Sectarian Trend of Tafseer By Ibrahim Shu'aibu Sa'idu
Sectarian Trend of Tafseer
Ibrahim Shu'aibu Sa'idu
SECTARIAN TREND OF TAFSIR: A CASE STUDY
OF QADIRIYYAH AND TIJJANIYYAH IN NORTHERN
NIGERIA
Abstract
The menace of sectarianism in the recent time among the Muslims of Northern Nigeria has reached a point whereby each sect or religious organization is using the Tafsir of the Qur'an in defense of their sentimental views. This situation led to the emergence of a new trends of Tafsir in Northern Nigeria. The
present article highlights on the trend of Tafsir of the Tijjaniyyah
and Qadiriyyah Sufi Orders. It presents a practical examples of such Tafsir in defense of their doctrines against the attack of their
opponents, the Jama'at Izalatil Bid'ah wa Iqamatus Sunnah (Society For Eradication of Innovation and The Establishment of the Sunnah), an offshoot of Wahabiyyah movement. The Qur'anic
basis of Sufism, Sufi practices and Tawassul were presented in accordance with their Tafsir. The article concluded with observations and recommendations.
INTRODUCTION
The history of Tafsir is as old as the spread of Islam in Nigeria. As a vital subject for the understanding of Islam, the Muslims should know the meaning of its contents in order to
apply its teaching in practical life. Many Muslim scholars started to impart the knowledge of Tafsir to make the people understand the clear message of the Qur'an. It is expected that the teaching
of Tafsir will guide the general affairs of mankind in line with the commandments of Allah and help to minimize the problems that our society is facing in all our aspects of lives. It is believed that all
problems associated with our backwardness and under development could be minimized if not eroded completely if the message of the Qur'an is clearly delivered to the people by the Mufassirun and the people applied them in their daily lives. Unfortunately, many Mafassirun in Northern Nigeria do not concentrate to convey the real Qur'anic message to the people,
instead resorted to interpret the Qur'an to support their sectarian
ideologies. The Qur'an was made subjective to sectarian views, a
situation that led to the disunity and weakness of the Muslims in
Northern Nigeria as a result of bad approach of some Mufassirun
to tafsir. This tendency has weakened the formidability of the
Muslim Ummah and exposed it to attack from our non-Muslim
counterparts.
1- MEANING OF TAFSIR
Tafsir is defined as a branch of knowledge by which the
Book of Allah (SWT) that was revealed to prophet Muhammad
(SAW) is understood by explaining its meanings and deducting its
laws and wisdom. It involves explaining the Qur’anic meaning,
expressions, recitation, simple and composite injunctions, reasons
and places of revelation etc. in order to bring its understanding to
human level.
DIVISION OF TAFSIR
The Muslim scholars divided Tafsir into three broad
categories namely:
• Tafsir bil Riwayah. It is also called Tafsir bil naql or bil
Ma'thur.
• Tafsir bil Dirayah. It is also called Tafsir bil Ra'y
• Tafsir bil Isharah. It is also called Tafsir al Ishari by the
scholars.
TAFSIR BIL MA'THUR
Tafsir bil Ma'thur refers to interpretation of the Qur’an
by transmission. It consists of Qur’an explaining itself through
using other portions of the Qur’an, explanations transmitted from
the Prophet (SAW), his companions and Tabi’un (followers of the
companions). It is a traditional type of Tafsir, because it is based
on information received from the men around the Prophet (SAW).
In short, the ingredients of Tafsir bil Ma’thur consist of the
Qur’an, the Sunnah of the Prophet, and the explanations made by
the companions and their followers. This is the best type of Tafsir
among all others.
TAFSIR BIL RA'Y
It is also called by the Sahabah as Tafsir bil Ma'qul,
here the Mufassir does not based his Tafsir directly on
transmission of knowledge by the predecessors, but on the use of
reason and ijtihad based on sound sources. We should note that the
use of reasoning in this type of Tafsir is resorted to only in the
absence of any authentic transmitted evidence about issues in the
Qur’an. Some scholars opposed to this type of Tafsir while some
accepted it under certain conditions. Tafsir bil Ra'y is divided into
two categories namely; Tafsir bil Ra'y al Mahmud (praiseworthy
and accepted one) an Tafsir bil Ra'y al madhmum (blameworthy
and rejected one).
TAFSIR BIL RA'Y AL MAHMUD (PRAISEWORTHY)
The word al Mahmud means the good, praised or accepted
one. This is the type of Tafsir bil Ra'y whereby the Mufassir has
met all the prerequisite requirements for a sound and good Tafsir.
It is also known as al Tafsir al Mashru' (the Tafsir accepted by the
Shari'ah).
TAFSIR BIL RA'Y AL MADHMUM (BLAMEWORTHY)
The word madhmum means blameworthy, rejected or
distorted one. This is the type of Tafsir bil Ra'yi whereby the
Mufassir lacks the needed requirements for Tafsir or that he has all
the requirements but uses his deviant opinions and sectarian whims
and caprices to interpreted the Qur'an. Almost all sectarian types of
Tafsir belong to this category.
TRENDS OF TAFSIR BIL- RA’Y
By the eleventh and twelfth centuries, Greek philosophy
and science that had been translated in the previous centuries
began to have effect on almost all various Islamic fields of study.
The door of Tafsir according to personal opinion was thus opened.
Works on Tafsir soon began to reflect various trends of thought in
Muslim society. Sectarian inclinations started to reflect in the
Tafsir of the Qur’an. Each trend of thought tried to use the Qur’an
Tafsir to justify its thought and oppose its opponents. It is in line
with this that the present paper will look at the Tafsir of the
Qadiriyyah and Tijjaniyah in Northern Nigeria.
TAFSIR AL ISHARI (SYMBOLIC OR INDICATIVE TAFSIR)
Tafsîr bi-l ishâra, literally, the interpretation of the
subtle allusions, which is also known as tafsîr faidî or kashfî, that
which uses mystical experience or disclosure. This approach is
particularly found among the mystics or Sufis who draw on
traditional sources but also used spiritual experiences. It is the type
of Tafsir which considers the distance meaning of a text and does
not necessarily go with the direct or literal meaning of the text.
It is the interpretation of hidden meaning of the Qur'an. It is
not central on speculation but in training and molding the spirit so
as to attain a level of perfection and closeness to God. Such Tafsir
is normally carried out by talented and gifted scholars those that
Allah (SWT) has opened their hearts and enlightened their minds.
They do not rely much on acquired knowledge. This is only a gift
from Allah (al ilm luduniy) which is achieved through piety,
steadfastness and closeness to Allah. The Tafsir of the Qadiriyyah
and Tijjaniyah in Northern Nigeria have indirectly subscribed to
this type of Tafsir.
THE QADIRIYYAH AND THE TIJJANIYYAH
The Qadiriyyah and the Tijjaniyyah are the two major
Sufi orders in northern Nigeria. The Qadiriyyah has found its way
into Hausaland with the arrival of Sheikh Abdulkarim al Maghili in
the fifteen century. Its widespread happen after the emergence of
Sokoto jihad movement and the subsequent establishment of the
Sokoto caliphate in the nineteenth century.
The Tijjaniyah on the other hand had penetrated northern
Nigeria with the arrival of Sheikh Umar al Futi (1794-1864), some
asserted that there were some number of Tjjanis at Madabo
quarters in Kano before the arrival of Sheikh Umar al Futi. With
the growing number of members of these orders, a sort of political
struggle between them emerged. Each trying to dominate or
supersede the other. Pamphlets on the karamat and excellence of
the founder of each Tariqah in an attempt to supersede the other
were in circulation.
The issue of Qabd (praying with hands folded on the
chest) and Sadl (praying with the hands outstretched) form of Salat
has created a sharp division between the Qadiris and the Tijjanis.
Even within the Tijjanis there was a division between the ulama' of
Madabo who disapproved Qabd, and the ulama' of Salga who
practiced Qabd. The division went to the extent of attacking each
other in writing.
With the appearance of Sheikh Ibrahim Inyass Khaolakh
in 1951, he practiced Qabd form of salat. Late Sheikh Nasir
Kabara, the then leader of Qadiriyyah order, was among the few
who pray in Qabd form before, now reverted to pray in Sadl form
to dissociate himself from Sheikh Ibrahim Kaolakh. This problem
became serious to the extent that the followers of each Tariqah
refused to pray behind an Imam who practiced a position of arm
different from their own. The struggle between the two orders
continued up to the time of the advent of the Izala sect.
The criticism of Sheikh Abubakar Gummi against the
doctrines and practices of Sufi orders in northern Nigeria served as
a major unifying factor for the Tijjaniyyah and the Qadiriyyah
followers. It shifted the attention of Qadiriyyah followers from
their traditional rivalry with the Tijjaniyyah followers over the
issue of Qabd and Sadl and the controversies over the superiority
complex of one Tariqah over the other.
