ZAHIR: Journal of the Department of History,

Ahmadu Bello University, Zaria

Vol. 2, Number 1, June, 2002
Salaatul Faatihi: A Major Source of Intra-Muslim
Discord in Nigeria.
By
Salisu Bala
Arewa House Center for Historical Research and Documentation
Ahmadu Bello University, Zaria.
larabawa@yahoo.com
07039667700
Introduction:
Muslims in Nigeria have within the past few decades witnessed series of severe intra
religious disagreement and divide. In Northern Nigeria the conflict and division has
been between the Ah lul Tariqa (Tijjaniyya, Qadriyya and so on), and Izalatul
Bida. The extent of the disagreement was so sharp that it nearly impede the
religious and socio-economic unity amongst them. These conflicts are mostly
peculiar to Northern states of Nigeria, even though, some states in the southern part
were also affected (Agi, 1998, P:66-90). Indeed the same problem also exists in
some countries in sub-Saharan Africa (Niger, Ghana, Sudan, Chad and so on) and
the Middle East (Saudi Arabia and so on). Yet no serious effort has been made to
address this important issue. This has no doubt created a wide gap and confusion in
the history of the development of Islam and Muslims in especially Nigeria today.
The few efforts on this issue are mostly written and interpreted in Arabic, which
limits its accessibility by a huge percentage of followers who cannot read Arabic. On
the other hand others tend to be bias, sticking to one side of the debate (Al-Ifreeqee,
1986:Pp.19-30), and therefore reduced the effort to no more than propaganda.

This paper is therefore an attempt to objectively shade more light on one of the
major areas of the discord (Salaatul-Faatihi). Other areas of disagreement
especially with the Izala group includes differences in the timing of saying the five
daily prayers, the three days prayer for the dead, Innovation in Islam, congregational
remembrance of Allah on Fridays, Wazifa, Jauharatul-Kamal and so on.

As-Salat
It is more appropriate to start this discussion with an attempt to explain the meaning
of these key words Salat and Faatihi, and the wisdom of joining the two together to
form the phrase Salatul Faatihi. Salat has both literal and technical meanings.
Literally Salat means Adduau [supplication]. Allah has stated in the Quran that,
Walaa tajhar bi-salaatika wala tukhaafit biha (Do not recite aloud (while in
prayer), lest those who want to listen disperse for fear of attracting unwelcome
attention) (Quran: 17, verse 110). The word Salaat in this verse refers to
supplication. Allah also said in another verse, Wa salli alaihim Inna salaataka
sakanun lahum (Quran 9: verse 103). This verse directed the prophet (SAW) to
pray to his beloved servants. On the other hand, another verse in the Quran
ordained the prophet not to pray for the Munafiquun (hypocrites). Wala tusalliy
alaa ahadin minhum mata abada (Quran: 9 verse 56) (And never (O
Muhammad) pray (funeral prayer) for any of them (hypocrites) who dies.) In
these three verses the word As-salaat appeared in different forms depending on its
usage. The three however uniquely shows the literal meaning of the word (Ibn
Kaseer, P. 1:2000).

Secondly the word Salat means Ibadat (worship). In one of the prophets words he
says, Izaa daa ahadukum Ila daaamin fa in kaana saaiman fal yusalli(Suyudi

Vol.1, 607, P. 94). This is translated thus, if any of you is invited to a dinner; if he is
fasting he should observe As-salat (prayer). So in literal terms the word Salat stands
for either Adduau (supplication) or Ibadat (worship) and the two have almost the
same meaning and interpretations (Ibn Kaseer.I.2000).
While technically, the word As-salaat refers to the act of sending Allahs blessings to
the prophet (SAW). The word Fatihu means opening. For instance the first chapter
of the holy Quran i.e. Suratul Fatiha means the opening. The two words when
joined together i.e. Salatul Fatihi means the blessed Salat which opens the gates of
Rahama (endless bliss). When Allah revealed verse 56 of Suratul Ahzaab a lot of
questions were raised. The verse is as follows;
Allah sends His Salat on the prophet (SAW), and
also His Angels (do so). O you who believe! Send
your Salat on him, and greet him with Taslim
(Verse 33. Al-Ahzab 56)
Al- Bukhari reported that Abul-Aliyah said: Allahs Salat is His praising him before
the angels and the Salat of the angels is their supplication. Ibn Abbas said: This
was narrated from Sufyan Ath-Thawri and other scholars, who said The Salat of
the lord is mercy and the Salat of the angels is their seeking for forgiveness. There
are Mutawatir

(authentic) hadiths narrated from the messenger of Allah

commanding the Muslims to send blessings on Him and how they should say the
Salat .

Areas of discord
The major conflicting areas as far as Salaatul faatihi are concern includes the
authenticity of its origin, its form of revelation, the reward ascribed to it, its content,
and when it was discovered. There is an element of truth as well as a little
misunderstanding on the position held by the Izala group which stressed that

anybody who claimed to have received or is presently receiving anything in form of

