ICON OF MYSTICS: ICON OF MYSTICS: ICON OF MYSTICS: ICON OF MYSTICS:

SHAYKH IBRAHIM NIASS SHAYKH IBRAHIM NIASS SHAYKH IBRAHIM NIASS SHAYKH IBRAHIM NIASS

(RTA) (RTA) (RTA) (RTA)

---- ExcerptsExcerptsExcerptsExcerpts

By: Khalifa (Dr.) Awwal By: Khalifa (Dr.) Awwal By: Khalifa (Dr.) Awwal By: Khalifa (Dr.) Awwal

Baba TaofiqBaba TaofiqBaba TaofiqBaba Taofiq

� � � � � � � � � � � � � � � � �SPIRITUAL FLOOD (FAYDAH)SPIRITUAL FLOOD (FAYDAH)SPIRITUAL FLOOD (FAYDAH)

{Nurul Faydah al-Ahmadiyyah fii Mad'hi Ma'adin al-

Haqeeqah al-Muhammadiyyah}

(The Light of Ahmadiyah Spiritual Flood in

eulogising the Source of Muhammadiyyah Reality)

By: Shaykh Abdul-Quadr ibn Ali An-Nupewy Az-

Zakzaky (Zaria)

Annotated Translation and Important Commentary

by:

Khalifa (Dr.) Awwal Baba Taofiq

Intro

The core of the composition of this panegyric/praise by Shaykh Abdul-Qadir ibn Ali An-Nupewy is not

obscure. Perhaps it was as a result of his enarmoured love for Shaykh Ibrahim Niasse.

The Ode is absolutely full of mystical connotations and imagery, which demonstrates the author's knowledge of

Gnosis (Ma'arifah).

Besides, the 114 of the 122 stanzas in this Ode were arranged according to the correct order of the letter of the

beloved, as thus;

الشیخ الحاج ابراھیم ابن الحاج عبدا�َّ الكولخي صاحب الفیضة التجانیة الغوث الفرد أبو س((((حاق الإنیاس((((ي لا ی((((زال ف((((ي جم((((ال م((((ولاه يھیم الحمد�َّ

While the remaining eight verses of the Ode are riders to the 'nomenclature'.

As a corollary, his effective use of 'Barham' (Ibrahim) is high welcomed in the Science of Arabic Prosody.

However, it is a proper name which the listener will very much like to hear.

This present eulogy, titled “Nurul Faydah al-Ahmadiyyah fii Mad'hi Ma'adin al-Haqeeqah al-

Muhammadiyyah”, meaning “The Light of Ahmadiyah Spiritual Flood eulogising the Source of

Muhammadiyyah Reality)”, which is hitherto exclusively known in the Arabic milieu has now been brought

into the English world.

My longing in this life is for the English reading audience to drink from its Spiritual Flood, and to clear the

hurdle (Arabic language) that is hampering some Muslims in general and Tijaniyyah proteges (murid) in

particular, from fathoming the kernel of this panegyric work, which is absolutely devoid of hyperbole.

It is my fervent hope that the readers will have much sympathy and patience in all the zeal and howlers of this

juvenile attempt by me (Khalifah Awwal Baba Taofiq).

1. Aluufu'l khalqi Ma'luufun***Safiyyu-llahi Bar'haamu 1. You are the beloved extrovert and bossom friend of Allah, Oh Barham!

2. La'anta-l hisnu min kulli-l***Makhuufu-l Gawthu Barhaamu 2. You are the fort against any apprehension..Oh the Succour, Barham! 3. Shakuurun khaalisu-l A'amaa***li wal Aq'waali Barhaamu 3. You are thankful and sincere in all your deeds and sayings, Oh Barham! 4. Yuliinu-l janba laa fazzaan***Ghaliiza-l Qalbi Barhaamu 4. He (Niass) was lenient, and not severe harsh-hearted, Oh Barham! 5. Khushuu'un min sajaayaaka***Ghiyaathu-l khalqi Barhaamu 5. Submissiveness is one one your natural dispositions, Oh Nuturer of the Creation, Barham! 6. Ilaahu-l khalqi A'ataaka***Zimaama-l kawni Barhaamu 6. God of the Creation has given you control of the Universe, Oh Barham! 7. Laqad uutiita kun-fayakuu***nu fadla-llahi Barhaamu 7. Indeed, you had been granted (power of) 'Be and it is', which is a favour from Allah, Oh Barham! 8. Habiibu-l haqqi Bawwaabu***wuluuji-l kulli Barhaamu 8. You are the Ultimate beloved of the Truth (Allah) and portal of the divine platform for all the creations, Oh Barham! 9. Anilta-l kulla jadwaaka***Siwaa shaaniika Barhaamu 9. You gave all the creations your grants, save your critics, Oh Barham! 10. Jamiilun jaabiru-l kasri***liman waafaaka Barhaamu 10. You are elegant, and you ameliorate vices to virtues for whoever embraces you, Oh Barham! 11. Imaamu-l Awliyaa kullaa***bi'haadhaa-l waqti Barhaamu

11. You are the pivot leader of all Saints in this epoch, Oh Barham! ~~ ~~ ~~ 115. Tamaamu nazmi fii awnin***wa hamdi-llahi Barhaamu 115. The eulogy comes to the end by Allah's assistance and praise be to Allah, Oh Barham! 116. Wa salaa-llahu maa daamat***Sifaatu Dhaati Barhaamu 116. And may Allah's blessing in as far as attributes of Allah exists.... 117. ...alaa Asli-l Usuuli min***banii 'adnaani Barhaamu 117. ...be upon the Source of the Creation (who hails) from lineage of 'Adnan, Oh Bar'ham! 118. Ma'a-l as'haabi wa-l Aali***Kadhaa-l atbaa'hu Barhaamu 118. And (that blessing) should include his companions, households and his adherents, Oh Barham! 119. 'Ani-l Maqtuumi min Ridwaa***ni Rabbu-l 'Arshi Barhaamu 119. May Lord of Al-Arsh(the throne) be pleased with the 'concealed' (Shaykh Ahmad Tijani), Oh Barham! 120. Kadhaa-l as'haabi min qaafin***ilaa qaafaati Barhaamu 120. As well as (Tijani's) disciples, from generation to generations, Oh Barham! 121. Kadhaa saadaatunaa kullaan***ma'a-l Ashyaakhi Barhaamu 121. As well as all our predecessors, and our preceptors, Oh Barham!

122. Mafaa'iilun Mafaa'iilun***Hazajta-shi'iri Barhaamu 122. The rhyme of the song is the "Mafa'ilun Mafa'ilun", Oh Barham!

Aameen thumma Aameen!!!