Both the Qadiriyyah and the Tijjaniyyah ulama' now
resorted to write a rejoinder against the book "al Aqidqh al
Sahihah bi Muwafaqati al Shari'ah" (The Right Belief is in the
Following of the Shari'ah) written by Sheikh Abubakar Gummi on
attack on Sufism in general and the Qadiriyyah and the Tijjaniyyah
in particular. Sheikh Nasir Kabara for example has published two
books, al Nasihah al Sarihah fi al Radd ala al aqidah al Sahihah
(Frank Advice in Response to al Adidah al Sahihah) and al minah
al Hamidah Fi al Radd ala Fasid al Aqidah (Praiseworthy Gifts in
Response to the One who is Corrupted in His Faith) respectively.
Another rejoinder was written by Sheikh Ibrahim Saleh
Maiduguri in 1982 with the title al Takfir akhtar al Bid'ah. Sheikh
Tahir Uthman Bauchi also wrote a book called Gaskiya Ta
Bayyana (The Truth Has Emerged) as a counter attack to Sheikh
Gummi's al Aqidah al Sahihah. Another book jointly published by
the Tijjaniyyah and the Qadiriyyah ulama' in Ilorin to repel Sheikh
Gummi's al Aqidah al Sahihah was Raf' al Shubuhat an ma fi
Qadiriyyah wa al Tijjaniyyah min al Shatahat (Lifting the Doubts
about the Devinations of the Qadiriyyah and the Tijjaniyyah). This
coalition between the Qadiriyyah and the Tijjaniyyah against the
Izala later led to the emergence of a new trend of Tafsir meant for
fighting back against the opposition.
2 THE AIMS OF THEIR TAFSIR
The main aim of this Tafsir according to the Tariqah
followers is to teach the Muslims the correct and right Islamic
beliefs according to the teachings of the Qur'an and the Sunnah. It
was also aimed at defending the true Islamic faith as contained in
the Sufi doctrines and practices. They will not relent efforts
therefore, to whenever they pass on a verse that seems to have Sufi
inclination to interpret it to suit their views.
3 THE FOCUS OF THEIR TAFSIR
The main focus of this type of Tafsir is on the issues that
has to do with Sufi doctrines and practices. It focused on the basis
of Sufism and the Sufi practice from the Qur'an. Other areas
include dhikr, wasilah, istigatha, celebrating the Maulud al Nabiy,
the issue of intercession, etc. Below are the typical instances that
portray the Sufi interpretation of the Qur'an in northern Nigeria.
4 ON THE BASIS OF TARIQAH IN THE QUR'AN
Late Sheikh Nasir Kabara Kano, the leader of Qadiriyyah
order in Africa on interpretation of the verse 16 of surah al jinn
where Allah says: ( " أٗ ى اعحقا اٍ٘ عيٚ اىطشٝقة لأعقٞ اٍء "اىج :ِ ( 16
غذقا
…if they (the pagans) had (only) remained on the (right)
Way, We shall certainly have bestowed on them rain in
abundance.
He commented on the verse as follows:
The reality of the matter is that if these kuffar should stand
on the right way of Islam, We should certainly should have
bestowed on them rain in abundance.
In his foot notes he said:
The people of bid'ah of our time are rejecting Sufism, saying
that they don’t know its basis in the Qur'an. This is only a
blindness of heart. If not so, this verse has clearly expressed the
meaning of Tariqatul Islam, which Sheikh Muhalli interpreted as
Tariqah, is the Tariqah of Junaid [RTA]. It emanates from the
activities of Ahlussuffah, on whose many verses were revealed
expressing their spiritual positions and their sincerity after the
revelation of the verses of Tawhid. As explained by Sawi that it
means acting upon it in following the commands and shunning
from prohibitions which is the Taqwah (piety), and that was out
rightly the Tariqah of the Sufis. What they usually performed in an
extraordinary manner, that is (Karamat) blessings and inspired
knowledge (Ilhamah) was as a result of their piety. It is because of
this they said "Fear Allah, and you will see wonders". If to say
Allah will guide the people of innovation and put them on the right
way and act righteously and piously as learnt from the prophet of
Allah (SAW), they should not have hesitate or reject the reality of
"La ilaha illallah". All these statements were the consensus of
ulama'. May Allah guide us….
Here it is to note that this verse was revealed drawing the
attention of the polytheists to accept Islam, and on return Allah
bestow on them His abundant bounties like rain and other means of
sustenance, but in the process of interpreting the verse, Sheikh
Nasir Kabara explained that this verse was one of the basis of
Qadiriyyah order in the Qur'an. In his Tafsir he categorized the
verse under the title "Tariqar Junaidu a cikin al Qur'ani", meaning
"Junaid's Tariqah in the Qur'an. Similarly, on the interpretation of
verse 10 of surah al Jumu'ah where Allah says:
(فإرا قضٜت اىصي ة٘ فا حّشش اٗ فٜ الأسض اٗبحغ ا٘ فضو الله اٗرمش اٗ الله مثٞشا ىعين : جفيح ) اىج عَة 10
And when the prayer is finished, then you may disperse
through the land, and seek of the bounty of Allah: and celebrate the
Praises of Allah often (and without stint): that you may prosper.
Sheikh Kabara interpreted the verse as,And when the prayer
is finished, then disperse through the land, and seek of the bounty
of Allah: and remember Allah much so that you may prosper.
He went on to explain that, the phrase ( اٗرمش اٗ الله مثٞش ا ( and
remember Allah much" is the basis of Friday dhikr and mi'ad in the
Qadiriyyah Sufi order.
Sheikh Tahir Usman Bauchi also interpreted this verse as
one of the basis of dhikr al Jumu'ah observed by the Tijjanis in
congregation every Friday after Asr prayers shortly before the
Maghrib prayers.
On the verses 41-42 of surah al Ahzab, where Allah says,
)ٝا أَُّٝ اَٖ اىَّزِٝ آ اٍَُْ٘ ارْمُشُ اٗ اللَََّّ رِمْشًا مَثِٞشًا ) 41 ( عََٗ حُ بُنْشَةً أََٗ ٞيً (
42- الأحضاب 41
O you who believe! Remember Allah much. And glorify
Him morning and evening.
Sheikh Kabara's interpretation goes thus,
O you who believe, celebrate the praises of Allah; and do
this often; (Anything that is called Dhikrullah is included in this
command,Prayers, Fasting or Dhikrullah Ta'ala like 'Bandir' or any
other thing as confirmed by Muslim scholars in their books. Even
the Maulawiyyah form of Dhikr by the disciples of Jalalur Rumi,
because the Muslims have unanimously agreed upon these issues
on Arbabul Ahwal as said by Suyuti) and glorify Allah morning
and evening.
Here Sheikh Kabara went on to justify the use of 'Bandir'
music in performing Dhikr of Qadiriyyah and extended it to
include the musical type of Dhikr performed by the Maulawiyyah
order of Jalal al Rumi which many Muslims objected to including
many Sufis. Surprisingly, Sheikh Kabara in the commentary
stipulated that the Muslims have unanimously agreed on the
permissibility of this type of Dhikr in an attempt to justify his
stand.
On the Tafsir of verse 56 of the same surah where it reads,
(إِ اللَََّّ يٍََٗئِنَحَ ُٝصَيُّ عَيَٚ اى ّٜ ٝا أَُّٝ اَٖ اىَّزِٝ آ اٍَُْ٘ يُّ ا٘ عَيَْٞ عََٗيِّ اَُ٘
جَغْيِٞ اًَ(. الأحضاب 56
Allah and His angels send blessings on the prophet O you
who believe! Send your blessings on him, and salute him with all
respect.
On interpreting the verse, he says, (One of the 3 pillars of
Sufi orders, blessing the prophet (SAW), Hailala (La ilah illa
Allah) and Istigfar). Surely, Allah and His angels send blessings on
the prophet (SAW). O you who believe! Send blessings on him and
salute him with all respect (that is to say:
May Allah bless our leader Muhammad and blessed).
Here he defended the view that, the Sufi practices has
originated from the Qur'an, as this verse has mentioned one of the
three pillars of Tariqah according to his interpretation. He also
justified the congregational Dhikr in the mosque as done by the
Qadiris from the Qur'an in verse 28 of surah al Kahf. He reiterated
that the verse teaches the basis of Sufism and the position of the
Sufis and rejected the views of the anti-Sufis who regarded the
whole Sufi institution as innovative. Allah says:
اَٗ شْ فَّْغَلَ عٍََ اىَّزِٝ َٝذْعُ سَبَّ بِاىْغَذَاةِ اَٗىْعَشِّٜ ُٝشِٝذُ جَْٗ لَََٗ جَعْذُ
عَْٞ اَْكَ عَ جُشِٝذُ صِٝ ةََْ اىْحََٞاةِ اىذُّ َّْٞا لَََٗ جُطِعْ أَغْفَيْ اَْ قَيْ عَ رِمْشِ اَّ اَٗجَّ عَ إََ٘ مََٗا أَ شٍُْ فُشُطًا ﴿ ٢٨ ﴾ الكهف : 28
And keep yourself content with those who call on their Lord
morning and evening, seeking His face; and let not your eyes pass
beyond them seeking the pomp and glitter of this life; nor obey any
whose heart We have permitted to neglect the remembrance of Us,
one who follows his own desires, whose case has gone beyond all
bounds.