message from Allah [S.W.T.] or the prophet after his demise is no doubt a Kaafir
[unbeliever] (Gumi, 1992 P. 142). The Izala group added that Allah only reveals to
His prophets and Messengers, and Prophet Muhammad (SAW) is the last of them
and therefore the seal of revelation. The following verse of the holy Quran was
often used to substantiate such position.
This day, I have perfected your religion
for you, completed My Favor upon you,
and have chosen For you Islam as your
religion. (Al-Maaidah 3,Part 6).
Specifically on this issue the adherents of Tariqa (Tijjaniyya, Qadriyya and so on)
argued that the above verse did not mark the end of revelation. They maintained that
prophet Muhammad (SAW) lived for 81days after the revelation of the above verse
before he died. Between the times when the above verse (Al-Maaidah) was revealed
and his death the following verses were revealed : (A)- Ayat (Verse) 176 of Suratul-NisaaI (The women). The prophet [S.A.W.] lived
50 days after its revelation
(B)- Ayat (verse) 128 of Suratul-Taubat (Repentance). The prophet [S.A.W.] lived
35 days after its revelation.
(C)- Ayat (Verse) 281 of Suratul Baqarah (The Cow). The prophet [S.A.W] lived 21
days after its revelation (Usman, 2000, P: 69). The Aayat (verse) of Maida (The
Table spread) was revealed on Friday on the Arafat day of the farewell pilgrimage,
while the prophet was sitting on his camel. The above explanation clearly shows
that, many verses were revealed after the verse of Maida (The Table spread), and
according to many scholars several Ahadeethul Qudsiyya (Holy prophetic traditions)
were equally revealed to the prophet (S.A.W) few days before he died.

One other point of contention on Salaatul-Fatih by especially the Izalatul Bida is

its non-existence at the time of the prophet, the period of his Sahaba (companions)
and the Taabiun (Those who saw the companions of the prophet). Sheikh Abubakar
Gumi (the founder of the Izalatul Bida) was emphatic on this point in his famous
book Al-Aqeedatus-saheeha (The right faith according to the Shariah). Stressing
his point, Sheikh Abubakar Gumi pointed that: Haza walam yarwi an ahadin min Aimmatil hadeeth
lafzu Zalatul Fatihi wa lam yasnidhu ahadin ilan
Nabiyyi fee hayaatihi wala ila ahadin minal
sahabati wal-taabieena, wa taabiit taabeeena. .
(Gumi, 1972: P. 22)
Meaning: Non-among the authorities of Hadeeth narrated or
transmitted anything from the prophet concerning
the words of Salatul-Fatihi. The same with his
Companions, Tabiun (Those who saw the
companions of the prophet), and their followers.
(Gumi, 1972: P.22)
Apart from verses of the holy Quran, which were used to justify their position, a
particular hadith was often quoted by the Izalatul Bida to justify this point thus:
Be ware of matters newly [introduced], for every
matter newly [introduced] is innovation, every
innovation is misguidance, and every misguidance is
in hell. (Imam Nawawi, Sahih Muslim, Vol. 6.No.21)
The adherents of Tariqa, especially the Tijjaniyya argued against the above views
postulated by the Izalatul Bida pointing out that Salatul-Faatihi has two main
sources; first it got its origin right inside the prophets house through his cousin
Aliyu bin Abi Dhalib. Their major reference is the book of Ash-shifaa by Qaadiy
Iyyadh, where Aliyu was reported to have taught a female Sahaba (companion) a
salat that has the most significant portion of salatul-faatihi (Q. Iyyaad.1985, Vol ii.
Pp.70-71). In another book titled Al-qaulul badeeah fis salaati alal Habeebi
shafeeu (AL-Sakhawiy, 1963, P:44-45), the author too justifies this position. He

quoted the same hadeeth reported by Salamatul Kindiyyi who was first taught the
salat by Aliyu bin Abi Dhalib. The author Muhammad bin Abdulrahman bin
Muhammad bin Abubakar Al Sakhaawiy Al Shafiiy (born in Sakhaa, Misra in
present day Egypt, in 831 A.H and died in 902 A.H), has proved the source of
Salatul Faatihi from the holy prophet (Ibid). Likewise, in a book titled Afdhalulsalawaat alaa sayyidil saadaat written by Yusufun Nabhaaniy, the different
riwaayats (versions) of Salatul Faatihi were explicitly analyzed. On page 69 for
example, the same version of Salaatul faatihi as recorded in the book of Ashshifaau was also mentioned. Similarly, Imam Al- Jazuliy, (Shazili Tariqa Shaykh)
who traced his ancestry to the Prophet Muhammed (SAW) through Imam Hassan
Ibn 'Ali Abi Dhalib quoted Salatul-faatihi in his famous work Dalaailul khairaat.
Al-qisdalaaniy in his book Al-mawaahibul ladunniyya has also mentioned its
significance after stating the two different riwaayaats (versions) of Salaatul faatihi.
Al-Sayyid Muhammad bin Hadi bin Hassan bin Abdul-Rahman Al-Saqafy- AlHussainy also included it in his mosaic of salawaat and dua (Supplication) titled
An-Nafahaatul Anbiyaau fees-Salaati alaa Khairil bariyyati (The Fragrance of
Amber in the blessings on the best of creation). Another author who also quoted
Salaatul faatihi as pointed out by the Tijjaniyya adherents is Al-Dabaraaniy in his
popular work Al-awsad and also ibn Abi Shaiba in his book Al-Musannaf. So also
the full text has appeared on page 137 of the same book of Yusufun Nabhaaniy with
the title Afdhalul salawat ala sayyidis saadaat. And also in the Book titled Ithaafu
Saddatil Muttaqeena, (vol. 1 page 468, lines 13-15) by the celebrated Reformer of
the 12th Century A.H. Al-Imam Muhammad Murtala, Al-Zabeedy, Salatul Fatihi was
mentioned and its source linked to the prophet Muhammad (SAW). In the case of
Sheikh Usman bin Fodio, two of his prominent works also made mention of Saltul