� � � � � � � �BIOGRAPHY OF BIOGRAPHY OF BIOGRAPHY OF SHAYKH ABDULSHAYKH ABDULSHAYKH ABDULSHAYKH ABDUL----QADIR IBN QADIR IBN QADIR IBN QADIR IBN

ALI ANALI ANALI ANALI AN----NUPEWY AZNUPEWY AZNUPEWY AZNUPEWY AZ----ZAKZAKY (RTA)ZAKZAKY (RTA)ZAKZAKY (RTA)ZAKZAKY (RTA)

{One of the pioneering Muqadams of Shaykh Ibrahim {One of the pioneering Muqadams of Shaykh Ibrahim {One of the pioneering Muqadams of Shaykh Ibrahim {One of the pioneering Muqadams of Shaykh Ibrahim

Niasse in Nigeria}Niasse in Nigeria}Niasse in Nigeria}Niasse in Nigeria}

By: Khalifa (Dr.) Awwal Baba-Taofiq

In His Book:

The Icon of Mystics: Shaykh Ibrahim Niass Al-

Kawlakhy (pages136,182-3)

To read on blog, Click;

http://iconofmystics.blogspot.com/2014/03/shaykh-

abdul-qadir-ibn-ali-nupewy-az.html?spref=fb&m=1

Shaykh Abdul-Qadir ibn Ali (1904-1980) hailed from Agaie in Niger state of

Nigeria.

He spread Faydah At-Tijaaniyyah (Tijani Spiritual Flood) to Nupe speaking people

of Niger state.

He was a great theologian, encyclopedic scholar and a passionate inquirer.

He was tagged 'Hissan al-Faydah' by Shaykh Ibrahim Niasse.

He established Arabic and Islamic studies school at Zaria, in which thousands of

students have graduated, from among whome are;

-Shaykh Tahir Uthman Bauchi

-Shaykh Abubakri Chotta (d2004)

He (Shaykh Abdul-Qadir ibn Ali) is the author of (Translation of Nurul Faydah al-

Ahmadiyyah fii Mad'hi Ma'adin al-Haqeeqah al-Muhammadiyyah (The Light of

Ahmadiyah Spiritual Flood eulogising the Source of Muhammadiyyah Reality)).

This work has been translated from Arabic to English by this present writer (Khalifa

(Dr.) Awwal Baba-Taofiq)...and excerpts from it is delivered above!

Duaa;

May Allah shower more blessings and wisdom upon the author (Dr. Awwal Baba

Taofiq) for his kindness, in reaching out to we the non-arabic reading/speaking

folks. Bijahi Sayyidil waraa(SAW), Aameen....

SPIRITUAL

FLOOD (GORAN FAYDAH)

{Popular Hausa Eulogy on Shaykh

Ibrahim Niasse}

Originally written in Hausa by:

Shaykh Balarabe Haroon Jega (d1953)

Translated to English by:

Khalifa (Dr.) Awwal Baba Taofiq

Goran Faydah is a Spiritual Ode (i.e. An elaborately structured poem praising or glorifying an

event or individual, describing nature intellectually as well as emotionally).

The ode was written in hausa, though some stanzas contained some arabic words. The poem

depicts the Spiritual Reality of Shaykh Ibrahim Niasse. The author also emphasised on the

miracles and contribution of Shaykh Ibrahim Niasse to the spread of Islam in West-Africa and

beyond.

Furthermore, Jega also clarified the doctrines and influence of Shaykh Ibrahim Niasse on his

followers, in all of these, in the light of the Qur'an and the Sunnah (Prophetic Traditions).

1st Chapter: “Faydah (Spiritual Flood)”

1. Praise be to Allah, the Lord of the Worlds. Dear friends, lovers and followers, come along.

2. May perfect blessing and peace be upon the Prophet, his family and his followers.

3. May satisfaction of Allah and that of the Prophet in every period be upon Shaykh (Ahmad)

Tijani and his companions.

4. Specifically, his (Tijani's) vicegerent, Ibrahim (Niasse) our guide, and should include all the

righteous sages.

5. May immortal, perfect and sufficient glory (be upon Allah), by virtue of His favour and the

emergence of the Spiritual Flood.

6. We should once again give glory (to Allah) for the emergence of the spiritual Flood of Tijani

that permeates nook and cranny of the world.

7. It's (Faydah) rain wets the whole land and consequently, the seeds germinated and the trees

became fruitful.

8. It's axe gets rid of all awkward, and it's pickaxe eradicates all knotty roots.

9. It's flood permeates all over the earth and it bewildered all and sundry without relenting.

10. Recently, it's flood became palatable and sufficient against any other drinkable water such

as river or well respectively.

11. Whoever wants to drink from it, will not be hindered, save that its prerequisite is to have

faith and be righteous.

12. It's light has prevailed on earth, to the extent that you will not find darkness anywhere.

13. It's shade has covered all places and all and sundry are under its shade, wittingly or

unwittingly.

14. It has filled up all dangerous pot holes and found solutions to all impending awkwards.

15. Dear pals, there is nothing to fear about, come out openly and embrace it (Faydah). It has

pacified all impending catastrophies.

16. He (Niass) opened the doors of Spiritual flood and good virtues. Some people understood its

concept while some remained ignorant.

17. May Allah increase our knowledge proficiently in order to understand the mystery of the

manifestation of this Spiritual Flood and embrace it whole heartedly.

Ameen thumma Ameen!!!

SHAYKH IBRAHIM NIASSE (AL~KAWLAKHY): SHAYKH IBRAHIM NIASSE (AL~KAWLAKHY): SHAYKH IBRAHIM NIASSE (AL~KAWLAKHY): SHAYKH IBRAHIM NIASSE (AL~KAWLAKHY):

SUCCESSOR OF SHAYKH AHMAD AT~TIJAANY SUCCESSOR OF SHAYKH AHMAD AT~TIJAANY SUCCESSOR OF SHAYKH AHMAD AT~TIJAANY SUCCESSOR OF SHAYKH AHMAD AT~TIJAANY

AND POSSESSOR OF THE DIVINE FLOOD AND POSSESSOR OF THE DIVINE FLOOD AND POSSESSOR OF THE DIVINE FLOOD AND POSSESSOR OF THE DIVINE FLOOD

(SAHIB AL~FAYDAH)(SAHIB AL~FAYDAH)(SAHIB AL~FAYDAH)(SAHIB AL~FAYDAH)

via; "The Icon of Mystics: Shaykh Ibrahim Niass via; "The Icon of Mystics: Shaykh Ibrahim Niass via; "The Icon of Mystics: Shaykh Ibrahim Niass via; "The Icon of Mystics: Shaykh Ibrahim Niass

Al~Kawlakhy", by Khalifah (Dr.) Al~Kawlakhy", by Khalifah (Dr.) Al~Kawlakhy", by Khalifah (Dr.) Al~Kawlakhy", by Khalifah (Dr.) AwwalAwwalAwwalAwwal BabaBabaBabaBaba TaofiqTaofiqTaofiqTaofiq

According to Shaykh Abubakar Atiq of Kano (in Al-Jawwab al-khalis...), "The Leaders of the Tijaniyyah in Fez

went to Kawlakh and submitted all the insignia of office of the khalifah to Shaykh Ibrahim Niass, these were the

Walking stick/Staff, Sandal and the Books of Mysteries of Shaykh Ahmad At-Tijani. They did this as a symbol

of their oath of allegiance to him as the Successor and the Sahib al~Faydah".