His interpretation is as follows,(Command to associate
with those that are truthful in Allah, Sufis and their like). Keep a
company with those that worship their Lord morning and evening
seeking for Allah's pleasure with their devotion (not because of
one's need of here and hereafter, nay, they want to attain Allah's
pleasure only, these are the real "Fuqara'" and :Murids".) Do not
turn yourself away from them seeking wordly pleasures. Do not
follow those that We made their hearts unmindful of remembrance
of Allah (al Qur'an and other adhkar, he is Uyaynah ibn Hisnu al
Fazari and his associates in those days. But now it is referring to
anybody who is proud of modern civilization that contradict the
Holy Qur'an and what the prophet (SAW) trained his companions
upon peace and blessings of Allah be with them. It is said that this
verse was revealed on Ashabus Suffah, they were 700 residing in
the mosque of the Messenger of Allah. They don’t go out for trade
or faming or rearing animals. They are there always for salat in the
mosque. When the verse was revealed, the prophet (SAW) said:
Praise be to Allah who directed me in my Ummah to keep their
company. This verse is the basis of Sufism and the Sufis in the
Qur'an. May Allah include us among them and bless us with being
with them and take our lives on their way….) He follows his
whims and his affairs became in ruin.
In another context he said, This verse is a justification
that the Sahabah of the prophet (SAW) conducted dhikr in unison
inside the prophet's mosque and in his presence in the mornings
and evenings. Therefore whoever said doing dhikr inside the
mosque is innovative, such person does not know the Qur'an. If
one refers to the Tafsir book of Ibn Kathir, the book that is mostly
referred to by such ulama' one will see that he interpreted this
verse in the same way we did.
5 SHARI'AH AND HAQIQAH ACCORDING TO THE SUFIS
The Sufis believed that Islam consist of two parts
namely, Zahir (Exoteric) and Batin (Esoteric). Shari'ah is
representing the exoteric aspect while Tasawwuf is representing the
esoteric aspect, the inner meaning of Islam (Haqiqah). Shari'ah
refers to the way both of faith and practice which Allah has
prescribed. It is the rule which govern religious practices. In
Sufism it represents the first stage which the Sufi must adhere to
strictly. It is the exoteric (outer) aspect of Islam which is verbal
affirmation and apparent submission to the Islamic laws. On the
other hand, Haqiqah refers to the esoteric (inner) aspect of Islam.
The Sufi practices is the manifestation of the inner meaning of
Islam (esoteric aspect).
Sheikh Nasir Kabara has attempted to justify this
position when he came to interpret the verses 59-82 in surah al
Kahf that narrates the story of prophet Musa (AS) and Khidr. He
stipulated that the episode was meant to show prophet Musa (AS)
his shortcomings when he claimed to be the most knowledgeable
among his people instead of him to have said Allah is the most
knowledgeable. Allah then joined him with a mere servant of Him
who was not a prophet, Khidr, to learn from him. He further stated
that, the basic teaching of the Surah is to show to the Muslims that
there are Shari'ah provisions on one hand and the Haqiqah
provision on the other hand. And this was attested in the encounter
between prophet Musa (AS) and Khidr. Prophet Musa (AS) viewed
all the actions of Khidr in the context of the Shari'ah, as such he
regards them as deviation from the right path. On the contrary,
Khidr acted the way he did based on guidance by the provisions of
'Haqiqah' and as such explained to prophet Musa (AS) the basis of
all his actions. This explanations signifies that he did not commit
them out of his own whims.
The general teachings of these verses is that humans
should consider knowledge as a sole property of Allah. He, the
Exalted knows everything and every knowledge emanates from
Him. The messengers of Allah, the prophets and all other servants
of Allah that were bestowed with knowledge were given only a bit
potion from the treasury of Allah.
6 THE BASIS OF TIJJANIYYAH AND ITS AWRAD IN THE
QUR'AN ACCORDING TO THE TIJJANIS
The Tijjaniyyah ulama' like their Qadiriyyah counterparts,
also believed that their Tariqah and its litanies has their basis from
the Qur'an. Sheikh Tahir Uthman Bauchi, a popular Tijjani scholar
in Nigeria and beyond, when interpreting verse 205 of surah al
A'raf,
إَِٗخْ ا٘ َٝ ذَُُّ فِٜ اىغَّٜ ثُ لَ ُٝقْصِشُ ) 202 ( الأعشاف 202
And remember your Lord in your (very) soul, with humility.
And in reverence, without loudness in words, in the morning.
And evening; and be not among those who are un heedful.
In commenting on the verse he said:
Sheikh Uthman b Fodio wrote in his book, he said "Sufi
orders are 313 in the Hadith of Tabarani". It is there written. And
since Tijjaniyyah is the last in the hierarchy of Sufi orders, you see,
as if the verse is referring to it here as a whole, the statement
concluded with the mention of Tijjaniyyah here. "O you son of
Adam! Remember your lord alone, this is 'Lazim'. If we are doing
our 'Lazim' we are not doing it in congregation no matter how
many Tijjanis are present. Everybody is doing it individually.
Everybody is remembering Allah alone in the course of
'Lazim'.
اٗرمش سبل فٚ فّغل جضشعا خٗٞفة ) (And you should fear Allah in
the course of remembrance with respect and piety. That is why we
are not talking if we are doing 'Lazim' except if our mother or our
father called us (then we answer them). ( دٗ اىج شٖ اىق ه٘ ) And we
should not say it aloud. Perform it in the morning and the evening.
Do not put yourself among the unmindful ones those that are not
remembering Allah. This verse is linked up with the verses that
says:
َٝا أَُّٝ اَٖ اىَّزِٝ آ اٍَُْ٘ اجَّقُ ا٘ اللََّّ ىَْٗحَ نُْشْ فَّْ سٌ ظ اٍَّ قَذَّ ثٍَْ ىِغَ دٍ ذ اَٗجَّقُ ا٘ اللََّّ إِ اللََّّ خَ ٞ سٌ ش بِ اََ جَعْ يََُ }ُ 18 { لَََٗ جَنُ اُّ٘٘ مَاىَّزِٝ غَُّ ا٘ اللََّّ فَ غََّإ أَ فُّغَ أُ ىَْٗ لَ اىْفَاعِقُ }ُ 19 { لََ َٝغْحَ ِٛ٘ أَ حَابُ اى اَّْسِ أََٗ حَابُ اىْجَ ةَِّْ أَ حَابُ اىْجَ ةَِّْ 20- اىْفَائِضُ }ُ 20 { اىحشش 18
This is 'Lazim' and the verse has shown how it is
performed.
اٗرمش سبل فٚ فّغل You mention the name of your lord alone
with respect, humility and piety. This refers to facing the East
(Qiblah) with ablution and in silence. دٗ اىج شٖ اىق ه٘ You are
not to say aloud what you are reciting.( باىغذ اٗلأ اه لَٗ جن
اىغفيِٞ ) And you do it in the morning and evening.
Do not be among the unmindful who forgot the remembrance
of Allah.
أٗ ٞي ) ح بنشة .)ٝ ٝ اٖ اىزٝ ءا اٍْ٘ ارمش اٗ الله رمشا مثٞشا . It is
referring to 'Wazifah' here. The time of its performance is not
mentioned, that is why it is done in 24 hours of the day. This ayah
consist of 'Wazifah' and 'Lazim'. (Where He) said 'Remember
Allah much and do Tasbih morning and evening encompasses
morning and evening 'Lazim'. Do it much is referring to 'Wazifah'.
In the whole 24 hours is a time of 'Wazifah' if there is a
congregation. 'Kathiran' if Allah mention something wholly then
we refer to scholars. ٧ :الأنبياء ) )فغ ي ا٘ أ وٕ اىزمش إ م حْ لَ جعي "Ask
those who know if you don’t know". We then asked the
knowledge, what is the meaning of 'Kathiran' here? At least you
recite ) أع ر٘ باالله اىشٞط اىشجٞ ( you recite بغ الله اىشح
اىشحٌٞ You recite 'Fatihah', you recite 'Istighfar' "Astaghfirullah al
Azim alladhi la ilaha illa huwa al Hayyul Qayyum."30 times. You
recite Salatil Fatih 50 times, you recite
)ع ح سبل سب اىعضة ع اَ ٝصف (*) عٗي عيٚ اى شَعيٞ (*) اٗىح ذَ لله
سب اىعي َٞ (ِ
Then you recite 100 ٟإى إلَ الله times. You recite a salat
called 'Jauharatil Kamal' 12 times. If you do this at least with
'Lazim' you are among those that remember Allah much.
In this biased interpretation, Sheikh Bauchi has
subjected the verses of the Qur'an to justify the basis of Tijjaniyyah
and its litanies in an attempt to repel the attack of their opponents
and to keep the followers firm on the Tariqah.
Sheikh Halliru Abdullahi Maraya on interpreting the verse,
) قذ افيح جضمٚ( الأعلى : ١٤
But those will prosper who purify themselves.
After translating the verse he commented as follows' It is
referring to the heart and the way of dhikr, which purify It from the
evils of envy, arrogance, disgracing people, hurting One's body,
whims and caprices, e.t.c. dhikr is therefore, purifying the heart.
Sign of Allah's love is the love of Allah's dhikr and the sign of
hatred to Allah is the hatred of Allah's dhikr. We should therefore,
wake up and put efforts in doing dhikr.
