, the Prophet is moving, even I shall follow him step by step; and the day he stops from there I shall never move.” Elsewhere in a poem, Shaykh Ibrahim wrote, “If I am asked, what is your madhhab (school of jurisprudence) and who is your beloved, I can answer that it the Prophet, and none other.”
Shaykh Ibrahim was the best example of a Sufi according to the description “The Sufi is the son of his hour (ibn waqtihi).” He will respond to the needs of the time. At every moment he is dealing with the requirements of that moment. The Muslim who is greatest in understanding is he who submits to the rule of his hour. That is, he gives everything the position it requires in action and speech. He is a person moving with time in a circle. He does not attempt to stop time, not to become stagnant in it, nor to regress in it. His effort is aimed at continually moving forward. In the season of Ramadan he reads Qur’an and Hadith and presents their explanations. In the season of Hajj, he expounds the virtues of the Muslim pilgrimage. At the time of Mawlid, he recites the Prophet’s Sira or Biography.
All of this behavior characterized the Sufism of Shaykh Ibrahim. It was based on action and practice, traveling all over the Muslim world, giving speeches, writing pamphlets. In every endeavor, his goal was to direct Muslims to the right path (siratul mustaqim). Sickness did not bother him unless it halted his activity in behalf of spreading Islam. Indeed, his tasawwuf was not characterized by heedlessness and neglect (ghafla). It was based on real Islam, mastering the self (nafs) and rul­ing over it with Qur’an and Sunnah. His Sufism was producing and working in various fields of life on the farms, and so forth.
In a speech in the 1960s, Shaykh Ibrahim addressed a group of Muslim youth and said, “For the youth, I thank you all for your papers. And I am here to tell you to go ahead and be in the vanguard of things. Surely the future of every nation is based on its youth. But it is not based upon all of them, not upon every individual, but only on the in­tellectual ones, the educated ones with good character, good manners, and zeal. As for the youth lacking education and good character, he is like a seed unfertilized. So make every effort to seek and do your best to acquire more knowledge, not only Islamic knowledge, not only mathematics and its branches, but also be part of and cooperate with those whose zeal is to discover the unknown and unseen things of this world.”
Throughout his life, Shaykh Ibrahim’s character was based on the Qur’an and the Sunnah of the Prophet, a fact verified by prominent Muslim leaders who knew him. For example, we note in the letter of Shaykh Muhammad al‑Hafiz al‑Tijani – the Egyptian who was known as the foremost man of Hadith in his age – the words:

“Praise belongs to Allah, after Allah has blessed us by binding us in love: this humble servant Muhammad al-Hafiz al­-Tijani and the Hujja, the cornerstone of the religion, the sea of con­fidence, the believer in Allah, my brother and the brother of my spirit, my master Abi Ishaq, Shaykh Ibrahim ….”

In his greeting, it is important to note that Shaykh al-Hafiz uses the word Hujja, or “the proof”, as a form of address. The scholars of hadith have ranked the scholars who work in this field. Each rank has a specific name. For example, the muhaddith is the narrator of hadith who reads traditions based upon narration and report. The hafiz has memorized hadith to the number of one hundred thousand along with their explanation. But the Hujja has memorized three hundred thousand hadith with their explanations and chains of transmission from the Prophet. Likewise, a 1961 letter from the Secretary General of the Muslim World League in Mecca, the late Shaykh Muhammad Surui Al‑Sabban, addresses Shaykh Ibrahim as follows:

“The Owner of Virtue, The Member of the Islamic Con­ference, Brother Shaykh Ibrahim Niasse well‑respected, Assalamu Alaikum. Peace be upon you, and the mercy of Allah, and His Bless­ing be upon you. The pioneers have left the Hijaz, along with the propagators of the religion. They also left with the jurisprudence/understanding (fiqh) of the Hijaz, and now it remains with you, Shaykh Ibrahim. The old style of reading the Qur’an has also left the Hijaz, but you have remained reading the word of Allah with this same style of Hijaz, the style of Nafi Mawla Abi Nu’aym. Indeed, you are of the real people of Medina in both Fiqh and Qur’an. These are the proofs of your steadfastness, and it is not the pride from within me, but the pride is for you and by Him. You have believed and steadfastly you have protected and spread the religion and become victorious.”