faith. The first is Ajwibatun Muharraratun fee Asilati Shisunmassi (Reply to

Shisunmassi); it is a well known work to the Arabic readers in West Africa. It
contains answers to the 14 questions forwarded to Uthman bin Fodio by the leader
of the Tuaregs in person of Shisunmas bin Ahmad. Sheikh Uthman bin Fodio
concluded the book with the full text of Salatul Fatihi (Norris and Omar Bello
translated and edited the work). The second work of Sheikh Uthman bin Fodio that
contain the full text of Salatul Fatihi is Dalaailu Sheikh bin Fodio. It appears on
page 6, where Sheikh Uthman said one recitation of Salatul Fatihi is equivalent to
700,000 times of any other salat or Zikir. The second source of Salaatul faatihi
relates to a revelation to Muhammadul Bakry in the form of a written manuscript or
rather Arruuyatun hasana (Good Dream). Muhammadul Bakriy is the grandson of
the first Caliph of Islam (Abukaris Sadiq) and prophet Muhammeds in low. His full
name is Ash-sheikh Muhammad Shamsuddeen ibn Abil Hassan Al- Bakry (Y.
Annabhany: P.137).
Muslim Sufis (Tijjaniyya, Qadriyya etc) and the Wahabis (Izalatul Bida
etc) groups have been arguing for decades on this important issue. These debates,
while new in Northern Nigeria, are not new in the Muslim world. One of the ways
used by the Izala group in attacking the sufi order as far as Salaatul-faatihi is
concerned is its alleged superiority over the holy Quran. According to the Izalatul
Bida group it is unislamic to compare the Quran with something else and he who
claimed of having anything better than the holy Quran is no doubt an unbeliever
(Kaafir) (Gumi:P.20). Among the sources cited by the Izala group is Sheikh Aliyu
Harazimis book Jawaahirul Maaaniy (vol.2, p: 140) where he stated thus: Verilly,
Salatul Fatihi is better than all forms of worship and all permissible deeds. Sheikh
Ibrahim Nyass (RTA) defended the above claim in the following terms: -

The detractors argue that the Salatul Faatih is superior to the Quran
This is a lie forged against Sheikh Ahmad Tijjaniy. For Sheikh Tijjaniy says
in Jawahirul Maaniy that The Quran is superior to all Azkaar and all
prayers this is brighter than the light of the sun. But if the person who
recites, regardless of whether he knows the meaning of the Quran or not,
disobeys constantly the commandments of Allah, then the recitation of the
Quran is not the best thing for him to do. On the contrary, the more he sins
and reads the Quran, the more he is cursed; for the sinner is better off
praying for the prophet (S.A.W) than reading the Quran. Because whoever
prays once for the prophet, Allah prays ten times for him, and the entire
universe also prays ten times for him. Thus, he obtains the everlasting bliss.
All the promises made by Allah are fulfilled, whether in favor of the
obedient, or the disobedient. The being for whom Allah and his angels pray
enjoys everlasting bliss. The disobedient are doomed to damnation and to
affliction, when reading the Quran and to bliss when praying for the
prophet. The detractors also argue that the recitation of the Salatul Faatihi
has such or such reward. But I state that this is a virtue of the Salatul
Faatihi, and it does not mean superiority to the Quran (Inyas, 1968)
From the above statement, it is implied that the Quran itself curses the
sinners who recite the Quran; and this was already confirmed by some traditions of
the holy prophet. However, it is more beneficial to them to pray for the prophet
through Salatul Faatihi or any other salat for such could no doubt be rewarded. The
second argument as pointed out in the statement by Sheikh Ibrahim Inyas is that
virtue should not be misunderstood to mean superiority, as nothing is superior to the
holy Quran.
However, Sheikh Sheriff Ibrahim Saleh a prominent Tijjaniyya teacher based
in Maiduguri, held a different view from other members of the Tijjaniyya Sufi order
on the merit of Salatul Faatihi. In his book title Al-takfir, he quoted a sentence
attributed to Sheikh Tijjaniy that is often invoked by the Tijjaniys to clear the Sheikh
from the criticisms of his detractors especially the Izala or from certain claims made
by other Sufis, which Sheikh Tijjani would not endorse. The statement is, If you
hear any statement which I am reported to have made, compare it with the sources of
Sharia, accept what is in line with them and reject what contradicts them Sheikh

Sheriff went further to criticize some publishing houses for attributing certain false
statement to the sheikh:
In most of the books attributed to the Tijjaniyya Sufis, one finds statements
that many people within the academic circle believe to be exaggerations,
especially with regard to the reward for the recitation of salatul fatihi.
Because they have published books by honorable Sufis without submitting
the manuscripts to the careful control and editing of the Sufi scholars, some
publishing houses have contributed to the spread of the ideas attributed
wrongly to the sufi orders. But, it was not only the books of the sufi ulamas
that suffer this calamity. The collections of prophetic traditions were also
victims. The books of the Tijjaniyya sufi order particularly JawahirulMaaaniy have also been affected by such a disaster. This had led a great
number of people to criticize in strong terms the leaders of the Tijjaniyya
order, some acting in good faith, but others using religion to achieve
material gains. The worst controversy generated by such exaggerations is
the one pertaining to the reward for the recitation of Salatu faatihi.
In Jawahirul Maaaniy, (vol. 2 P.135,) similar statement was also attributed
to Sheikh Tijjaniy. In Al-Takfeer for example, Sheriff Ibrahim Saleh observed that
The above statement deserve thorough analysis, first Sheikh Tijjany is reported to
have started reciting salaatul faatihi on the basis of the recommendation made by
Sheikh Muhammadul Bakry in the wirdatul wujud. Later he changed to another,
which he believed was better. Later on he resumed the recitation of salaatul faatihi
following a vision he had with the prophet (S.A.W.) who told him to reverse to
Salaatul faatihi, which was better. However, it is necessary at this juncture to draw
attention to the fact that the statements according to which one recitation of Salaatul
Faatih is equal to that of the Quran or to six recitations of the Quran are totally
misunderstood. Because they are denied by other statements in the same Jawaahirul
maaaniy (vol.1 p69), Sheikh Ahmad Tijjaniy said, he who recites the supreme name
of Allah gets as a reward, 7000 residences in paradise and in each residence, there
will be 7000 times everything that is found on earth (virgins, palaces, rivers e.t.c) He
has a reward equal to six thousand recitations of the Salaatul faatihi, he has the
reward of Suratul Fatiha and the reward of the recitation of the Quran.