Here he is encouraging people to continue practicing
Tariqah and they should forget about those that are condemning it
because it purifies heart against evils and it is sanctioned in the
Qur'an. He technically described the anti Tariqah as those that
show no love to Allah. On the interpretation of verse 9 of surah al
A'lah,
) فزمش إ فّعث اىزمشٙ )
Therefore give admonition in case the admonition Profits
(the hearer).After translating the verse , he commented as follows,
إ فّعث اىزمشٙ ) ( it is better for 'Yan Izalah that are condemning
'Yan Tariqah as unbelievers to stop it. Because they started
preaching that people should leave Tariqah since 1978 and up till
now they are yet to forsake it. إ فّعث اىزمشٙ is signifying that if the
admonition will benefit. Ibn Taymiyyah was a Qadiri, Ibn Abdul
Wahab did not called people to do Tariqah and did not forbade
them from doing it. He only preached against Tawassul, defying
graves and similar things. Here in Nigeria too, Ibn Fodio was a
Qadiri, Muhammad Bello was a Tijjani, Abdullah Gwandu was a
Qadiri. Therefore, it is better for those that are calling to stop
Tariqah in their preaching to stop it and take a rest since the
adherents never leave it up to now… a person will say, this is not
good but without evidence or authority.
Here Sheikh Maraya was trying to show that the claim of
'Yan Izalah' that they derived their source of condemning Tariqah
from the teachings of Ibn Taymiyyah, Ibn Abdul Wahab, Uthman
ibn Fodio, Muhammad Bello and Abdullahi Gwandu was false and
baseless. This is because he attributed the membership of
Qadiriyyah and Tijjaniyyah to all of them with exception of Ibn
Abdul Wahab who also was indifferent on Tariqah. Though he
ascribed membership of Qadiriyyah and Tijjaniyyah to the
aforementioned he did not gave reference to the source of his
information.
7 ON THE CONCEPT OF WASILAH (MEANS OF APPROACH
TO ALLAH)
The adherents of Sufi orders have considered the
founders of these orders as their means of approaching Allah
(SWT). For example, the Qadiris considered Sheikh Abdul Qadir
al Jilani as their 'Wasilah' (means of approach) to Allah and the
Tijjanis consider Sheikh Ahmad al Tijjani as their 'Wasilah' to
Allah. They interpreted the verses of the Qur'an to support their
ideas. For example Sheikh Tahir Uthman Bauchi, in his opening
remarks on the occasion of Maulud Celebration in Lagos in the
year 2010, he stated the following;
We should thank Allah for not leaving us to find the right
way by Ourselves. He joined us with the Saints that guides. Allah
said, if He wants to lead a person astray He deprived him of a
Wali that Will guide him. Similarly, if He wants to guide him He
assigned Him with a Wali that will guide him.
( ٝ ذٖ الله ف اى حَٖذ ٝضيو في ججذ ى ىٗٞا شٍشذ ) اىن فٖ : 17
"He whom Allah guides, is rightly guided; but he whom he
sends astray, For him you will find no Wali (guiding friend) to
lead him to the Right path." We thank Allah that gave us a Wali,
Sheikh Tijjani (R.A).
As the prophet Muhammad (SAW) was a master and a leader
to all Prophets, Sheikh Tijjani was a master and a leader to all
Walis (Saints R.A). As Allah made the circle (Da'irah) of
Tijjaniyyah a Successor to the Muhammadan circle, so he made
our Khalifah Sheikh Ibrahim Khaulakh as our guide out of many
successors. Praise be to Allah.
Here he tried to establish the justification of following
Sheikh Ibrahim Khaulakh and Sheikh Ahmad Tijjani as a means of
approach to Allah, not that they worship them as propagated by
their Izalah opponents. He went to the extent of saying that
whoever is not attached to a spiritual guide there is every tendency
to deviate from the right way. This is a clear sectarian sentiment in
the Tafsir of this verse.
Similarly, on the issue of "Wasilah", Sheikh Nasir Kabara
of Qadiriyyah order on interpretation of the verse 35 of surah al
Ma'idah,
)ٝ ٝ اٖ اىزٝ ءا اٍْ٘ اجق ا٘ الله اٗبحغ ا٘ إىٞ اى ع٘ٞية جٗ ذٖ اٗ فٚ ع ٞي ىعين جفيح (
O you who believe! Do your duty to Allah and fear Him.
Seek the means of approach to Him, and strive hard In his cause as
much as you can. So that you may be successful.
In commenting on the verse he said:
The meaning of this verse is that you should seek the means
of approach to Allah through obedience, love for the prophets and
the saints as well as accepting (and practicing) their litanies
(award). Do not mind those people who consider visiting saints as
kufr.
According to this interpretation, adhering to a particular
Sufi order and performing its award as per the rules of that
Tariqah is nothing more than translating the meaning of the said
verse into action. Those that are condemning the Tariqas do not
comprehend the meaning of the verse as such one should not mind
them. He rendered this interpretation just to defend his Qadiriyyah
order.
Again on "Tawassul" Sheikh Halliru Maraya on the Tafsir
of verse 35 of surah al Anbiya' where Allah says:
(أى جش أ الله عخش ىن اٍ فٜ الأسض اٗىفيل ججشٙ فٜ اى حش ب شٍ ٝٗ غَل
اىغ اَء أ جقع عيٚ الأسض إلَ بإر إ الله باى اْط ىشء فٗ سحٞ ) اىحج : 65
Have you not seen that Allah has subjected to you all that is
on the earth, and the ships that sail through the sea by His
Command? He withhold the heaven from falling on the earth
except by His Leave. Verily, Allah is, for mankind, full of
Kindness Most Merciful .After translating the verse he comments
as follows:
Everything loaded on the ship like motor vehicles,
containers and other goods of material benefit will never sink in
the ocean, because Allah has wished that it will not sink. The
materials carried by the ship has made a tawassul with the ship, as
such it will never sink.
Since Allah has wished that the Prophet Muhammad
(SAW) will never enter Hell Fire, so anybody who follows him
and made Tawassul with him will never be burnt by Hell Fire.
Tawassul with the Prophet is allowed whether in his life time or
after his demise.
Here he uses the verse to counter attack the Izalah
scholars who preached that Tawassul with the prophet (SAW) is
only allowed during his life time, and that whoever did Tawassul
with the prophet (SAW) after his death has committed an act of
shirk. They further stated that Tawassul is only valid with one's
good work like what the three people who were blocked in the
cave did. He dismissed this view and went on to logically argue
that almost everything is doing Tawassul consciously or
unconsciously by citing example with ship carrying load. He
concluded that Tawassul with the prophet is valid up to this time.
8 CONCLUSION AND RECOMMENDATIONS
From the foregoing we came to observed that
sectarianism is playing a vital role in the Tafsir of the Qur'an in
Northern Nigeria. They enlightened their subjects towards the
understanding of Islam and succeeded in uniting their members to
repel the attack of their opponents. The aim of the Mufassirun in
all the organizations like the Izalah, the Boko Haram, the Shi'ah,
the Sufis, the Qur'anists and many others is to interpret the Qur'an
in support of their sectarian ideologies and condemn their
opponents. The Tafsir of the Qadiriyyah and the Tijjaniyyah
mentioned above is a typical example of this trend. It is done the
same way the Izalah, the Shi'ah and the Qur'anists are doing.
Almost all the sects have made the Qur'an subjective to their
sectarian views and this tendency of all the religious sects has
caused disunity and weakness of the Muslims in Northern Nigeria.
As against the united Muslim Ummah before, now sectarianism
has weakened it and exposed it to be attack from our enemies
within and without. Sectarianism has hindered the Muslims from
understanding the real meaning of the Qur'an and its application in
our daily life for our benefit in both here and the hereafter.
It is recommended that the Muslims should know the
meaning of the Qur'anic contents in order to apply its teaching in
practical life. It is the duty of the Muslim scholars to do this, so as
to guide the people to understand the clear message of the Qur'an.
And if this is achieved, it will help to minimize the problems that
our society is facing in all our aspects of lives. It is believed that all
the present problems facing the Muslims could be minimized
drastically if not wiped off completely with the clear understanding
and application of the Qur'anic teachings. This can only be
achieved if the Muslim scholars should conduct their Tafsir free
from sectarian biases and face the Qur'an with plain and clear
mind. Ideas are to be drawn from the Qur'an but not to impose
them on the Qur'an. The Mufassirun of all sects and organizations
should remember and be cautioned by the saying of the prophet
(SAW) that "Whoever said about the Qur'an out of his fancy or out
of what he did not know, should find himself a position in the Hell
fire," May Allah protect us.
BIBLIOGRAPHY
1. 'Abbas, U.S., (2005) Trends of Tafsir Among Selected
Ulama' in the Defunct Northern Nigeria. Department of
Islamic Studies, Bayero University Kano, Unpublished PhD
Thesis.
2. Al-Dhahabi, M.H., al-Tafsir wal Mufassirun, (1976), Cairo:
Dar al Kutub al Hadithah, vol. 1-2
3. Ahmad, A.F., (1986) 'The Qadiriyyah and its Impact In
Nigeria.' Unpublished PhD Thesis submitted to the
Department Of Arabic and Islamic Studies, University of
Ibadan.