Shaykh Ibrahim Niass himself affirmed these (in his Jami' Jawaami' Ad~Dawawin) and stated:

I congratulate myself for achieving what is difficult to obtain *

I (presently) possess the walking stick/staff of the Leader Tijani.

And besides that, I obtained what I would not like to discuss *

But verily, I obtained mystery which is difficult to obtain.

NIASSE'S MOMENTOUS

ISLAMIC MISSION TO

YANDI (TAMALE,

REPUBLIC OF GHANA)

By: Khalifa (Dr.) Awwal Baba-

Taofiq

In His Book:

The Icon of Mystics: Shaykh

Ibrahim Niass Al-Kawlakhy

(pages165-168)

Picture retrieved via: Sidi Zakaria Abdul-kadiri (Ghana)

In the picture is:

-Shaykh Ibrahim Niasse

-Emir (Yaa Naa) of Yandi - Muhammad (Naa Mamaru)

-His subjects and students of Shaykh Ibrahim Niasse

THE GLOBE-TROTTER ISLAMIC MISSIONER

Shaykh Ibrahim Niass was a roving preacher, he traveled to a number of places in West-Africa and beyond. Countries to

which he traveled include Nigeria, Ghana, Cameroon, Mali, Gambia, Sierra-Leon, Chad, Niger, Togo, Congo, Morocco,

Mauritania, Ivory-Coast, Egypt, Europe, Asia, America and host of others.

The Shaykh himself affirmed this (in his Majmu' Ad-Dawaaween/Collection of Eulogy Poetry) and he said;

“I sail on the wide oceans, I plied the villages, cities and mountains. I was searching for the pleasure of my creator by

helping His religion (to prevail) and I demonstrated a good example to the new generation of scholars”. ~ Majmu' Ad-

Dawaaween/Collection of Eulogy Poetry, Shaykh Ibrahim Niasse

THE YANDI (TAMALE, GHANA) MISSION OF SHAYKH IBRAHIM NIASSE: A HUGE

SUCCESS

{The Copious Out-Burst of the Tijani Spiritual Flood at Yandi}

It is noteworthy that there was no popular international airport that Shaykh did not visit in his struggle to propagate Islam.

In one of his missionary activities, Shaykh Ibrahim Niasse visited Yandi, in Tamale, Republic of Ghana, whereby the

journey yielded positively for the Shaykh.

However, the Shaykh was able to convert over four thousand people into Islam...without the aid of sword or ny weapon to

wage war against the unbelievers before they submitted willingly to the will of Allah.

This is considered as the greatest miracle recorded so far in Islam after the death of the Prophet (SAW).

SELF-NARRATION OF THE YANDI VISITATION BY SHAYKH IBRAHIM HIMSELF {In his book titled; 'Majmu' Rihlat Shaykh Ibrahim Niass (Collection of Travelogue of Shaykh Ibrahim Niass)'}

The account of this visit was narrated by the Shaykh himself as thus;

“We visited Muhammad, the Leader, Emir (Yaa Naa) of Yandi, The Great Source.

Indeed, the Tijani Spiritual Flood burst out copiously at Yandi and indeed, the lights are ripped.

I reminded them of the Creator and I enjoined them to crave for the paradise.

The rulers, top notchers and the lower class people at the gathering accepted my call.

Then I said; there is no deity to be worshipped, except Allah and Muhammad is His messenger.

Sequelly,the Pagans, Jews, Christians and their rulers bore witness (to the oneness of God)...

..the females are inclusive. And giving testimony at the gathering helped the flag of Allah to rise higher.

Similarly, in Tamale, when I uttered the word of testimony,

everybody bore witness and thousands of people embraced Islam (that very day)”.

Picture retrieved via:

Sidi Zakaria Abdul-kadiri (Ghana)

In the picture is:

-Shaykh Ibrahim Niasse

-Emir (Yaa Naa) of Yandi - Muhammad (Naa Mamaru)

-His subjects and students of Shaykh Ibrahim Niasse ***LAA-ILAAHA-ILLAA-LLAHU, MUHAMMAD-RASUULU-LLAH # ALHAMDU-LILLAHI-RABIL-AALAMEEN***

RIGHT OF THE LOVERS ON RIGHT OF THE LOVERS ON RIGHT OF THE LOVERS ON

EULOGIZING BEST OF THE EULOGIZING BEST OF THE EULOGIZING BEST OF THE EULOGIZING BEST OF THE

SERVANTS SERVANTS SERVANTS SERVANTS

(MANAASIK AHLU L WIDAAD FII (MANAASIK AHLU L WIDAAD FII (MANAASIK AHLU L WIDAAD FII (MANAASIK AHLU L WIDAAD FII

MAD'HI KHAYRU L 'IBAAD)MAD'HI KHAYRU L 'IBAAD)MAD'HI KHAYRU L 'IBAAD)MAD'HI KHAYRU L 'IBAAD)

From: From: From: From:

Majmuu'at AdMajmuu'at AdMajmuu'at AdMajmuu'at Ad----Dawaawin (ColDawaawin (ColDawaawin (ColDawaawin (Collection of Eulogy Works lection of Eulogy Works lection of Eulogy Works lection of Eulogy Works

[Anthologies]) of Shaykh Ibrahim Niasse [Anthologies]) of Shaykh Ibrahim Niasse [Anthologies]) of Shaykh Ibrahim Niasse [Anthologies]) of Shaykh Ibrahim Niasse

Portion;Portion;Portion;Portion;

Manaasik Ahlu l Widaad fii Mad'hi Khayru l 'ibaad Manaasik Ahlu l Widaad fii Mad'hi Khayru l 'ibaad Manaasik Ahlu l Widaad fii Mad'hi Khayru l 'ibaad Manaasik Ahlu l Widaad fii Mad'hi Khayru l 'ibaad ---- “Harfu Siin “Harfu Siin “Harfu Siin “Harfu Siin

(Alphabet Siin)” (Alphabet Siin)” (Alphabet Siin)” (Alphabet Siin)” ---- (verses 239(verses 239(verses 239(verses 239----247), pp. 362247), pp. 362247), pp. 362247), pp. 362----363363363363

Annotated Translation from Arabic into English by:Annotated Translation from Arabic into English by:Annotated Translation from Arabic into English by:Annotated Translation from Arabic into English by:

Khalifah (Dr.) Khalifah (Dr.) Khalifah (Dr.) Khalifah (Dr.) Awwal Baba TaofiqAwwal Baba TaofiqAwwal Baba TaofiqAwwal Baba Taofiq

239. Salaamun alaa Taha al-Ameeni Jaleesii *** Salaamun alaa l Badri l Muneeri Aneesii

239. May peace (of Allah) be upon Taha al-Amin, my associate and may peace (of Allah) be upon the emitting moon,

my boon companion.