AHLIL BAITI

SUWANENE MASOYA AHLUL-BAITI na 3

1.
Al Aswadu xan Wahabu, ya musulunta, ya abokanci Manzon Allah (SAW), ya kuma ruwaito Hadisai daga gare shi.
2.
Abdullahi xan wahabu: ya musulunta ranar da aka ci garin Makkah.
3.
Umaru xan Wahabu: Ba cikakken labarinsa.
4.
Abdu Yagusa xan Wahabu: Shi ne mafi shahara daga cikin kawunnenManzon Allah (SAW). Bai riski Manzanci ba. Daga cikin zuri'arsa, akwai Al-Aswad xan Abdu Yagusa -ya mutu mushiriki, yana kuma mai tsananin tozartawa ga Manzon Allah (SAW). Sai dai ya haifi `ya'ya Musulmai, waxanda su ka abokanciManzon Allah (SAW) su ne; Abdurrahman da Khalidatu. Haka kuma ya na da xa mushriki mai suna, Arqamu xan Abdu yagusa, shi kuma wannan yana da xa mai suna Abdullahi xan Arqamu, wanda ya musulunta, ya abokanci Manzon Allah (SAW).

5.
Khalafu xan Wahabu: Yana da xa mai suna Al-Aswadu xan khalafu, sahabi ne, kuma ya yo ruwaya daga Manzon Allah (SAW).
Haka kuma Amina tana da `yan'uwan haihuwa mata, guda huxu(4) da suka haxa da:

1.
Fakhita `yar Amiru
2.
Furai'atu `yar Wahabu
3.
Uqailatu `yar kumainu
4.
Ummu Abdin, mahaifiyar Abdullahi xan Mas'ud
Tabbataciyar magana dai ita ce, dukan matan nan, danginta nedaga qabilar Bani Zuhrah dangin mahaifinta, amma ba abokan haihuwarta ba ne. Sai fa Uqailatu `yar kumainu, ita kam, `yar'uwar Aminatu ce ta wajen uwa, amma ba su haxa uba ba. Akan haka, ita ce Inna ta ainihi ga Manzon Allah (SAW).

1.5 Matan Manzon Allah (R.A)
Manzon Allah (SAW) ya auri mata goma sha xaya (11) a rayuwarsa.
1.
Khadijatu `yar Khuwailidu xan Asadu xan Abdul-Uzza xan Qusayyu: Macce ta farko a Musulunci, Uwar gidan Manzon Allah (SAW), Uwar `ya'yansa gaba xaya in ban da xan autansa Ibrahim. `Yar uwarsa ce ga zumunta, domin Qusayyu, kakanta na uku shi ne kakansa na huxu. Ta rayu tare da Manzon Allah (SAW), ita kaxai, a matsayin matarsa, tsawon shekaru ashirin da biyar (25), bai yi ma ta kishiya ba har Allah ya cika ajalinta. Ta taimaka ma Manzon Allah (SAW) matuqa, kuma ya kasance ya na daranjanta ta, ya na yaba ma ta. Kuma a lokacin da ta rasu ya yi baqin ciki ainun, sannan ya kasance ya na kyautata ma aminnanta a bayan rasuwarta.