4. Al-Husayni, Sheikh Sherif Ibrahim Saleh (1986) Al Takfir
Akhtar Bid'ah Tuhaddid al Salam wal Wahdah Bayn al
Muslimin Fi Nigeria. Cairo: Dar al Ilmiyyah.
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Ibraaz khabaayaa al Qur'an: Tafsir wa Tarjamah Ma'ani al
Qur'an al Azim ila Luggah Hausa, vols. 1-4 Tripoli: WAMY
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Dar Albabi al Halabi.
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Northern Nigeria, North Western University Press,
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Qur,anic Explanation. Lagos: Da.watul Islamiyyah Book
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Unpublished PhD Thesis submitted to the Department Of
Arabic and Islamic Studies, University of Ibadan.
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al ilmiyyah
Ibrahim Shu'aibu Sa'idu
SECTARIAN TREND OF TAFSIR: A CASE STUDY
OF QADIRIYYAH AND TIJJANIYYAH IN NORTHERN
NIGERIA
Abstract
The menace of sectarianism in the recent time among the Muslims of Northern Nigeria has reached a point whereby each sect or religious organization is using the Tafsir of the Qur'an in defense of their sentimental views. This situation led to the emergence of a new trends of Tafsir in Northern Nigeria. The
present article highlights on the trend of Tafsir of the Tijjaniyyah
and Qadiriyyah Sufi Orders. It presents a practical examples of such Tafsir in defense of their doctrines against the attack of their
opponents, the Jama'at Izalatil Bid'ah wa Iqamatus Sunnah (Society For Eradication of Innovation and The Establishment of the Sunnah), an offshoot of Wahabiyyah movement. The Qur'anic
basis of Sufism, Sufi practices and Tawassul were presented in accordance with their Tafsir. The article concluded with observations and recommendations.
INTRODUCTION
The history of Tafsir is as old as the spread of Islam in Nigeria. As a vital subject for the understanding of Islam, the Muslims should know the meaning of its contents in order to
apply its teaching in practical life. Many Muslim scholars started to impart the knowledge of Tafsir to make the people understand the clear message of the Qur'an. It is expected that the teaching
of Tafsir will guide the general affairs of mankind in line with the commandments of Allah and help to minimize the problems that our society is facing in all our aspects of lives. It is believed that all
problems associated with our backwardness and under development could be minimized if not eroded completely if the message of the Qur'an is clearly delivered to the people by the Mufassirun and the people applied them in their daily lives. Unfortunately, many Mafassirun in Northern Nigeria do not concentrate to convey the real Qur'anic message to the people,
instead resorted to interpret the Qur'an to support their sectarian
ideologies. The Qur'an was made subjective to sectarian views, a
situation that led to the disunity and weakness of the Muslims in
Northern Nigeria as a result of bad approach of some Mufassirun
to tafsir. This tendency has weakened the formidability of the
Muslim Ummah and exposed it to attack from our non-Muslim
counterparts.
1- MEANING OF TAFSIR
Tafsir is defined as a branch of knowledge by which the
Book of Allah (SWT) that was revealed to prophet Muhammad
(SAW) is understood by explaining its meanings and deducting its
laws and wisdom. It involves explaining the Qur’anic meaning,
expressions, recitation, simple and composite injunctions, reasons
and places of revelation etc. in order to bring its understanding to
human level.
DIVISION OF TAFSIR
The Muslim scholars divided Tafsir into three broad
categories namely:
• Tafsir bil Riwayah. It is also called Tafsir bil naql or bil
Ma'thur.
• Tafsir bil Dirayah. It is also called Tafsir bil Ra'y
• Tafsir bil Isharah. It is also called Tafsir al Ishari by the
scholars.
TAFSIR BIL MA'THUR
Tafsir bil Ma'thur refers to interpretation of the Qur’an
by transmission. It consists of Qur’an explaining itself through
using other portions of the Qur’an, explanations transmitted from
the Prophet (SAW), his companions and Tabi’un (followers of the
companions). It is a traditional type of Tafsir, because it is based
on information received from the men around the Prophet (SAW).
In short, the ingredients of Tafsir bil Ma’thur consist of the
Qur’an, the Sunnah of the Prophet, and the explanations made by
the companions and their followers. This is the best type of Tafsir
among all others.
TAFSIR BIL RA'Y
It is also called by the Sahabah as Tafsir bil Ma'qul,
here the Mufassir does not based his Tafsir directly on
transmission of knowledge by the predecessors, but on the use of
reason and ijtihad based on sound sources. We should note that the
use of reasoning in this type of Tafsir is resorted to only in the
absence of any authentic transmitted evidence about issues in the
Qur’an. Some scholars opposed to this type of Tafsir while some
accepted it under certain conditions. Tafsir bil Ra'y is divided into
two categories namely; Tafsir bil Ra'y al Mahmud (praiseworthy
and accepted one) an Tafsir bil Ra'y al madhmum (blameworthy
and rejected one).
TAFSIR BIL RA'Y AL MAHMUD (PRAISEWORTHY)
The word al Mahmud means the good, praised or accepted
one. This is the type of Tafsir bil Ra'y whereby the Mufassir has
met all the prerequisite requirements for a sound and good Tafsir.
It is also known as al Tafsir al Mashru' (the Tafsir accepted by the
Shari'ah).
TAFSIR BIL RA'Y AL MADHMUM (BLAMEWORTHY)
The word madhmum means blameworthy, rejected or
distorted one. This is the type of Tafsir bil Ra'yi whereby the
Mufassir lacks the needed requirements for Tafsir or that he has all
the requirements but uses his deviant opinions and sectarian whims
and caprices to interpreted the Qur'an. Almost all sectarian types of
Tafsir belong to this category.
TRENDS OF TAFSIR BIL- RA’Y
By the eleventh and twelfth centuries, Greek philosophy
and science that had been translated in the previous centuries
began to have effect on almost all various Islamic fields of study.
The door of Tafsir according to personal opinion was thus opened.
Works on Tafsir soon began to reflect various trends of thought in
Muslim society. Sectarian inclinations started to reflect in the
Tafsir of the Qur’an. Each trend of thought tried to use the Qur’an
Tafsir to justify its thought and oppose its opponents. It is in line
with this that the present paper will look at the Tafsir of the
Qadiriyyah and Tijjaniyah in Northern Nigeria.
TAFSIR AL ISHARI (SYMBOLIC OR INDICATIVE TAFSIR)
Tafsîr bi-l ishâra, literally, the interpretation of the
subtle allusions, which is also known as tafsîr faidî or kashfî, that
which uses mystical experience or disclosure. This approach is
particularly found among the mystics or Sufis who draw on
traditional sources but also used spiritual experiences. It is the type
of Tafsir which considers the distance meaning of a text and does
not necessarily go with the direct or literal meaning of the text.
It is the interpretation of hidden meaning of the Qur'an. It is
not central on speculation but in training and molding the spirit so
as to attain a level of perfection and closeness to God. Such Tafsir
is normally carried out by talented and gifted scholars those that
Allah (SWT) has opened their hearts and enlightened their minds.
They do not rely much on acquired knowledge. This is only a gift
from Allah (al ilm luduniy) which is achieved through piety,
steadfastness and closeness to Allah. The Tafsir of the Qadiriyyah
and Tijjaniyah in Northern Nigeria have indirectly subscribed to
this type of Tafsir.
THE QADIRIYYAH AND THE TIJJANIYYAH
The Qadiriyyah and the Tijjaniyyah are the two major
Sufi orders in northern Nigeria. The Qadiriyyah has found its way
into Hausaland with the arrival of Sheikh Abdulkarim al Maghili in
the fifteen century. Its widespread happen after the emergence of
Sokoto jihad movement and the subsequent establishment of the
Sokoto caliphate in the nineteenth century.
The Tijjaniyah on the other hand had penetrated northern
Nigeria with the arrival of Sheikh Umar al Futi (1794-1864), some
asserted that there were some number of Tjjanis at Madabo
quarters in Kano before the arrival of Sheikh Umar al Futi. With
the growing number of members of these orders, a sort of political
struggle between them emerged. Each trying to dominate or
supersede the other. Pamphlets on the karamat and excellence of
the founder of each Tariqah in an attempt to supersede the other
were in circulation.
The issue of Qabd (praying with hands folded on the
chest) and Sadl (praying with the hands outstretched) form of Salat
has created a sharp division between the Qadiris and the Tijjanis.
Even within the Tijjanis there was a division between the ulama' of
Madabo who disapproved Qabd, and the ulama' of Salga who
practiced Qabd. The division went to the extent of attacking each
other in writing.
With the appearance of Sheikh Ibrahim Inyass Khaolakh
in 1951, he practiced Qabd form of salat. Late Sheikh Nasir
Kabara, the then leader of Qadiriyyah order, was among the few
who pray in Qabd form before, now reverted to pray in Sadl form
to dissociate himself from Sheikh Ibrahim Kaolakh. This problem
became serious to the extent that the followers of each Tariqah
refused to pray behind an Imam who practiced a position of arm
different from their own. The struggle between the two orders
continued up to the time of the advent of the Izala sect.