240. Salaamun alaa aadhaa n-Nabiyyi r-Ra'eesi *** bi waqti qiyaamii mithla waqti juluusii

240. May peace (of Allah), in every situation I find myself, be upon this incumbent Apostle.

241. Salaamun alaa l muzdii likulli nuhuusi *** Salaamun alaa l Jaa'ii bikulli nafeesi

241. May peace (of Allah) be upon the eradicator of all misers, and may peace (of Allah) be upon who comes with all

valuable things.

242. Salaamun alaa l Mughnii likulli turuusii *** Salaamun alaa l Mubdii bahaa'un nuquusi

242. May peace (of Allah) be upon him whose praise is beyond recording, and may peace (of Allah) be upon the

principal radiant of my inks.

243. Salaamun alaa l Ghaazii bikulli khamiisi *** Salaamun alaa l Mufdii bikulli nufuusi

243. May peace (of Allah) be upon the warrior that defeated allied forces, and may peace (of Allah) be upon the

redeemer of all souls.

244. Salaamun alaa Taajin likulli 'aruusi *** Salaamun alaa Shaafii faqat bi-masiisi

244. May peace (of Allah) be upon the Crown of all brides, and may peace (of Allah) be upon who heals me by mere

touching.

245. Salaamun alaa turbii wa'rdi ghuruusii *** Salaamun alaa gharsii wa biiri ariisi

245. May peace (of Allah) be upon my hometown, my farmland and may peace (of Allah) be upon well of Gars and

Aris.

246. Salaamun alaa d-Daarii bi-duuni duruusi *** Salaamun alaa l Mu'utii bi-duuni maqiisi

246. May peace (of Allah) be upon the adroit who is unlettered, and may peace (of Allah) be upon my bestower

without estimation.

247. 'Alayhi salaatu-llahi thumma salaamuhu *** wa Aali wa sah'bin hum ru'uusu ru'uusi

247. May blessing and peace (of Allah) be upon him, his household and his companions, the pivot leaders.

To get a Translated copy of "Majmuu'at Ad-Dawaawin (Collection of Eulogy Works [Anthologies]) of Shaykh Ibrahim

Niasse", contact;

Email: babataofiq@yahoo.com

Mobile: +2347034753106

SHAYKH TIJANI UTHMAN SHAYKH TIJANI UTHMAN SHAYKH TIJANI UTHMAN SHAYKH TIJANI UTHMAN

(KANO STATE, NIGERIA)(KANO STATE, NIGERIA)(KANO STATE, NIGERIA)(KANO STATE, NIGERIA)

SHAYKH AHMADSHAYKH AHMADSHAYKH AHMADSHAYKH AHMAD----TIJANI 'UTHMAN IBN TIJANI 'UTHMAN IBN TIJANI 'UTHMAN IBN TIJANI 'UTHMAN IBN

MUHAMMAD (RTA) MUHAMMAD (RTA) MUHAMMAD (RTA) MUHAMMAD (RTA) ---- (d1970)(d1970)(d1970)(d1970)

[POPULARLY KNOWN AS; SHAYKH TIJANI UTHMAN [POPULARLY KNOWN AS; SHAYKH TIJANI UTHMAN [POPULARLY KNOWN AS; SHAYKH TIJANI UTHMAN [POPULARLY KNOWN AS; SHAYKH TIJANI UTHMAN

(KANO STATE, NIGERIA)](KANO STATE, NIGERIA)](KANO STATE, NIGERIA)](KANO STATE, NIGERIA)]

{One of the foremost schol{One of the foremost schol{One of the foremost schol{One of the foremost scholars to embrace Shaykh Ibrahim ars to embrace Shaykh Ibrahim ars to embrace Shaykh Ibrahim ars to embrace Shaykh Ibrahim

Niasse in Nigeria (in 1937)}Niasse in Nigeria (in 1937)}Niasse in Nigeria (in 1937)}Niasse in Nigeria (in 1937)}

By: Dr. Awwal BabaBy: Dr. Awwal BabaBy: Dr. Awwal BabaBy: Dr. Awwal Baba----TaofiqTaofiqTaofiqTaofiq

Author's email:Author's email:Author's email:Author's email:

babataofiq@yahoo.combabataofiq@yahoo.combabataofiq@yahoo.combabataofiq@yahoo.com

His Book:His Book:His Book:His Book:

The Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass Al----KawlakhyKawlakhyKawlakhyKawlakhy

INTRODUCTION

Shaykh Ahmad-Tijani 'Uthman ibn Muhammad (d1970) was Beriberi. He was one of the foremost to

embrace Shaykh Ibrahim Niasse in 1937 (in Nigeria) and immediately after the second world war,

he went to Kawlakh to study.

J. N. Paden (in his book 'Religion and Political Culture in Kano' - 1973) observed that by virtue of

his Youth, Fluency in Arabic, Religious knowledge, Relative lack of contact with western culture and

Unquestionable loyalty to Shaykh Ibrahim Niasse, he emerged as the major spokesman in Northern

Nigeria for the people of Faydah and presided at most public worship sessions of the (Tijaniyyah)

brotherhood.

Shaykh Tijani Uthman was the first to organise the group leaders (Muqadamuun) in Kano for

evangelical/proselytisation work in both rural and urban areas. Muaqadams were created and

inaugurated at grassroots level in order to enhance mass followers.

About fifteen(15) works are ascribed to Shaykh Tijani Uthman.

SHAYKH TIJANI UTHMAN'S TEACHER

(Shaykh Muhammad Salga)

The emergence of Muhammad Salga's students in the scene of Faydah(Spiritual Flood) brought

about rapid proliferation of the reformed Tijanis in Nigeria. These students are:

-Abubakar Atiqu (d1974),

-Tijani Uthman (d1970),

-Umar bn Abubakr Falke (d1962),

-Sanni Kafanga (d1987), and

-Uthman Maihula (d1988).

Shaykh Muhammad Salga, who was the then leading Muqaddam in Kano was on his death bed,

and was unable to meet Shaykh Ibrahim Niasse (when he visited kano (for the first time) in 1936-

37).