So if we compare these two statements on salaatul faatihi to the statement

made above, there is no doubt that a clear misrepresentation of the facts may arise if
care is not taken. For one needs Ilmul-baadin (Inner Knowledge) to be able to pick
out the truth about the two statements. The fact is this, that the Holy Quran has two
forms. There is the Holy Quran as the word of Allah and there is the Holy Quran in
the form of Zikr. The superiority of Salatul Faatihi is here referred to over the
recitation of the Quran as a form of Zikir; but not as Holy words of Allah. This is
also made clear in Jawahirul Maaniy (Vol 1. P 57), after making the comparison,
the author went further to say, LIANNAHU MINAL AZKAAR meaning that,
the Quran also is part of Zikir (remembrance of Allah). Allah also addresses the
Quran

as

Zikir

thus

:-Inna

Nahanu

Nazzalnaz

Zikra

Wa Inna

lahu

Lahaafizuna(Verily! It is we who revealed the Zikir (i.e the Quran ) and surely we
will guard it (From corruption). (Quran 15: verse 9). This is the view of late Sheikh
Umar Sanda and the Tijjaniyya adherents.
In another word Salaatul Faatihi is superior to all other forms of Zikir or
tasbih but not to the Holy Quran as a word of Allah. This is because nothing is
superior to the Holy Quran as explicitly stated in Jawahirul-Maany vol.1 P.69. This
argument is also supported by Ibn Alqayyim, one of the founding fathers of
Wahabism where he stated that it is possible to have something, which supercedes
the holy Quran in merit as far as recitation is concerned. He made his point clear
thus:
Wa haza Kal tasbeeh fil rukuI
Wal sujudi fainnahu Afdalu min
Qiraatil Qurani feehima.
(Ibn-Alqayyum: P74).
Meaning-:

10

..And this is like, tasbeeh in rukuu and

sujud (prostration), this is better than the recitation
of the Quran in such two places
(Ibn-Alqayyum: P74).
In the above statement the author does not mean that, the recitation of
Tasbeeh and other forms of Zikir are superior to the Quran. Rather, Tasbeeh while
in a position of prostration or Rukuu is better than the recitation of Quran while in
the same positions. Indeed Jawahirul maaaniy has confirmed the superiority of the
Holy Quran over everything in the following statement:
Qulnaa lahu bal tilaawatul Qurani aula liannaha
madlubatun sharan liajalil fadli allazi warada
feehi walikaunihi asaasus shariyya..
(Jawaahirul maaaniy vol.1 pp141)
Meaning:
We say, the recitation of the Holy Quran is
better, because is compulsory on the part of
the Muslims according to the doctrine of the
Sharia, and for the merit accorded to it and
also being a primary source of Sharia.
(Jawaahirul maaaniy vol.1 pp141)
The reason why, salaatul faatihi and other Zikir were given prominence by
the followers of the Tijjaniyya sufi order, and other pious Ulama like sheikh Usman
bin fodio, Ibnil Qayyum Al-Jauziy and Yusufun nabhaaniy was probably because of
its words of praise to the holy prophet (S.A.W.), particularly the two phrases
Alfaatihi Limaa ugliqa wal Kaatimi lima sabaqa. The two phrases, which simply
mean the opener of life, as he was the first creature on earth and the last servant of
Allah on earth and the seal of the prophets. These two positions were the only
positions and great status given to him by Allah the most high (vol. 15 of Al-Tafseer
imaam Al-Dabariy) where the issue of Israee wal- Miiraaj was fully discussed one
will see where the prophet after he had listen to all the prophets and messengers and
their wordings of praise to the supreme benefactor, he enumerated all the blessings
offered to him by Allah, at the end he said, Wa jaalany faatihan Khaatiman

11

meaning Allah has made me the opener and the sealer, immediately prophet Ibrahim
replied by saying: Bi haza faddalakum Muhammad (S.A.W.) meaning its because
of this two words prophet Muhammad becomes superior over all of you that are
here. When the prophet proceeded for the Miiraaj (accession) Allah ordered him to
forward his entire request, then the prophet (S.A.W.) said-:
You blessed prophet Ibrahim by making Him your khaleel {beloved one}
and blessed him with power, you also conversed with Musa the way you have never
done to any prophet (Kalamullah), and you blessed prophet Daawood with an
exceptional power and the knowledge of iron smelting and rocks. You also blessed
prophet Sulaiman with an extra-ordinary power, you gave him power over human
beings, and all creatures including the Jinns and Iblis, You gave them power over air
and have given them the power that may not be possible for some one to get similar
to it. You also blessed prophet Isa with the knowledge of the Tauraat and Injeel and
have given him the power of healing those affected with leprosy, deaf and Dumb and
the ability of bringing back to life the dead ones by Allahs permission and you also
prevented him and his mother from the evil of the Shaitaan. Then Allah said to the
Prophet: I made you my beloved servant, I sent you to all humanity and to all
creatures world over, and have forgiven all your shortcomings if at all there is any,
and made you known and popular throughout the world..after
enumerating all that He (Allah) has given to the prophet, then he said (wa jaaltuka
faatihan khaatiman), which are the wordings of salaatul faatih, meaning, And have
made you the opener and the sealer. The prophet (S.AW.) then said, faddhalaniy
Rabbiy wa Aadaaniy fawwatihal kalimi wa khawaatimuhu. The two words Alfaatihu