The criticism of Sheikh Abubakar Gummi against the
doctrines and practices of Sufi orders in northern Nigeria served as
a major unifying factor for the Tijjaniyyah and the Qadiriyyah
followers. It shifted the attention of Qadiriyyah followers from
their traditional rivalry with the Tijjaniyyah followers over the
issue of Qabd and Sadl and the controversies over the superiority
complex of one Tariqah over the other.
Both the Qadiriyyah and the Tijjaniyyah ulama' now
resorted to write a rejoinder against the book "al Aqidqh al
Sahihah bi Muwafaqati al Shari'ah" (The Right Belief is in the
Following of the Shari'ah) written by Sheikh Abubakar Gummi on
attack on Sufism in general and the Qadiriyyah and the Tijjaniyyah
in particular. Sheikh Nasir Kabara for example has published two
books, al Nasihah al Sarihah fi al Radd ala al aqidah al Sahihah
(Frank Advice in Response to al Adidah al Sahihah) and al minah
al Hamidah Fi al Radd ala Fasid al Aqidah (Praiseworthy Gifts in
Response to the One who is Corrupted in His Faith) respectively.
Another rejoinder was written by Sheikh Ibrahim Saleh
Maiduguri in 1982 with the title al Takfir akhtar al Bid'ah. Sheikh
Tahir Uthman Bauchi also wrote a book called Gaskiya Ta
Bayyana (The Truth Has Emerged) as a counter attack to Sheikh
Gummi's al Aqidah al Sahihah. Another book jointly published by
the Tijjaniyyah and the Qadiriyyah ulama' in Ilorin to repel Sheikh
Gummi's al Aqidah al Sahihah was Raf' al Shubuhat an ma fi
Qadiriyyah wa al Tijjaniyyah min al Shatahat (Lifting the Doubts
about the Devinations of the Qadiriyyah and the Tijjaniyyah). This
coalition between the Qadiriyyah and the Tijjaniyyah against the
Izala later led to the emergence of a new trend of Tafsir meant for
fighting back against the opposition.
2 THE AIMS OF THEIR TAFSIR
The main aim of this Tafsir according to the Tariqah
followers is to teach the Muslims the correct and right Islamic
beliefs according to the teachings of the Qur'an and the Sunnah. It
was also aimed at defending the true Islamic faith as contained in
the Sufi doctrines and practices. They will not relent efforts
therefore, to whenever they pass on a verse that seems to have Sufi
inclination to interpret it to suit their views.
3 THE FOCUS OF THEIR TAFSIR
The main focus of this type of Tafsir is on the issues that
has to do with Sufi doctrines and practices. It focused on the basis
of Sufism and the Sufi practice from the Qur'an. Other areas
include dhikr, wasilah, istigatha, celebrating the Maulud al Nabiy,
the issue of intercession, etc. Below are the typical instances that
portray the Sufi interpretation of the Qur'an in northern Nigeria.
4 ON THE BASIS OF TARIQAH IN THE QUR'AN
Late Sheikh Nasir Kabara Kano, the leader of Qadiriyyah
order in Africa on interpretation of the verse 16 of surah al jinn
where Allah says: ( " أٗ ى اعحقا اٍ٘ عيٚ اىطشٝقة لأعقٞ اٍء "اىج :ِ ( 16
غذقا
…if they (the pagans) had (only) remained on the (right)
Way, We shall certainly have bestowed on them rain in
abundance.
He commented on the verse as follows:
The reality of the matter is that if these kuffar should stand
on the right way of Islam, We should certainly should have
bestowed on them rain in abundance.
In his foot notes he said:
The people of bid'ah of our time are rejecting Sufism, saying
that they don’t know its basis in the Qur'an. This is only a
blindness of heart. If not so, this verse has clearly expressed the
meaning of Tariqatul Islam, which Sheikh Muhalli interpreted as
Tariqah, is the Tariqah of Junaid [RTA]. It emanates from the
activities of Ahlussuffah, on whose many verses were revealed
expressing their spiritual positions and their sincerity after the
revelation of the verses of Tawhid. As explained by Sawi that it
means acting upon it in following the commands and shunning
from prohibitions which is the Taqwah (piety), and that was out
rightly the Tariqah of the Sufis. What they usually performed in an
extraordinary manner, that is (Karamat) blessings and inspired
knowledge (Ilhamah) was as a result of their piety. It is because of
this they said "Fear Allah, and you will see wonders". If to say
Allah will guide the people of innovation and put them on the right
way and act righteously and piously as learnt from the prophet of
Allah (SAW), they should not have hesitate or reject the reality of
"La ilaha illallah". All these statements were the consensus of
ulama'. May Allah guide us….
Here it is to note that this verse was revealed drawing the
attention of the polytheists to accept Islam, and on return Allah
bestow on them His abundant bounties like rain and other means of
sustenance, but in the process of interpreting the verse, Sheikh
Nasir Kabara explained that this verse was one of the basis of
Qadiriyyah order in the Qur'an. In his Tafsir he categorized the
verse under the title "Tariqar Junaidu a cikin al Qur'ani", meaning
"Junaid's Tariqah in the Qur'an. Similarly, on the interpretation of
verse 10 of surah al Jumu'ah where Allah says:
(فإرا قضٜت اىصي ة٘ فا حّشش اٗ فٜ الأسض اٗبحغ ا٘ فضو الله اٗرمش اٗ الله مثٞشا ىعين : جفيح ) اىج عَة 10
And when the prayer is finished, then you may disperse
through the land, and seek of the bounty of Allah: and celebrate the
Praises of Allah often (and without stint): that you may prosper.
Sheikh Kabara interpreted the verse as,And when the prayer
is finished, then disperse through the land, and seek of the bounty
of Allah: and remember Allah much so that you may prosper.
He went on to explain that, the phrase ( اٗرمش اٗ الله مثٞش ا ( and
remember Allah much" is the basis of Friday dhikr and mi'ad in the
Qadiriyyah Sufi order.
Sheikh Tahir Usman Bauchi also interpreted this verse as
one of the basis of dhikr al Jumu'ah observed by the Tijjanis in
congregation every Friday after Asr prayers shortly before the
Maghrib prayers.
On the verses 41-42 of surah al Ahzab, where Allah says,
)ٝا أَُّٝ اَٖ اىَّزِٝ آ اٍَُْ٘ ارْمُشُ اٗ اللَََّّ رِمْشًا مَثِٞشًا ) 41 ( عََٗ حُ بُنْشَةً أََٗ ٞيً (
42- الأحضاب 41
O you who believe! Remember Allah much. And glorify
Him morning and evening.
Sheikh Kabara's interpretation goes thus,
O you who believe, celebrate the praises of Allah; and do
this often; (Anything that is called Dhikrullah is included in this
command,Prayers, Fasting or Dhikrullah Ta'ala like 'Bandir' or any
other thing as confirmed by Muslim scholars in their books. Even
the Maulawiyyah form of Dhikr by the disciples of Jalalur Rumi,
because the Muslims have unanimously agreed upon these issues
on Arbabul Ahwal as said by Suyuti) and glorify Allah morning
and evening.
Here Sheikh Kabara went on to justify the use of 'Bandir'
music in performing Dhikr of Qadiriyyah and extended it to
include the musical type of Dhikr performed by the Maulawiyyah
order of Jalal al Rumi which many Muslims objected to including
many Sufis. Surprisingly, Sheikh Kabara in the commentary
stipulated that the Muslims have unanimously agreed on the
permissibility of this type of Dhikr in an attempt to justify his
stand.
On the Tafsir of verse 56 of the same surah where it reads,
(إِ اللَََّّ يٍََٗئِنَحَ ُٝصَيُّ عَيَٚ اى ّٜ ٝا أَُّٝ اَٖ اىَّزِٝ آ اٍَُْ٘ يُّ ا٘ عَيَْٞ عََٗيِّ اَُ٘
جَغْيِٞ اًَ(. الأحضاب 56
Allah and His angels send blessings on the prophet O you
who believe! Send your blessings on him, and salute him with all
respect.
On interpreting the verse, he says, (One of the 3 pillars of
Sufi orders, blessing the prophet (SAW), Hailala (La ilah illa
Allah) and Istigfar). Surely, Allah and His angels send blessings on
the prophet (SAW). O you who believe! Send blessings on him and
salute him with all respect (that is to say:
May Allah bless our leader Muhammad and blessed).
Here he defended the view that, the Sufi practices has
originated from the Qur'an, as this verse has mentioned one of the
three pillars of Tariqah according to his interpretation. He also
justified the congregational Dhikr in the mosque as done by the
Qadiris from the Qur'an in verse 28 of surah al Kahf. He reiterated
that the verse teaches the basis of Sufism and the position of the
Sufis and rejected the views of the anti-Sufis who regarded the
whole Sufi institution as innovative. Allah says:
اَٗ شْ فَّْغَلَ عٍََ اىَّزِٝ َٝذْعُ سَبَّ بِاىْغَذَاةِ اَٗىْعَشِّٜ ُٝشِٝذُ جَْٗ لَََٗ جَعْذُ
عَْٞ اَْكَ عَ جُشِٝذُ صِٝ ةََْ اىْحََٞاةِ اىذُّ َّْٞا لَََٗ جُطِعْ أَغْفَيْ اَْ قَيْ عَ رِمْشِ اَّ اَٗجَّ عَ إََ٘ مََٗا أَ شٍُْ فُشُطًا ﴿ ٢٨ ﴾ الكهف : 28
And keep yourself content with those who call on their Lord
morning and evening, seeking His face; and let not your eyes pass
beyond them seeking the pomp and glitter of this life; nor obey any
whose heart We have permitted to neglect the remembrance of Us,
one who follows his own desires, whose case has gone beyond all
bounds.