SHAYKH TIJANI UTHMAN'S ENCOUNTER WITH SHAYKH IBRAHIM NIASSE

In the 1st visit of Shaykh Ibrahim Niass to Nigeria(in 1936/7), he brought five copies of his first

major work titled: Kaashif al-Ilbaas along with him and he distributed them to;

1. Emir Abdullah Bayero,

2. Atiqu Abubakar,

3. Sani Kafanga,

4. Tijani Uthman and

5. Umar Falke...

In 1944, Shaykh Ibrahim paid his 2nd visit to Kano. It was this second visit that Shaykh Mijinyawa,

Shaykh Maihula, Shaykh Gibrima, Shaykh Yahuza, Shaykh Abdul-Quadri Zaria, Shaykh Balarabe

Gusau, Shaykh Balarabe Jega, Shaykh Abul Fat'hi and host of others renewed their initiation from

the Shaykh.

In 1946, Umar Falke, Tijani Uthman and Sani Kafanga were the first people that went to Kawlakh

from Nigeria to swear allegiance with the Shaykh. The trio spent three years with rigorous Khidma

at Kawlakh and the did Tarbiyyah (Spiritual Training) directly from the Shaykh before coming back

to Kano in 1949.

Duaa:

May Allah spread his barakah on we murids. May Allah illuminate his grave with Light

upon Light; Bijahi Baye Niass (RTA), Ameen!!!

Source;

"The Icon of Mystics: Shaykh Ibrahim Niass Al~Kawlakhy"

In the pic, we have;

-Shaykh Tijani Uthman (Kano)

-Shaykh Ali Cisse (RTA)

TTTTABSIRATULABSIRATULABSIRATULABSIRATUL----ANAM ANAM ANAM ANAM OF OF OF OF

SHAYKH IBRAHISHAYKH IBRAHISHAYKH IBRAHISHAYKH IBRAHIM NIASSE: M NIASSE: M NIASSE: M NIASSE:

A SUMMARYA SUMMARYA SUMMARYA SUMMARY

TTTTABSIRATULABSIRATULABSIRATULABSIRATUL----ANAM FANAM FANAM FANAM FĪ ANAL ‘ILMA ANAL ‘ILMA ANAL ‘ILMA ANAL ‘ILMA

HUWALHUWALHUWALHUWAL----IMAMIMAMIMAMIMAM

(PUBLIC ENLIGHTMENT ON THE (PUBLIC ENLIGHTMENT ON THE (PUBLIC ENLIGHTMENT ON THE (PUBLIC ENLIGHTMENT ON THE

SUPREMACY OF KNOWLEDGESUPREMACY OF KNOWLEDGESUPREMACY OF KNOWLEDGESUPREMACY OF KNOWLEDGE))))

{A Compendium of Educational Strategy}{A Compendium of Educational Strategy}{A Compendium of Educational Strategy}{A Compendium of Educational Strategy}

By: Shaykh Ibrahim Niasse AlBy: Shaykh Ibrahim Niasse AlBy: Shaykh Ibrahim Niasse AlBy: Shaykh Ibrahim Niasse Al----KawlakhKawlakhKawlakhKawlakhī AsAsAsAs----SenegSenegSenegSenegāllllī

(RTA)(RTA)(RTA)(RTA)

Summarised By:Summarised By:Summarised By:Summarised By:

Khalifa (Dr.) Awwal BabaKhalifa (Dr.) Awwal BabaKhalifa (Dr.) Awwal BabaKhalifa (Dr.) Awwal Baba----TaofiqTaofiqTaofiqTaofiq

In His BooIn His BooIn His BooIn His Book:k:k:k:

The Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass Al----Kawlakhy Kawlakhy Kawlakhy Kawlakhy

(Chapter3, pages179(Chapter3, pages179(Chapter3, pages179(Chapter3, pages179----183)183)183)183)

One of Shaykh Ibrahim Niasse's major work on education is titled Tabsiratul-Anām fī anna-l-

‘ilm Huwal-Imām (Public Enlightment on the Supremacy of Knowledge).

Tabsiratul-Anām is a compendium of Education Strategy.

It consists of three chapters, with introduction and conclusion.

INTRODUCTION

The introduction consists of importance of acquiring knowledge. The core of the introduction

is to discourage the hereditary succession and assert that education should be the criterion

for leadership position.

CHAPTER ONE

Chapter one addresses the credits of teachers and students. The chapter also intensified on

the issue of specialization of Knowledge and references were made to six Prophets and the

Saint whom were endowed with different types of knowledge.

(1) Prophet Adam was endowed with knowledge of all nature: (“And He (Allah) taught Adam all

the names (of all nature)”- Q2:31)

(2) Khidr (a saint) was endowed with knowledge of Tasawwuf: (“So they found one of our

servants(khidr) on whom we had taught knowledge from our own presence”- Q18:65)

(3) Prophet Yusuf(Joseph) was endowed with interpretation of dreams: (“Oh my Lord! You

have indeed bestowed on me some power, and taught me something of the interpretation of

dreams and events”- Q12:101)

(4) Prophet Dawood(David) was endowed with knowledge of metal works: (“It was He (Allah)

who taught him (Dawood) the making of coats of mail for your benefit”- Q21:80)

(5) Prophet Sulayman(Solomon) was endowed with the explanation of the speech of birds:

(“Oh you people! We have been taught the speech of birds”- Q27:16)

(6) Prophet Isa(Jesus) was taught knowledge of sacred books: (“And God will teach him(Isa)

the book and wisdom, (also) the Torah(Law) and the Injeel(Gospel)”- Q3:48)

(7) Prophet Muhammad was an encyclopedic scholar: (“For God has sent down to you the

book and wisdom and taught you what you know not (before). And great is the grace of God

unto you”- Q4:113.... “To instruct them in scripture and wisdom”- Q62:2)

CHAPTER TWO

Chapter two of the work elaborates on the harmful effect of ignorance to members of society

and asserts that education is the direct method which a society must exhibit or implement

in order to reform and rehabilitate its people and equip them with the basic requirements for

appropriate functioning.

The Shaykh compared the positive and negative effects of knowledge with that of rain and

stated thus;

(1) As rain is sent down from the heaven, so also is knowledge sent down from heaven.

(2) As the fertility of the earth lies on rain, so also does the reformation of men lies on

education.

(3) As the plant and vegetable cannot germinate without rain, so also the deeds and worship

of men would not be accepted if it's done out of ignorance.

(4) As the rain is stemmed from thunder and lightning, so also does knowledge stem from

pledge and threat.

(5) As rain is useful and harmful, so also education is useful to whom sought (for) it, and

harmful to those who neglect it.

CHAPTER THREE

Chapter three is on the moral ethics of both teachers and students.

The Shaykh enumerated the fundamental factors that could assist the students to achieve

their aspirations. For instance, he made mention of;

-Stoicity,

-Determination,

-Commitment and host of others.