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limaa Ugliqa wal Khaatimi lima sabaqa, were to the understanding of most people
the reason why Salaatul Faatih supersedes all other forms of Zikir and Salaat.
Sheikh Usman bin fodio of blessed memory has after enumerating some of
the important Salat mentioned the superiority of Salaatul Faatihi over other salats
and azkaar in his prominent work titled Dalaailul sheikh usman bin fodiy. He stated
that one recitation of Salaatul faatihi is equivalent to 600,000 or 700,000 times of
any other Salat other than Salatul Fatihi. The reason for such categorization and the
method adopted was not stated, though, other Salaats were equally mentioned and
each was given its usual position. And to some scholars, when the prophet (S.A.W.)
cited the example of Salat Al-Ibrahimiyya, he was just trying to bring himself down
to the same status with prophet Ibrahim. It does not mean that people should stick to
that particular Salaat alone. Another figure who also sees the superiority of certain
Zikr in terms of reward of the reciter was Al-sheikh Ibnil Qayyim Al-Jauziy; this is
when talking of the Quran as a form of Zikr not as a revealed book. If we are
talking about the Quran as a revealed book then nothing could be compared to it as
it contains the laws of the entire Messengers i.e. previous Prophets and Messengers.
But if one is referring to the Quran as a form of Zikir, we know that there are
guiding principles when it comes to the recitation of the Quran. In the course of
recitation one can easily change the entire meaning of a particular portion, instead of
getting reward one could be cursed by Allah (S.W.T.). For example, somebody was
busy one Friday reciting a portion of the holy Quran while Abul Aswdul Dualiy
was sitting down in the mosque when Aliyu bin Abi Dhalib was the Caliph of Islam.
He read verse three (3) of suratul Taubat, and replaced wa rasuluhu with wa
rasulihi. Meaning that Allah has distance Himself from the idolators and His
prophet, instead of Allah and His prophet has distance themselves from idolators.

13

When Abul Aswadul Dualiy reported the case to the caliph, a school for Nahwu
(Arabic grammar) was established immediately.
Secondly, the number of alphabets, words, Aayaats (Verses) and Surahs
(Chapters) of the holy Quran is well known and documented by scholars, the suras
are114. The holy Quran is the primary source of the shariah legal system. It has 114
suras (Chapters). Eighty three (83) Suras (Chapters) were revealed in Makkah,
while thirty one (31) in Madinah. The Quran has six thousand six hundred and sixty
six Aayaats (verses) (6666verses), One million and twenty five thousand alphabets
(1,25,000), and seventy seven thousand four hundred and fifty words (77,450,00).
The Quran was reveled by Allah through Angel Jibril to the holy Prophet
Muhammad (S.A.W.) for a period of twenty-three (23years). The reward one could
get when reciting the Quran has been classified into three. Any one, who recites the
Holy Quran correctly while observing his prayer, is entitled to 100 rewards for each
alphabet he or she recites. One who has ablution and not in the mood of salat
(Prayer) i.e. not saying any of the five daily prayers or any nawaafil (superegatory
prayer) such a person is entitled to 25 rewards on each alphabet of the Holy Quran
he recites. Lastly, one who has no ablution and is not in the process of saying either
the obligatory prayers or the nawaafil (superegatory prayer) such a person is entitled
to 10 rewards on each alphabet he or she recites from the Holy Quran. So this
means that the reward one could get when one recites the holy Quran is known by
all, if for example one recites Alif, Laam, Meem, the first three alphabets of SuratulBaqara, (The Cow) if one is in the mood of Salat (prayer) he automatically gets 300
rewards and if he has ablution and not observing any prayer he is entitled to 75
rewards and if he has no ablution is just reciting the holy Quran such a person is
entitled to 30 rewards. But in the case of As-salat to the prophet the reward has no

14

limit, no body on earth will tell you the number of reward you will get when you
offer your Salat to the prophet (S.A.W.) Allah only said when you extend your salat
to the holy prophet once surely Allah the Most High will do ten salat for you. So no
body on earth can quantify the rewards of a single salat offered by Allah (S.W.T.),
and in the case of salat the conditions for the recitation are not rigid unlike the holy
Quran where by you must abide strictly by the laid down rules and regulations of its
recitation.
Concerning salat methodology, the Izala group reiterated that the prophet
had cited an example of how believers should send salat as form of blessings to
Him. They argued that such example must be followed and that any body that
brought any Salat other than the one cited by the Prophet is no doubt a kafir(infidel).
In a hadeeth recoded by Bukhary it is said that Abu Saeed Al Khudry, may Allah be
pleased with him, said: We said, O messenger of Allah, this is the salam upon you,
but how do we send Salat upon you? He said-:
Say: O Allah, send your Salat upon Muhammad and upon
The family of Muhammad, as you sent your salat upon the
Family of Ibrahim, verily you are the most praiseworthy, most
Glorious. O Allah, send your blessings upon Muhammad
and upon the family of Muhammad, as you sent your
blessings upon the family of Ibrahim, verily you are most
Praiseworthy, most Glorious (Q. Iyyad, 1985:vol.ii.Pp.71-73)
In another hadith Imam Ahmad also recorded that Ibn Abi Layla said that
Kaab bin Ujra met him and said, Shall I not give you a gift? The Messenger of
Allah (S.A.W) came out to us and we said, O Messenger of Allah! We know how to
send salam upon you, but how can we send salat, He said: O Allah send your salat upon Muhammad your servant and
messenger, as you send your salat upon the family of Ibrahim, and
send your blessings upon Muhammad and upon the family of
Muhammad as you sent your blessings upon the family of Ibrahim.