2.
Saudatu `yar Zam'atu: Ita ce amaryar Manzon Allah (SAW) ta farko bayan rasuwar uwargidansa Khadijah, ta zauna tare da shi tsawon shekara Uku (3), ita kaxai. Da ya ke Saudatu dattijuwa ce, daga baya sai ta yafewa Nana A'ishah kwananta a wurin Manzon Allah (SAW), don ta san zai yi farin ciki da haka, ta na neman yardarsa.
3.
A'ishatu `yar Abubakar Siddiqu : Manzon Allah (SAW) ya auri Sayyada A'ishah, a cikin watan Shawwal, shekara ta tara (9), bayan da Allah ya nuna masa wannan auren a cikin mafarki in daya ga Jibrilu (AS) xauke da ita A'ishahr a cikin wani kyakkawan qyalle na alhariri, ya na ce masa: ga matarka. Nana A'ishah ta ci gaba da zama tare da Saudatu wasu tsawon shekaru uku kafin Manzon Allah (SAW) ya auri Hafsah`yar Umar. Ita kaxai ce budurwa daga cikin matansa kuma ya kasance, ya na matuqar qaunarta fiye da sauran matansa. A dalilin haka ne munafukai su ka shirya mata qarya, sai alqur'ani ya sauko daga wurin Allah ya na wanke ta. Ta yaxa ilmi mai tarin yawa da albarka a cikin shekaru kusan hamsin (50) da ta yi bayan Manzon Allah (SAW).
4.
Hafsatu `yar Umar xan Khaxxabi: Manzon Allah ya aure ta, a cikin shekara ta Uku (3) bayan hijira. Kamar yadda ta ke bi ma Nana A'ishah ga auren Manzon Allah (SAW), haka ma it ace ta ke takara da ita, a wajen farin jininta da quruciya.
5.
Zainab `yar Khuzaimah al-Hilaliyyah: Ita ce ake yi wa laqabi da Uwar talakawa, saboda yawan sadakarta. Manzon Allah (SAW) ya aure ta, da wata biyu ko Uku, Allah ya yi mata rasuwa.
6.
Ummu Salamata, Hindu `yar Umayyata, Baquraisha ce, Makhzumiyyah. Ita ce wadda ta ga Manzon Allah tare da Mala'ika Jibirilu, shi Jibirilun yana cikin siffarwani kyakkyawan saurayi daga cikin sahabbai ana kiransa Dihyatu.Ta na daga cikin mata masu hankali da ilmi. Ita ce ma ta lurar da Manzon Allah (SAW) game da wata dabara da zai jawo hankalin Sahabbansa a ranar hudaibiyyah, kuma dabarar ta ci nasara sosai, ta kuvutar da musulmi daga faxawa cikn hushin Allah da manzonsa.
7.
Zainab `yar Jahshu `yar Umaimatu `yar Abdul Muxxalibi. Allah (SWT) ne ya shirya aure tsakaninta da Manzon Allah (SAW) a shekara ta uku ko kuma ta biyar bayan Hijira. Kuma Allah ya xaura auren, ya ba da shelar haka cikin alqur'ani. Annabi kuwa ya yi mata walima qasaitacciya. Ta na da saurin fushi da saurin hucewa. Duk ta fi matan nannabi (SAW) yawan qasqantar da kai ga Allah da yawan ayukkan neman lada bisa ga shedar kishiyarta Nana A'ishah.
8.
Juwairiyyatu `yar Harisu: Manzon Allah (SAW) ya aure ta bayan yaqinda ake kira Muraisi'u, a cikin shekara ta biyar ko shida, bayan hijira. Kuma a sanadiyyarta ne musulmi suka `yanta bayi xari, daga qabilarsu ta Banul Musxalaq, su kuma a dalilin haka duk su ka musulunta.
9.
Ummu Habibah `yar Abu-Sufyana (Sarkin Makka). Sunanta na yanka shi ne; Ramlatu. Tana kuma daga cikin matan farko da suka yi hijira zuwa Habasha, in da mijinta ya rasu ya na musulmi. Sa'annan Manzon Allah (SAW) ya aure ta. Ta kasance mai yawan tsentseni da ibada da girmama Manzon Allah (SAW). A lokacin halifancinsa, qanenta Mu'awiyah ya kasance ya na matuqar darajanta ta, don haka ne ma ake ce masa “kawun Mummunai” saboda `yar uwarsa uwar Mummunai ce da nassin alqur'ani.
10.
Safiyyatu `yar Huyaiyu: Manzon Allah (SAW) ya aure ta, a cikin shekara ta shida bayan hijira. Kuma tana daga cikin zuri'ar Haruna xan Imrana, xan'uwan Annabi musa (AS). Mace ce mai haquri na natsuwa matuqa. Daga aurenta ne aka samu hukuncin namiji ya `yanta kuyangarsa, kuma yace ita xin kanta ce sadakin aurenta. Haka ne ita ya yiwa Juwairiyyah.
11.