CONCLUSION

In the concluding part, the Shaykh enjoined the Muslim scholars to take teaching as a

profession, in order to serve as a vehicle for prevalence of literacy among the Muslim

community.

TEACHING AS A ROLE PLAYED BY SUFI LEADERS (MUQADAMUUN)

Teaching is one of the roles played by a Sufi leader (Muqaddam).

Some Sufi leaders, such as;

-Shaykh Balarabe Gusau

-Shaykh Muhammad Salga

-Shaykh Abubakar Atiqu

-Shaykh Muhammad Gibrima

-Shaykh Abdul-Qadir ibn Ali An-Nupewy Az-Zakzaky (Zaria)

-Shaykh Modibbo Jaylani

-Shaykh Haroon Rasheed of Kano

-Shaykh Muhammad Nafi'u ibn Mu'azu Sauke Kahuta of Minna, Niger state

-Shaykh Yusuf Abdullah Lokoja

-Shaykh Muhammad Awwal Omupo

-Shaykh Ali Jabata

-Shaykh Muhammad Awwal Abdur-Rahman Okesuna

-Shaykh Farooq Olaoti and

-Shaykh Abdur-Rahman Maiyaki.....

..among others teach advanced students different subjects, such as Tafsir(Quranic Exegesis)

and Fiqh(Islamic Jurisprudence).

Many of the Muqaddams have Madaris(Schools) built adjacent to the Zawiyyah (Place of

Worship).

Sayyidah Maryam (daughter of Shaykh Ibrahim Niasse) was a proprietress of school for

Islamic studies and Qur'an memorization at Dakar, Senegal. She presently enrolled more than

ten thousand (10,000) students in the school.

Source:

The Icon of Mystics: Shaykh Ibrahim Niass Al-Kawlakhy (Chapter3,pages179-183)

-DAWAAWEEN

(COLLECTION OF EULOGY WORKS)

OF SHAYKH IBRAHIM NIASSE

Annotated Translation, from Arabic to

English by: Dr. Awwal Baba Taofiq

Awthiq al-'uraa fii Mad'hu Sayyid al-

Waraa (The Most Trustworthy

handhold on Eulogizing Leader of

Creation)

134. Verily, my eulogy serves as a vehicle to acquire spiritual flood (gnosis), which most of the predecessors

did not achieve.

135. Verily, Messenger of Allah is my helper. I am accomplished with Allah's mystery, the Lord of Creation.

136. From His divine sea (of knowledge), I and my disciples absorbed above what others aspire for, (we

achieved this) through the favour of my Creator.

137. May the blessing and peace of Allah be upon him. Blessing that will quench the thirst of all lovers.

Author's Blog posts;

ICON OF MYSTICS: SHAYKH IBRAHIM NIASS (RTA), by Khalifah (Dr.) Awwal Baba Baba Taofiq

Blog Address;

iconofmystics.blogspot.com

� � � � � � � � � � � � � �SHAYKH MUHAMMADSHAYKH MUHAMMADSHAYKH MUHAMMAD----SANNI KAFANGA SANNI KAFANGA SANNI KAFANGA SANNI KAFANGA

(RTA)(RTA)(RTA)(RTA)

Source:Source:Source:Source:

Arabic Literature of Africa: The Writings of Arabic Literature of Africa: The Writings of Arabic Literature of Africa: The Writings of Arabic Literature of Africa: The Writings of

Central Sudanic Africa Vol.2 (Chapter7, Central Sudanic Africa Vol.2 (Chapter7, Central Sudanic Africa Vol.2 (Chapter7, Central Sudanic Africa Vol.2 (Chapter7,

page304)...edited by John O. Hunwick, Rex page304)...edited by John O. Hunwick, Rex page304)...edited by John O. Hunwick, Rex page304)...edited by John O. Hunwick, Rex

Séan O'FaheySéan O'FaheySéan O'FaheySéan O'Fahey

MUHAMMAD ALMUHAMMAD ALMUHAMMAD ALMUHAMMAD AL----THANI IBN HASSAN IBN MUHAMMAD THANI IBN HASSAN IBN MUHAMMAD THANI IBN HASSAN IBN MUHAMMAD THANI IBN HASSAN IBN MUHAMMAD

DIKKO IBN AHMAD ALDIKKO IBN AHMAD ALDIKKO IBN AHMAD ALDIKKO IBN AHMAD AL----BARNAWI ALBARNAWI ALBARNAWI ALBARNAWI AL----KANAWI KANAWI KANAWI KANAWI

(KNOWN AS SANI KAFANGA)(KNOWN AS SANI KAFANGA)(KNOWN AS SANI KAFANGA)(KNOWN AS SANI KAFANGA)

Born: 1330/1911-12 Died: 25th Shawwal,1409/29th May,1989 According to Habib ibn Inuwa Hassan Sani Kafanga in Hayat al-Shaykh Muhammad Al-Thani Kafanga wa atharuhu fi l-Islam; He was born in Kafanga ward in Kano of a Kanuri father and a Hausa mother. His first education was from his father and he was then sent to study with Muhammad al-Rabi ibn Yunus, known as Dan Tinki and then with Muhammad ibn Umar. Other teachers included Muhammad Mustafa Al-Kalin Bici, AbuBakar Mijinyawa(one of whose daughters he married) and through him he gained contact with Shaykh Ibrahim Niasse. He also studied with Mahmud ibn Al-Hasan (na-Malam Salga), but his principal Shaykh was Muhammad Salga with whom he studied fiqh and who initiated him into the Tijaniyyah. Subsequently he studied with the latter's son Abdullah, then with Ibrahim Na-Tsugune of Kabara ward under whom he studied Tawhid(Islamic Monotheism) and Hisab(Calculation), and Shaykh Is'haq Na-Ma'aji in Zaria. In 1946, he was one of the considerable group of Kano Tijanis who paid a visit to Kaolack and undertook study there. In 1950, he became president of the newly formed Northern Muslim Congress, an organisation that was later absorbed into the political part NEPU(Northern Elements Progressive Union), for long headed by Malam Aminu Kano. In 1963, Sani Kafanga became the member of the new Advisory Committee on Islamic Affairs of the Northern Region set up by the region's Premier, the Sardauna Alhaji Sir Ahmadu Bello. In 1969, he became a member of the seven-man committee to translate the Qur'an....