15

Arguing from a different point of view, the Sufi (Tijjaniyya in particular)

stressed that there is no limit to Salat provided it contains wordings of praise to the
prophet. The prophet only cited salatul-Ibrahimiyya and other 40 different ones as
examples, and that does not mean limiting the Salat to only those 40. Sheikh
Abubakar Gumi himself has praised the prophet with a Salat in his Raddul
Azhaan other than the ones instructed by the prophet, the same with Ibn Taimiyyah
in his prominent book, Iqtidhau siradal mustaqeem, mukhalafatu ashaabul
jaheem. So also in a hadith, the prophet mentioned, Izaa sallaitum alaiyya faahsinuu alaiyyas salat, meaning if you are going to send salat to me you should
always make it excellent (Q. Iyyad, 1985:vol.ii.Pp.74-78). .More so, if one critically
look at the two Salat above, i.e Salatul Faatihi and that of Ibrahimiyya, one will see
that the only difference comes in the wordings of praise but, the first part of the two
Salat which is the most important part of a Salat is the same. And every Salat must
begin with it otherwise it is not Salat.
Another major point raised by the Izala groups in relation to Salaatul Faatihi
is its silence on the Sahaba (prophets companions), and the members of his Aalihi
(household). The izala claimed also that Salatul Faatihi has no taslim. So to them it
is not in line with the teachings of the holy Prophet. But if we look critically at the
two issues raised, i.e. the issue of mentioning Sahaba (prophets companions) and
salaam do not arise because if one closely looks at salaatul Ibraheemiyya as narrated
by the prophet himself, there is no salaam in it and none of the Sahaba was
mentioned or praised in it. So it is not a condition that a salaam and Sahaba must be
mentioned before a salat is accepted. The only condition laid down by the prophet
was that, the salat must contain words of praises to the prophet (S.A.W.) as quoted
in the previous traditions. Likewise if we look at the Salat of Fadimatu the prophet

16

only surviving daughter to her father we can see that, there is no mention of the
sahaba and the Aalihi. The salat read as follows: Allahumma swalli alaa man huwa ruhuhoo mihraabulArwaahi wa-malaaikatika, wal-kauni; Allahumma man
huwa Imamul AnbiyaaI-wal Mursaleena; Allahumma
swalli alaa man huwa Imamu Ahlil Jannati-Ibaadillahi
al Mumineen (U.Sanda, 2002:P.2-3). See also (Y.
Annabhany P.38).
Meaning:
Allah have your blessings upon whose soul is the
safeguard to all souls, the angels and all creatures.
Allah, bless the leader of all the prophets and
Messengers. Allah extend your blessings to the leader
of the occupants of the paradise, Allahs beloved
servants. (U.Sanda, 2002:P.2-3). See also (Y.
Annabhany P.38

However, it is not only salaatul-faatihi that the Izala groups are condemning,
but, also other things like Jauharatul-Kamaal, Tawassul (Intercession), Sufism
(mysticism), the issue of wilaayah and Auliyaa, Zikr Jummuat (Congregational
remembrance of Allah) visiting the dead at the cemeteries, Maulud and so on. The
aforementioned are not in anyway fundamental or the necessary part of the religion,
though very important. What is more important is the belief in the oneness of Allah
and His most beloved servant (Prophet Muhammad Peace be Upon Him); and
indeed the unity of the Ummah as well as extending this message to other parts.
The fact that, SSalatul Faatihi derived its origin through revelation is another
area that generates tension between Izala and the Tijjaniyya sufi order, though it was
claimed by the Tijjaniyya that by revelation they simply means wahyul-ilhaam
(Divine inspiration). However the Izala have totally condemned such position,
claiming that whoever claims to have received something in form of revelation after
the prophets lifetime is no doubt a kaafir (Unbeliever). Gumi stressed this point in
his book where I stand that: -

17

I consider the claim by Muhammadu Bakri

to have received the salatul fatihi, a popular
prayer
in
Tijjaniyya
worship,
as
contradicting the known laws of the religion.
(Gumi et.al, 1994 P: 147).
What the Izalatul bida seems to be ignorant of is that there are many forms
or kinds of revelations, and that Allah can do as He so wished; to communicate
through one of the revelations or the other to whomsoever He wishes. This position
found support in the Holy Quran Suratul-Shura (The Consultation) for example;
Allah the most exalted has classified wahy (revelation) in to three main groups as
explicitly stated in the following verse of the Quran-:
It is not given to any human being that Allah
should speak to him unless (it be) by revelation
, or from behind a veil, or that He sends a messenger
to reveal what He wills by His leave. Verily, He
Is most High, Most wise (Quran 42:51)
In the above verse, wahyul- ilham (Divine Inspiration) is the first mentioned,
it applies more to saints and less frequently to ordinary Muslims through lesser
angels, principally MALAKHUL ILHAM The best example is the revelation to
prophet Isa and Musas mothers despite the fact that they were not prophets. Allah
the most high has also in suratul Inshirah (The Expansion) confirmed such kind of
revelation where He said Faalhamaha fujuraha wattaqawaahaa (And its
enlightenment as to its wrong and its right) (Quran, 91: 8). The second category is
min waraaI hijaabin (behind the screen) or veils, it has so many subdivisions.
According to Tafseerul Jalaalaini by Imam Abdul-Rahman Al-Suyudi. It is just like
that of prophet Musa (A.S) Musa heard Allahs voice but could not see Him and
between Allah and prophet Musa at the time he was receiving such message there
were 70,000 veils in between them. And the last one as mentioned in the verse is
Irsalul- Rusul the one sent through Angel Jibril to deliver the message to prophet