His interpretation is as follows,(Command to associate
with those that are truthful in Allah, Sufis and their like). Keep a
company with those that worship their Lord morning and evening
seeking for Allah's pleasure with their devotion (not because of
one's need of here and hereafter, nay, they want to attain Allah's
pleasure only, these are the real "Fuqara'" and :Murids".) Do not
turn yourself away from them seeking wordly pleasures. Do not
follow those that We made their hearts unmindful of remembrance
of Allah (al Qur'an and other adhkar, he is Uyaynah ibn Hisnu al
Fazari and his associates in those days. But now it is referring to
anybody who is proud of modern civilization that contradict the
Holy Qur'an and what the prophet (SAW) trained his companions
upon peace and blessings of Allah be with them. It is said that this
verse was revealed on Ashabus Suffah, they were 700 residing in
the mosque of the Messenger of Allah. They don’t go out for trade
or faming or rearing animals. They are there always for salat in the
mosque. When the verse was revealed, the prophet (SAW) said:
Praise be to Allah who directed me in my Ummah to keep their
company. This verse is the basis of Sufism and the Sufis in the
Qur'an. May Allah include us among them and bless us with being
with them and take our lives on their way….) He follows his
whims and his affairs became in ruin.
In another context he said, This verse is a justification
that the Sahabah of the prophet (SAW) conducted dhikr in unison
inside the prophet's mosque and in his presence in the mornings
and evenings. Therefore whoever said doing dhikr inside the
mosque is innovative, such person does not know the Qur'an. If
one refers to the Tafsir book of Ibn Kathir, the book that is mostly
referred to by such ulama' one will see that he interpreted this
verse in the same way we did.
5 SHARI'AH AND HAQIQAH ACCORDING TO THE SUFIS
The Sufis believed that Islam consist of two parts
namely, Zahir (Exoteric) and Batin (Esoteric). Shari'ah is
representing the exoteric aspect while Tasawwuf is representing the
esoteric aspect, the inner meaning of Islam (Haqiqah). Shari'ah
refers to the way both of faith and practice which Allah has
prescribed. It is the rule which govern religious practices. In
Sufism it represents the first stage which the Sufi must adhere to
strictly. It is the exoteric (outer) aspect of Islam which is verbal
affirmation and apparent submission to the Islamic laws. On the
other hand, Haqiqah refers to the esoteric (inner) aspect of Islam.
The Sufi practices is the manifestation of the inner meaning of
Islam (esoteric aspect).
Sheikh Nasir Kabara has attempted to justify this
position when he came to interpret the verses 59-82 in surah al
Kahf that narrates the story of prophet Musa (AS) and Khidr. He
stipulated that the episode was meant to show prophet Musa (AS)
his shortcomings when he claimed to be the most knowledgeable
among his people instead of him to have said Allah is the most
knowledgeable. Allah then joined him with a mere servant of Him
who was not a prophet, Khidr, to learn from him. He further stated
that, the basic teaching of the Surah is to show to the Muslims that
there are Shari'ah provisions on one hand and the Haqiqah
provision on the other hand. And this was attested in the encounter
between prophet Musa (AS) and Khidr. Prophet Musa (AS) viewed
all the actions of Khidr in the context of the Shari'ah, as such he
regards them as deviation from the right path. On the contrary,
Khidr acted the way he did based on guidance by the provisions of
'Haqiqah' and as such explained to prophet Musa (AS) the basis of
all his actions. This explanations signifies that he did not commit
them out of his own whims.
The general teachings of these verses is that humans
should consider knowledge as a sole property of Allah. He, the
Exalted knows everything and every knowledge emanates from
Him. The messengers of Allah, the prophets and all other servants
of Allah that were bestowed with knowledge were given only a bit
potion from the treasury of Allah.
6 THE BASIS OF TIJJANIYYAH AND ITS AWRAD IN THE
QUR'AN ACCORDING TO THE TIJJANIS
The Tijjaniyyah ulama' like their Qadiriyyah counterparts,
also believed that their Tariqah and its litanies has their basis from
the Qur'an. Sheikh Tahir Uthman Bauchi, a popular Tijjani scholar
in Nigeria and beyond, when interpreting verse 205 of surah al
A'raf,
إَِٗخْ ا٘ َٝ ذَُُّ فِٜ اىغَّٜ ثُ لَ ُٝقْصِشُ ) 202 ( الأعشاف 202
And remember your Lord in your (very) soul, with humility.
And in reverence, without loudness in words, in the morning.
And evening; and be not among those who are un heedful.
In commenting on the verse he said:
Sheikh Uthman b Fodio wrote in his book, he said "Sufi
orders are 313 in the Hadith of Tabarani". It is there written. And
since Tijjaniyyah is the last in the hierarchy of Sufi orders, you see,
as if the verse is referring to it here as a whole, the statement
concluded with the mention of Tijjaniyyah here. "O you son of
Adam! Remember your lord alone, this is 'Lazim'. If we are doing
our 'Lazim' we are not doing it in congregation no matter how
many Tijjanis are present. Everybody is doing it individually.
Everybody is remembering Allah alone in the course of
'Lazim'.
اٗرمش سبل فٚ فّغل جضشعا خٗٞفة ) (And you should fear Allah in
the course of remembrance with respect and piety. That is why we
are not talking if we are doing 'Lazim' except if our mother or our
father called us (then we answer them). ( دٗ اىج شٖ اىق ه٘ ) And we
should not say it aloud. Perform it in the morning and the evening.
Do not put yourself among the unmindful ones those that are not
remembering Allah. This verse is linked up with the verses that
says:
َٝا أَُّٝ اَٖ اىَّزِٝ آ اٍَُْ٘ اجَّقُ ا٘ اللََّّ ىَْٗحَ نُْشْ فَّْ سٌ ظ اٍَّ قَذَّ ثٍَْ ىِغَ دٍ ذ اَٗجَّقُ ا٘ اللََّّ إِ اللََّّ خَ ٞ سٌ ش بِ اََ جَعْ يََُ }ُ 18 { لَََٗ جَنُ اُّ٘٘ مَاىَّزِٝ غَُّ ا٘ اللََّّ فَ غََّإ أَ فُّغَ أُ ىَْٗ لَ اىْفَاعِقُ }ُ 19 { لََ َٝغْحَ ِٛ٘ أَ حَابُ اى اَّْسِ أََٗ حَابُ اىْجَ ةَِّْ أَ حَابُ اىْجَ ةَِّْ 20- اىْفَائِضُ }ُ 20 { اىحشش 18
This is 'Lazim' and the verse has shown how it is
performed.
اٗرمش سبل فٚ فّغل You mention the name of your lord alone
with respect, humility and piety. This refers to facing the East
(Qiblah) with ablution and in silence. دٗ اىج شٖ اىق ه٘ You are
not to say aloud what you are reciting.( باىغذ اٗلأ اه لَٗ جن
اىغفيِٞ ) And you do it in the morning and evening.
Do not be among the unmindful who forgot the remembrance
of Allah.
أٗ ٞي ) ح بنشة .)ٝ ٝ اٖ اىزٝ ءا اٍْ٘ ارمش اٗ الله رمشا مثٞشا . It is
referring to 'Wazifah' here. The time of its performance is not
mentioned, that is why it is done in 24 hours of the day. This ayah
consist of 'Wazifah' and 'Lazim'. (Where He) said 'Remember
Allah much and do Tasbih morning and evening encompasses
morning and evening 'Lazim'. Do it much is referring to 'Wazifah'.
In the whole 24 hours is a time of 'Wazifah' if there is a
congregation. 'Kathiran' if Allah mention something wholly then
we refer to scholars. ٧ :الأنبياء ) )فغ ي ا٘ أ وٕ اىزمش إ م حْ لَ جعي "Ask
those who know if you don’t know". We then asked the
knowledge, what is the meaning of 'Kathiran' here? At least you
recite ) أع ر٘ باالله اىشٞط اىشجٞ ( you recite بغ الله اىشح
اىشحٌٞ You recite 'Fatihah', you recite 'Istighfar' "Astaghfirullah al
Azim alladhi la ilaha illa huwa al Hayyul Qayyum."30 times. You
recite Salatil Fatih 50 times, you recite
)ع ح سبل سب اىعضة ع اَ ٝصف (*) عٗي عيٚ اى شَعيٞ (*) اٗىح ذَ لله
سب اىعي َٞ (ِ
Then you recite 100 ٟإى إلَ الله times. You recite a salat
called 'Jauharatil Kamal' 12 times. If you do this at least with
'Lazim' you are among those that remember Allah much.
In this biased interpretation, Sheikh Bauchi has
subjected the verses of the Qur'an to justify the basis of Tijjaniyyah
and its litanies in an attempt to repel the attack of their opponents
and to keep the followers firm on the Tariqah.