Maimunatu `yar Harisu Al-Hilaliyyah: ita ce `yar autan matan Manzon Allah (SAW). Ya aure ta ne a cikin shekara ta bakwai bayan hijira, ya yi biko da ita a wani wuri da ake kira “Sarfu” lokacin da ya ke tafiya don ramka Umrarsa da bai samu yi ba a lokacin Hudaibiyyah. Nana A'ishah ta ba da sheda akanta ta na cewa, duk ta fi mu taqwa da kuma sada zumunta.
1.6 ` Y a'yan Manzon Allah (SAW) da jikokinsa m aza da mata:
Manzon Allah (SAW) ya haifi `ya'ya bakwai (7) Uku Maza, da suka haxa da:-
1.
Al-qasim : Shi ne xan farin, kuma da shi ne ake yi wa Manzon Allah (SAW) alkunya.
2.
Abdullahi : (ana yi ma sa laqubba biyu: Axxayibu da Axxahiru)
3.
Ibrahim : shi ne xan autan Manzon Allah (SAW).
Sai huxu (4) mata, da suka haxa da:
1.
Zainab: Ita ce babba a cikin mata. Ta auri Abul Asi xan Rabi'u daga qabilar Banu Umayyah, waxanda sun haxa zuri'a da Manzon Allah (SAW) a kakansa Murratu xan Ka'abu.
2.
Ruqayyatu: Ta auri Sayyiduna Usman (RA), Shugaban qabilar Banu Umayyah a lokacinsa. Ta rasu wajen naqudar xanta Abdullahi, a daidai lokacin da su ka fita tare da mijinta wajen yaqin Badr. Wannan ma shi ne daliln da ya sa SayyidunaUsman bai samu yaqin Badr ba, domin jinyarta a hanya. Amma Annabi (SAW) ya raba ganimar da shi, abin da ya ke nuna sun samu ladar yaqin da shi da matarsa.
3.
U mmu Kulsum : Ta auri mijin yarta Sayyiduna Usman, daga qabilar Banu Umayyah. Amma ba su samu haifuwa ba, har ita ma Allah ya karvi rayuwarta.
4.
F aximatu : ita ce `yar autar xakinsu, kuma mai bi ma xan autangidan bakin xaya, shi ne Ibrahim. Ta auri wanta Aliyu xan Abu xalib aqarshen shekara ta biyu, ta haifi `ya'ya biyar da shi kamar yadda za mu faxa a nan gaba kaxan.
Allah (SWT) ya ambaci waxannan `ya'ya mata na Manzon Allah, a xunqule, inda ya ce:
� (59) � [ ].
(ya kai Annabi ! ka ce wa ma ta na urenka da `ya'yanka mata, da matan muminnai su kusantar da qasa dag a manyan tufafin da ke a kansu. Wancan ya fi sauqi ga a gane su domin kada a cuce su. Kuma Allah ya kasance mai gafara mai jinqai)
[Suratul Ahzab : 59]
Waxannan `ya'ya na Manzon Allah (SAW) guda bakwai, duk Sayyidah Khadijatu ce ta haife su, sai fa Ibrahim, wanda mahaifiyarsa ita ce; Mariyah al-qibxiyyah. Uku daga cikin `ya'yan Manzon Allah (SAW) xin nan, mata, wato; Faximatu da Zainab da Ruqayyah sun kai fagen yin aure da haihuwa.
a.
Faximatu `yar Manzon Allah (SAW) ta haifi:-
1.
Hassan(Ya haifi zuri'a mai yawa)
2.
Hussaini(Shi ma zuri'arsa ta yaxu)
3.
Muhsinu (ya rasu yana qarami sosai)
4.
Ummu Kulsum, wadda ta auri Sayyiduna Umar ta Haifa ma sa; Zaidu da Ruqayyah. Bayan da ya rasu sai ta auri `ya'yan Amminta guda uku; Aunu da Muhammadu daAbdullahi `ya'yan Ja'afaru xan Abu xalib, xaya bayan xaya, qarshe ta rasu hannun Abdullahi xan Ja'afarusai kuma aka ba shi `yar'uwarta Zainab, suka haifi `ya'ya da dama.
5.
Zainab - al Kubra (wadda mu ka faxa a sama).
b.
Zainab `yar Manzon Allah (SAW) ta haifi:-
1.
Aliyu, da
2.
Umamatu: Mahaifinsu shi ne Abul Asi xan Rabi'u daga qabilar Banu Umayyah. Umamatu qarama ce a zamanin Manzon Allah (SAW), ya kan xauke ta idan ya na sallah. A lokacin rasuwar Nana Faximatu ne ta yi wa mijinta Sayyiduna Ali nuni da auren Umamatu xiyar yarta. Hakan kuma aka yi. Shi kuma a lokacin rasuwarsa sai ya yi ma ta nuni da ta auri xan uwansu Mugiratu xan Naufalu xan Harisu xan Abdul-Muxxalibi, kuma hakan aka yi. Ta haifu da shi amma zuri'arsu ta qare, bat a yaxu ta.
c.
Ruqayyatu `yar Manzon Allah (SAW) ta haifi :-
1.
abdullahi xan Usman xan Affan (ya rasu yana qarami sosai)
Wannan shi ne bayanin waxanda Ahlulbaiti su ka qunsa a wurin Ahlus Sunnah. To, a wurin Rafilawa abin ya banbanta, domin kuwa Ahlulbaiti a wurinsu su ne, mutanen kisa'u kawai. Sun kuma yi ittifaqi a kan cewa matan Manzon Allah (SAW) ba su daga cikin Ahlulbaiti .