18

Muhammad (S.A.W.). According to Sheikh Umar Sanda it also means dispatching

an angel, who would then communicate with the recipient of the divine Message in
any language, signal or in writing. It could be either in ink, pencil, chalk-like
materials or simply in the form of light, any visible light of the electromagnetic
spectra (Umar Sanda, 1985, P.3).
The more critical issue is the authenticity of getting revelation from Allah
after the demise of the holy prophet (S.A.W). The question people keep on asking is
whether revelation to prophets through Angel Jibril is still on or has ended with the
demise of the prophet. Arguing from a more philosophical view point the Sufi
adherents (Tijjaniyya etc) stressed that wahyul Ilham (Divine Inspiration) existed
before the coming of prophet Muhammad (S.A.W.). It continued during his lifetime.
And will no doubt continue to exist even after his death. Though, it is true that
revelation has seized with the demise of the holy Prophet Muhammad (SAW), a
fraction of such wahy still exist as Allah communicates with His righteous and
closest servants only through such medium. According to an authentic hadeeth the
Prophet says-:
Zahabatin- nubuwwati wamaa bakiya
Illal mubashshiraat yaraaha rajulun
saalihun au taraa lahu.
(Suyudi Vol.1 No.4341, P.666)
Meaning-:
Prophet-hood has ended, nothing now is left,
except Visionary messages, a trustworthy
and closest Servant of Allah sees it or is seen
on his behalf.
(Suyudi Vol.1 No.4341, P.666)

19

The lesson is clear that the prophetic kind of revelation has ended. What
remains is Visionary (Mubashshirat) messages. In another hadith the Prophet
(S.A.W.) said: Ruuyatun saalihatun min rajulin saalihin
Juzun min sittatin WA arbaeena juzan
Minan nubuwwati
(Suyudi Vol.2 No.4389, P.6)
Meaning-:
Fortunate dream by a closest servant of Allah
is one (1) over forty-sixth (46) of the prophetic
kind of Revelation.
(Suyudi Vol.1 No.4341, P.666)
In hadith number 4393 in Aljamiul-Sagir fee Ahadeesul Basheerun Nazeer, the
prophet emphasized thus:
Ruuyal Muminu kalaamun yukallimu bihil abdu
Rabbahu fil-manaami.
(Suyudi: Vol.2. No.4393,P.6)

Meaning: A good dream is a speech from Allah to his servant

(The dreamer).
(A.A.Suyudi: Vol.2. No.4393P.6)

Moreover, the above hadith has clearly indicated what is left out of the
prophetic form of revelation, and classified it as one out of forty six of the prophetic
form of revelation and even goes further to state how one could receive this form of
message i.e. through fortunate dreams, or haatif (voicemail) as it occurred to
Imamul Qushairy (Khaazin Vol.7, P: 264), or in form of a written script as pointed
out by Kishk (Egyptian Scholar). He maintained that, Anna laisa kullu maa
yaraahul insanu fee manaamihi yakunu saheehan, wa yajuzu taabeerahu, innamassaheehu ma kana minallahi azza wa jalla, yaateeka bihi malakul ruuya min
nuskhatin amil kitaabi (Not all that one sees in a dream that is true, it could be
interpreted logically, but what is authentic is that which comes from Allah through

20

the Angel of revelation on a paper or written script. The title of this work is Arruuyaa As-saaliha fee Meezanil-Islami (Kishk, 1995, P: 10).
It is no doubt true, that wahyul Ilham (Divine Inspiration) had existed before
the coming of the prophet (S.A.W.), and also during his lifetime. Prophet
Muhammad (SAW) received this kind of message from Allah before the revelation
of the first five verses of Suratul Qalam (The Pen). He did communicate with Allah
through this medium, according to a tradition reported by Aishatu (R.A.). The
commencement of the Divine inspiration to Allahs Apostle was in the form of good
dreams which became true like bright day light. (Sahihul Bukhary, Vol.1 Book. 1
No: 3). It is also evident that this type of revelation still exists and will continue to
exist till the last day. If one critically studies the commentaries of the above
prophetic traditions, one would see that an aspect of such revelation (wahy) still
exist and several verses had reflected on this issue including part of the first verse of
Suratul Faadir, where Allah stated that Jaailil malaaikati rusulan, meaning (Allah
had assigned special angels as messengers to both the Prophets and Saints) and
Scholars of Quranic exegesis (Mufassirun) went further to say that it simply means
a revelation to both Prophets and the Auliya (Ilal AnbiyaaI wal AuliyaaI) meaning
to both the prophets and Saints. According to Tafsirul ruhul bayaan, the angels were
assigned as messengers to both Anbiyaa and Auliyaau, which means that up till
today Auliyaa receives messages from Allah the most high through vision. In
Saheehul Bukhary for example, the prophet cited the example of special people
whom Allah had spoken to and also will continue to speaks to them, the tradition
read as follows: Indeed there had existed amongst the israelis some saintly
people who, even though they were not prophets, yet Allah
and His Holy Angels used to speak to them often. And
indeed among my own people (Muslims) there will be