Sheikh Halliru Abdullahi Maraya on interpreting the verse,
) قذ افيح جضمٚ( الأعلى : ١٤
But those will prosper who purify themselves.
After translating the verse he commented as follows' It is
referring to the heart and the way of dhikr, which purify It from the
evils of envy, arrogance, disgracing people, hurting One's body,
whims and caprices, e.t.c. dhikr is therefore, purifying the heart.
Sign of Allah's love is the love of Allah's dhikr and the sign of
hatred to Allah is the hatred of Allah's dhikr. We should therefore,
wake up and put efforts in doing dhikr.
Here he is encouraging people to continue practicing
Tariqah and they should forget about those that are condemning it
because it purifies heart against evils and it is sanctioned in the
Qur'an. He technically described the anti Tariqah as those that
show no love to Allah. On the interpretation of verse 9 of surah al
A'lah,
) فزمش إ فّعث اىزمشٙ )
Therefore give admonition in case the admonition Profits
(the hearer).After translating the verse , he commented as follows,
إ فّعث اىزمشٙ ) ( it is better for 'Yan Izalah that are condemning
'Yan Tariqah as unbelievers to stop it. Because they started
preaching that people should leave Tariqah since 1978 and up till
now they are yet to forsake it. إ فّعث اىزمشٙ is signifying that if the
admonition will benefit. Ibn Taymiyyah was a Qadiri, Ibn Abdul
Wahab did not called people to do Tariqah and did not forbade
them from doing it. He only preached against Tawassul, defying
graves and similar things. Here in Nigeria too, Ibn Fodio was a
Qadiri, Muhammad Bello was a Tijjani, Abdullah Gwandu was a
Qadiri. Therefore, it is better for those that are calling to stop
Tariqah in their preaching to stop it and take a rest since the
adherents never leave it up to now… a person will say, this is not
good but without evidence or authority.
Here Sheikh Maraya was trying to show that the claim of
'Yan Izalah' that they derived their source of condemning Tariqah
from the teachings of Ibn Taymiyyah, Ibn Abdul Wahab, Uthman
ibn Fodio, Muhammad Bello and Abdullahi Gwandu was false and
baseless. This is because he attributed the membership of
Qadiriyyah and Tijjaniyyah to all of them with exception of Ibn
Abdul Wahab who also was indifferent on Tariqah. Though he
ascribed membership of Qadiriyyah and Tijjaniyyah to the
aforementioned he did not gave reference to the source of his
information.
7 ON THE CONCEPT OF WASILAH (MEANS OF APPROACH
TO ALLAH)
The adherents of Sufi orders have considered the
founders of these orders as their means of approaching Allah
(SWT). For example, the Qadiris considered Sheikh Abdul Qadir
al Jilani as their 'Wasilah' (means of approach) to Allah and the
Tijjanis consider Sheikh Ahmad al Tijjani as their 'Wasilah' to
Allah. They interpreted the verses of the Qur'an to support their
ideas. For example Sheikh Tahir Uthman Bauchi, in his opening
remarks on the occasion of Maulud Celebration in Lagos in the
year 2010, he stated the following;
We should thank Allah for not leaving us to find the right
way by Ourselves. He joined us with the Saints that guides. Allah
said, if He wants to lead a person astray He deprived him of a
Wali that Will guide him. Similarly, if He wants to guide him He
assigned Him with a Wali that will guide him.
( ٝ ذٖ الله ف اى حَٖذ ٝضيو في ججذ ى ىٗٞا شٍشذ ) اىن فٖ : 17
"He whom Allah guides, is rightly guided; but he whom he
sends astray, For him you will find no Wali (guiding friend) to
lead him to the Right path." We thank Allah that gave us a Wali,
Sheikh Tijjani (R.A).
As the prophet Muhammad (SAW) was a master and a leader
to all Prophets, Sheikh Tijjani was a master and a leader to all
Walis (Saints R.A). As Allah made the circle (Da'irah) of
Tijjaniyyah a Successor to the Muhammadan circle, so he made
our Khalifah Sheikh Ibrahim Khaulakh as our guide out of many
successors. Praise be to Allah.
Here he tried to establish the justification of following
Sheikh Ibrahim Khaulakh and Sheikh Ahmad Tijjani as a means of
approach to Allah, not that they worship them as propagated by
their Izalah opponents. He went to the extent of saying that
whoever is not attached to a spiritual guide there is every tendency
to deviate from the right way. This is a clear sectarian sentiment in
the Tafsir of this verse.
Similarly, on the issue of "Wasilah", Sheikh Nasir Kabara
of Qadiriyyah order on interpretation of the verse 35 of surah al
Ma'idah,
)ٝ ٝ اٖ اىزٝ ءا اٍْ٘ اجق ا٘ الله اٗبحغ ا٘ إىٞ اى ع٘ٞية جٗ ذٖ اٗ فٚ ع ٞي ىعين جفيح (
O you who believe! Do your duty to Allah and fear Him.
Seek the means of approach to Him, and strive hard In his cause as
much as you can. So that you may be successful.
In commenting on the verse he said:
The meaning of this verse is that you should seek the means
of approach to Allah through obedience, love for the prophets and
the saints as well as accepting (and practicing) their litanies
(award). Do not mind those people who consider visiting saints as
kufr.
According to this interpretation, adhering to a particular
Sufi order and performing its award as per the rules of that
Tariqah is nothing more than translating the meaning of the said
verse into action. Those that are condemning the Tariqas do not
comprehend the meaning of the verse as such one should not mind
them. He rendered this interpretation just to defend his Qadiriyyah
order.
Again on "Tawassul" Sheikh Halliru Maraya on the Tafsir
of verse 35 of surah al Anbiya' where Allah says:
(أى جش أ الله عخش ىن اٍ فٜ الأسض اٗىفيل ججشٙ فٜ اى حش ب شٍ ٝٗ غَل
اىغ اَء أ جقع عيٚ الأسض إلَ بإر إ الله باى اْط ىشء فٗ سحٞ ) اىحج : 65
Have you not seen that Allah has subjected to you all that is
on the earth, and the ships that sail through the sea by His
Command? He withhold the heaven from falling on the earth
except by His Leave. Verily, Allah is, for mankind, full of
Kindness Most Merciful .After translating the verse he comments
as follows:
Everything loaded on the ship like motor vehicles,
containers and other goods of material benefit will never sink in
the ocean, because Allah has wished that it will not sink. The
materials carried by the ship has made a tawassul with the ship, as
such it will never sink.
Since Allah has wished that the Prophet Muhammad
(SAW) will never enter Hell Fire, so anybody who follows him
and made Tawassul with him will never be burnt by Hell Fire.
Tawassul with the Prophet is allowed whether in his life time or
after his demise.
Here he uses the verse to counter attack the Izalah
scholars who preached that Tawassul with the prophet (SAW) is
only allowed during his life time, and that whoever did Tawassul
with the prophet (SAW) after his death has committed an act of
shirk. They further stated that Tawassul is only valid with one's
good work like what the three people who were blocked in the
cave did. He dismissed this view and went on to logically argue
that almost everything is doing Tawassul consciously or
unconsciously by citing example with ship carrying load. He
concluded that Tawassul with the prophet is valid up to this time.
8 CONCLUSION AND RECOMMENDATIONS
From the foregoing we came to observed that
sectarianism is playing a vital role in the Tafsir of the Qur'an in
Northern Nigeria. They enlightened their subjects towards the
understanding of Islam and succeeded in uniting their members to
repel the attack of their opponents. The aim of the Mufassirun in
all the organizations like the Izalah, the Boko Haram, the Shi'ah,
the Sufis, the Qur'anists and many others is to interpret the Qur'an
in support of their sectarian ideologies and condemn their
opponents. The Tafsir of the Qadiriyyah and the Tijjaniyyah
mentioned above is a typical example of this trend. It is done the
same way the Izalah, the Shi'ah and the Qur'anists are doing.
Almost all the sects have made the Qur'an subjective to their
sectarian views and this tendency of all the religious sects has
caused disunity and weakness of the Muslims in Northern Nigeria.
As against the united Muslim Ummah before, now sectarianism
has weakened it and exposed it to be attack from our enemies
within and without. Sectarianism has hindered the Muslims from
understanding the real meaning of the Qur'an and its application in
our daily life for our benefit in both here and the hereafter.
It is recommended that the Muslims should know the
meaning of the Qur'anic contents in order to apply its teaching in
practical life. It is the duty of the Muslim scholars to do this, so as
to guide the people to understand the clear message of the Qur'an.
And if this is achieved, it will help to minimize the problems that
our society is facing in all our aspects of lives. It is believed that all
the present problems facing the Muslims could be minimized
drastically if not wiped off completely with the clear understanding
and application of the Qur'anic teachings. This can only be
achieved if the Muslim scholars should conduct their Tafsir free
from sectarian biases and face the Qur'an with plain and clear
mind. Ideas are to be drawn from the Qur'an but not to impose
them on the Qur'an. The Mufassirun of all sects and organizations
should remember and be cautioned by the saying of the prophet
(SAW) that "Whoever said about the Qur'an out of his fancy or out
of what he did not know, should find himself a position in the Hell
fire," May Allah protect us.
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