For further reading..click:

http://iconofmystics.blogspot.nl/2014/03/shaykh-muhammad-sanni-kafanga-kano.html?m=1

SHAYKH MUHAMMAD-SANNI KAFANGA (RTA) - {One of the pioneering Muqadams of Shaykh Ibrahim Niasse in Nigeria}

� � � � � � � � � � � � � SHAYKH MUHAMMADSHAYKH MUHAMMADSHAYKH MUHAMMAD----SANNI KAFANGA (RTA)SANNI KAFANGA (RTA)SANNI KAFANGA (RTA)SANNI KAFANGA (RTA)

{One of the pioneering Muqadams of Shaykh Ibrahim {One of the pioneering Muqadams of Shaykh Ibrahim {One of the pioneering Muqadams of Shaykh Ibrahim {One of the pioneering Muqadams of Shaykh Ibrahim

Niasse in Nigeria}Niasse in Nigeria}Niasse in Nigeria}Niasse in Nigeria}

By: Dr. Awwal BabaBy: Dr. Awwal BabaBy: Dr. Awwal BabaBy: Dr. Awwal Baba----TaofiqTaofiqTaofiqTaofiq

Author's emaiAuthor's emaiAuthor's emaiAuthor's emaillll:::: babataofiq@yahoo.combabataofiq@yahoo.combabataofiq@yahoo.combabataofiq@yahoo.com

His Book:His Book:His Book:His Book:

The Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass AlThe Icon of Mystics: Shaykh Ibrahim Niass Al----

KawlakhyKawlakhyKawlakhyKawlakhy

Shaykh Sanni Kafanga (d1987), a typical hausa from Kafanga area, kano city. He was a

versatile scholar, outspoken and prolific writer.

As a Tijaniyyah leader, he wrote vituperative and defensive works to explain the basic

tenents of the order and to defend the claims and views of Shaykh Ibrahim Niasse on

contentious issues as it's evident in his work, "Sabeel Rashaad fii Raddi alaa mu'alif qam

al-fasaad", a work that replies Mallam Nasiru Kabara's (d1996) "Qam al fasaad".

SHAYKH SANNI KAFANGA'S TEACHER

(Shaykh Muhammad Salga)

The emergence of Muhammad Salga's students in the scene of Faydah brought about rapid

proliferation of the reformed Tijanis in Nigeria. These stidents are: Abubakar Atiqu (d1974),

Tijani Usman (d1970), Umar bn Abubakr Falke (d1962), Sanni Kafanga (d1987) and Usman

Maihula (d1988).

Shaykh Muhammad Salga, who was the then leading Muqaddam in Kano was on his death

bed, and was unable to meet Shaykh Ibrahim Niasse (when he visited kano in 1936-37).

SHAYKH SANNI KAFANGA'S ENCOUNTER WITH SHAYKH IBRAHIM NIASSE

In the 1st visit of Shaykh Ibrahim Niass to Nigeria, he brought five copies of his first major

work titled: Kaashif al-Ilbaas along with him and he distributed them to; Emir Abdullah

Bayero, Atiqu Abubakar, Sani Kafanga, Tijani Uthman and Umar Falke...

In 1944, Shaykh Ibrahim paid his 2nd visit to Kano. It was this second visit that Shaykh

Mijinyawa, Shaykh Maihula, Shaykh Gibrima, Shaykh Yahuza, Shaykh Abdul-Quadri

Zaria, gShaykh Balarabe Gusau, Shaykh Balarabe Jega, Shaykh Abul Fat'hi and host of

others renewed their initiation from the Shaykh.

In 1946, Umar Falke, Tijani Uthman and Sani Kafanga were the first people that went to

Kawlakh from Nigeria to swear allegiance with the Shaykh. The trio spent three years with

rigorous Khidma at Kawlakh and the did Tarbiyyah (Spiritual Training) directly from the

Shaykh before coming back to Kano in 1949.

Kafanga was the first person to celebrate Shaykh Ahmad Tijani's (d1815) birthday/malid in

Nigeria. The first one was held in his residence in 1961.

Duaa:

May Allah spread his barakah on we murids. May Allah illuminate his grave with Light upon Light;

Bijahi Baye Niass (RTA), Ameen!!!

Source; "The Icon of Mystics: Shaykh Ibrahim Niass Al~Kawlakhy"

! � " � # $ � � % & � � ' � � ( % $ ) � � " * ' # � + & , �PSEUDO~SUFIS AND HALF~BAKED GNOSTICSPSEUDO~SUFIS AND HALF~BAKED GNOSTICSPSEUDO~SUFIS AND HALF~BAKED GNOSTICS 1111

BBBBy: Shaykh~l~Khalifah Awwal Baba Taofiqy: Shaykh~l~Khalifah Awwal Baba Taofiqy: Shaykh~l~Khalifah Awwal Baba Taofiqy: Shaykh~l~Khalifah Awwal Baba Taofiq

"The half~baked gnostics eventually became Pseudo~Sufis and they are dangerous to the

Sufi Orders because they ignorantly misinterpete the mystical experience to the Muslim

community ~ by behaving contrary to the dictates of Islam.

Some Sufis who fell within this recalcitrant attitude often abandon Islam rites completely,

i.e. total negligence of five~daily prayers and fasting during the month of Ramadan.

The only thing they engaged themselves with is chanting Dhikr. They are of the opinion

that their action is justified by the Qur'an, which makes the worshipping of God obligatory

on those who have not known the certainty. Q15:99 states:

Wa’abud Rabbaka hataa ya’atiyaka l Yaqeen

ــد ربــك حــتي يأتيــــــك اليقـــــي' 'واعبTranslation:

'And serve your Lord until there comes unto you certainty'.

These heterodox Sufis argue that only God is "certain" and since they have known God,

there is no need for them to continue to worship Him.

The behavior of those Sufis who abandon Islamic practices on the basis of knowing God

does not have any backing/evidence from the Qur'an.

The verse which they refer to does not exclude any Muslim from carrying out his/her

religious obligations, because/just as Prophet Muhammad (SAW) did not stop worshipping

God till he died. Where~as if the word CERTAINTY in the verse refers to God, the Prophet

would have stopped worshipping God after his celebrated Laylatul~Israa (Night Journey)

when he was said to have gone to God.

In point of fact, it was during this visit that the five obligatory prayers were made

compulsory on every Muslim.

The pseudo~tijanis are not as many as those who adhere strictly to Shari'ah after the

mystical experience (Tarbiyyah)....."

via: 'THE ICON OF MYSTICS: SHAYKH IBRAHIM NIASS AL~KAWLAKHY', by

Shaykh~l~Khalifah Awwal Baba Taofiq

- . / 0 1 2-SUFIS (FAKE SUFIS) AND HALF-

BAKED GNOSTICS 2

{Heretical innovators who mis-interpretes the Qur'an

verses}

By: Khalifah (Dr.) Awwal Baba Taofiq

In His Book:

“Shari'ah and Haqiqah: In the Light of the Qur'an and

the Prophetic Traditions”, pages24-27 (First

Published in 2013)

Some groups of Sufis, such as Batiniyyah, Ibahatis and Farisis are set of Pseudo-Sufis who interpreted the

Qur'anic verses frivolously according to their individual mystical understanding.