21

many such saintly persons who shall be spoken to by Allah

and His Holy Angels, And, certainly Umar bin Al-Khattab
is one of such saintly persons. (Saheehul Bukahry Vol. 5
Hadith No. 38, on page 28 of the translated version. Or
page 269 of volume nine in Al-Qastalany Commentary of
Saheehul Bukhary. It is also hadith No. 2398 in Saheehu
Muslim Vol. 4).
Another important hadith, which shows that Allah speaks to man forever is
the forth tradition of Annawawis collections. The tradition clearly stated that, when a
child is only 120 days in the womb of his mother an angel will be sent to him to
convey certain messages from Allah, the prophet says, Summa yursalu ilaihil
malaku, fa yunfakhu feehir-ruhu, wa yuumaru bi-arbai kalimaatin: bi katbi rizqihi,
wa ajalihi, waamalihi, wa shaqeeyun au saeedun To blow soul into him and then
commanded with four words about his deeds, the length of his life, his share of life,
and whether he will be unhappy or happy. (Annawawy, No. 4, P: 51).
The above traditions and verses of the Holy Quran justified clearly that
prior to the Muhammadan Era (which started from the year 620 AC up to the end of
this world) there had been people who, even though they were not prophets, yet they
were always spoken to by the Angels and by the Supreme Benefactor Himself, and
that there would be many such people men and women amongst the Muslims and
that Umar bin Al-Kattab the second caliph was one of them. They are technically
called Almuhaddithun (Those spoken to by Allah).
Despite all these, intellectual disagreements, the Muslims remained united in
the country. They interact socially, economically and politically. They attend both
naming and marriage ceremonies together. Inter-marriages among the different
groups have become a common social institution. Visits were also exchanged. On
the part of the intellectual class, the situation is quite impressive. They work
tirelessly both within and outside the country in order to foster unity among the
Muslims. In Saudi Arabia, for example, they followed each other in prayer while on

22

pilgrimage. They also met and discussed the affairs of the Muslims in the country.
Scholars like Sheikh Sheriff Ibrahim Saleh, late Sheikh Abubakar Gumi, Sheikh
Dahiru Bauchi and late Sheikh Umaru Sanda (died 2004) were among the prominent
scholars who were highly respected in the country. When the former grand-Qadi
Shekh Gumi died in 1992, all the Ulama (scholars) met in his house to pay their last
respect to the deceased. This was also a sign of unity. However, whenever, conflict
arose in any of the cities in the country, two important things used to happen. First,
the Muslim became strongly united as almost all the conflicts were given religious
colorations. This was the case in 1987 kafanchan and in the 1992 Zangon kataf
violent conflicts. Also, the leading ulamas (scholars) in the country cooperated in an
effort to bring back normalcy and peace in the country.

Conclusion:
The arguments for or against the genuiness of Salatul Faatihi between the
Tijjaniya sufi order and the Izalatul Bida wa iqamatul Sunnah is what this paper
examined. The major arguments raised by the izala group on the subject include its
origin, the non-mention of Sahaba (Prophets companions) and Aalihi, (members of
the prophets household), its form of revelation as well as the merit accorded to one
who recites it. The paper demonstrates that Salatul Faatihi is no longer controversial
because every Muslim believes in the sources of shariah which is the basic way of
assessing any contentious issue among the Muslim community. It also established
that reciting any Salat is Sunnah or mustahab and therefore does not change any
body from being a Muslim to a non-Muslim (Kafir). It indeed emphasized that
reciting Salat uplift ones position, meaning that if one recites it, one will greatly be
rewarded. Finally the paper brought to light that the recitation of Salat to the prophet
is what Allah and His angels do and call all those who believe (Mumin) to emulate.

23

Therefore the discord is simply diversionary, aimed at confusing the common people
of this faith away from the real issues bedeviling the society. It was a cover up spear
headed by some half-baked scholars for the purposes of gaining relevance and
support in the society for their selfish aggrandizement.

24

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176,Q9:128, Q2:281.Q91:8
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Ibnul qayyum Aljauziy, M.A. {1990} Alwaabilul sayyib minal kalimil Dayyibi, (On
the Methodology and style of Zikir from the good words) Daarul manaar, Alqaahira,
Egypt.
I.Inyas, (1971),Rihla Konakariyyah (On the Journey of Sheikh Ibrahim Inyas to
Konakry and other African countries. Pp.4-5.
Kishkh A. {1995} Ar-ruuyaas Saalihaa fee Mizaanil Islam, (Good dream on the
scale of Islam). Daarul manar, Alqaahira Egypt. Pp.10-60.
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Sahihul Bukhary, Vol.1 Book. 1 No:3
Sahihul Bukhary, Vol.5 Book. 1 No:38

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Sahihul Muslim, Vol.4 Book. 1 No:2398.

Suyudi. A. A, (1995) Aljaamiul-Sageer fi Ahaadeesil Basheerun Nazeer (A Little
Collection of the prophetic traditions) vol.1 & 2 Daarul-Fikir Beirut, Lebanon. Vol.
1 & 2, P.6, P.607,P.4341
Usman B. F. Dalaailul Sheikh Usman bin Fodiyo,
(N.H.R.S.) K.5/13. In this work the sheikh discusses his mystic experience with
relation to different salat including salatul fatihi. The Sheikh mentioned in this work
that one recitation of salatul fatihi is equivalent to 70,000 recitation of any form of
zikir, salat or wird.
Usman .Bin. F. Ihyaaus-sunnah wa Ikhmaadul bidah, (N.H.R.S.) J.M.6/52. The
work discusses the problems of how to revive the sunnah and how to quench the bad
innovations. It was first published in Cairo in 1962. Dr. Ismaila Balogun of the
University of Ilorin edited and translated the ihya in 1967.

26