Hujjar Rafilawa, a kan wannan matsayi, ita ce faxar Allah (SWT)
� � ( :23).
“Kace, “ Ba ni tambayarku wata ijara a kansa, face dai
soyayya ta cikin zumunta” [Surar shura : 23].
Su kace, wai an tambayi Annabi (SAW) ma'anar wannan aya! sai ya ce Allah na nufin: Aliyu (RA) da Faximatu ne, da `ya'yansu Hassan da Hussaini.
A fili ya ke cewa, sun kauce ma gaskiya, domin kuwa wannan aya tana cikin Suratus Shura ne, wadda ta sauka a Makka kamar yadda tarayyar masana asirin saukarsurorin Al-qur'ani suka tabbatar, kafin zancen auren Ali da Faximatu, ballantana haifuwar Hassan da Hussaini. To, ta yaya Manzon Allah (SAW) zai fassara waccan aya, da cewa tana nufin son Al-Hassan da Al-Hussaini, alhali ba'a ko yi auren mahaifansu ba ballantana a haife su?!
Xan Abbas, shahararren masanin al-qur'ani wanda kuma ya fi gaba xayan Ahlulbaiti Ilmi, sai fa Ali (RA) ya fassara wannan aya da cewa: zumuncin da Allah ke nufi a cikin ayar, shi ne gaba xayan dangin Annabi (SAW) kuma babu wani gida daga cikin gidajen quraishawa face Manzon Allah (SAW) na da dangantaka da su ta wajen wasu kakanninsa. Saboda haka ne ma,
Ibnu Taimiyya ya hukuntar da zamanwancan Hadisi, da suka kafa hujja dashi, zuqi ta mallau. Haka ma Ibnu Hajar ya raunana shi.
Haka nan kuma daga cikin hujjojinsuakwai ayar mubahala, wadda a cikinta Allah (SWT) ya ke cewa :
� (61)齕 ].
“To, wanda ya yi musu da kai a cikinsa, a bayan abinda ya zo maka daga ilmi, to ka ce : “ku zo mu kirayi `ya'yanmu da `ya'yanku da matanmuda matanku da mu kanmu da ku kanku, sa'a nnan kuma mu sanya la'anar Allah a kan maqaryata”. [Surar Ali Imrana : 61]
Su ka ce tun da ya ke, a lokacin da Allah ya saukar da wannan aya ya naumurnin Manzonsa da ya yi mubahala da kafirai, ya kawo danginsa su kawo nasu, ba'a ga Manzon Allah (SAW) ya kira kowa basai Ali da Matarsa da `ya'yansa. Wannan ya nuna kenan ba shi da wasu dangi in ba su ba.

To, amma kuma ai ayar ta faxi da matanmu da matanku. Gaskiyar magana ita ce, ana nufin ya kira makusantansa, kuma ba lallai sai dukkansu ba. Don haka ne sai manzon Allah (SAW) ya gayyato Ali daga cikin danginsa Maza, Ya kira Faximatu daga cikin mata, Ya kira Hassan da Hussaini daga cikin `ya'ya.To, wane ne ya ce, wanda ba'a kira a rannan ba an kore shi daga cikn dangin Manzon Allah (SAW) da makusantansa, kuma har matansa ba iyalansa ba ne tun da bai kira su ba?
Sauran `ya'yan Manzon Allah (SAW) su shida (6), da zuri'arsu, da matansa goma sha xaya (11) da muka lisafa duk `yan shi'a sun kore su

daga zama Ahlulbaiti