For instance, the afore-mentioned groups interprete the following verse as thus;

Wa’abud Rabbaka hataa ya’atiyaka l Yaqeen

ــد ربــك حــتي يأتيــــــك اليقـــــي' 'واعبTranslation:

'And serve your Lord until there comes unto you certainty'.

Taking Yaqin (Certainty) to mean God. Meanwhile, Yaqin was unanimously interpreted as 'death' by the

orthodox Sufi exegetes and the Jurists in their individual Tafsir text, such as Tafsir(s) of ibn Kathir, Jalalayn and

ibn Abbas, among many others.

The afore-mentioned Pseudo-Sufis advocate that the worship of God is obligatory on those who have not known

the Certainty [i.e God]. And what is required of mankind is to attain gnosis [ma'arifah] and that worship

[ibadah] is for the good of men and for the fulfilment of his life.

Prof Y. A. Quadri opined that the verse “And serve your Lord until there comes unto you certainty” does not

exclude any Muslim from carrying out his religious obligations because Prophet Muhammad[saw] did not stop

worshipping God till he passed on, whereas if the word “certainty” in the verse refers to God, the Prophet would

have stopped worshipping God after his celebrated Laylatul-Isra'i (Night Journey).

The Batiniyyah Sufi group falls within the category of those Sufis who abandon Islamic rites completely by

virtue of their erroneous understanding of the word 'certainty' to mean God.

Another mis-interpretation of the Qur'an verses esoterically is the following verse;

“And the remembrance of God indeed is the greatest.” - Q29:45

In this context, dhikr [remembrance of Allah] is elevated by the Pseudo-Sufis above all other acts of Ibadah

[devotion]. This stance of Pseudo-Sufis is spurious and baseless. Because the chanting of dhikr i.e Lailaha illa

llah does not nullify other obligatory duties and observation of five daily prayers is ordained by Allah as another

form od dhikr, as it's enshrined in the Qur'an;

“I am Allah, there's no god besides Me. So serve me and observe prayer for My remembrance.” - Q20:14

By dint of critical assessement of the above stand of the Pseudo-Sufis, it is clear therefore that such erroneous

interpretation was not originated by the founders of their respective Sufi orders. It was probably an outcome of

their individual love for heretical innovation and self whims.

A mystic may receive knowledge [intuitively] directly from God, no mystic will be accomodated to come up

with a new Shari'ah. He would only demystify or give a new meaning and a new understanding to the content of

the Qur'an or Prophetic traditions in an orthodox manner.

Essentially therefore, mystical interpretation of the Qur'an should not contradict the exoteric meaning. The

spiritually illumined person [Gnostic] should not unveil the veil before the novice [mahjub] and the orthodox

Sufis should launch a diatribe [effective criticism] against the Pseudo-Sufi's sleazy attitude towards the sacred

law, which had profoundly threatened the fabric of the concourse of Muslim community.

The early orthodox Sufis wage war against impious motives, unreflective life, dereliction of religious duties and

the frivolous interpretation of the Qur'an and the Prophetic traditions.

Esoteric interpretation of the Qur'an suppose to be a gauge measure to re-establish the vision of reality which

the revelation of the Prophet preached or defines. It is meant not to unravel the mysteries of the world and life,

but to have a crystal insight and strong belief into the realities of revelations without distorting it or modifying

its contents.

It suffices to say that, it is from the Qur'an, constantly recited, meditated that knowledge of haqiqah

[esoteric/reality] and mystical interpretation of the Qur'an proceeds, in its origin and its development. As some

authoritative examples of Sufi commentaries of the Qur'an, we may mention;

-The “Haqa'iqu Tafsir” of Shaykh Abu 'Abdullah As-Sulami

-The “Lata'iful Isharat” of Shaykh Qushayri

-The “Ruhul Bayan” of Shaykh Isma'il Haqqi, and

-The “Fi Riyadh Tafsir” of Shaykh Ibrahim Niass

CONVERSION OF SHAYKH CONVERSION OF SHAYKH CONVERSION OF SHAYKH

IBRAHIM NIASSE NWAGUI: IBRAHIM NIASSE NWAGUI: IBRAHIM NIASSE NWAGUI: IBRAHIM NIASSE NWAGUI:

A MIRACULOUS EVENT THAT A MIRACULOUS EVENT THAT A MIRACULOUS EVENT THAT A MIRACULOUS EVENT THAT

CHANGED THE COURSE OF CHANGED THE COURSE OF CHANGED THE COURSE OF CHANGED THE COURSE OF

HISTORY OF EXPANSION OF HISTORY OF EXPANSION OF HISTORY OF EXPANSION OF HISTORY OF EXPANSION OF

ISLAM IN THE IGBO~SPEAKING ISLAM IN THE IGBO~SPEAKING ISLAM IN THE IGBO~SPEAKING ISLAM IN THE IGBO~SPEAKING

AREA OF NIGERIAAREA OF NIGERIAAREA OF NIGERIAAREA OF NIGERIA

Pic and Write~Up are contained in the Book:Pic and Write~Up are contained in the Book:Pic and Write~Up are contained in the Book:Pic and Write~Up are contained in the Book:

“THE ICON OF MYSTICS: SHAYKH IBRAHIM “THE ICON OF MYSTICS: SHAYKH IBRAHIM “THE ICON OF MYSTICS: SHAYKH IBRAHIM “THE ICON OF MYSTICS: SHAYKH IBRAHIM

NIASS AL~KAWLAKHY”NIASS AL~KAWLAKHY”NIASS AL~KAWLAKHY”NIASS AL~KAWLAKHY”

By: Shaykh (Dr.) Awwal Baba TaofiqBy: Shaykh (Dr.) Awwal Baba TaofiqBy: Shaykh (Dr.) Awwal Baba TaofiqBy: Shaykh (Dr.) Awwal Baba Taofiq

Abdur~Rahman Doi reports that; around 1960, a miraculous event changed the course of

history of expansion of Islam in the Igbo~speaking are of Nigeria. Nwagui, an Igbo and a

anative of Afikpo who was well~grounded in the Christian doctrines saw some mysterious

dreams in which an unknown turbaned and bearded African looking like a Muslim

summoned him to come to him, leaving his present practice of religion. Being troubled by

the repeated dreams, he consulted Muslim Mallams describing the man he saw in his

dreams. Someone pointed out to him that the description seemed like that of Shaykh

Ibrahim Niass of Kawlakh in Senegal, the spiritual head of the Tijaniyyah path in

West~Africa. Nwagui prepared to visit Senegal.0 where he saw and recognized him

immediately. He spent several years in his presence after accepting Islam. He adopted the

same Muslim name as that of his spiritual mentor.

Faydah Tijaniyyah spread to the Eastern part of Nigeria and Afikpo became the nerve

centre of Faydah. Afikpo became reservoir of renowned Islamic scholars in the Eastern part

of Nigeria. The pathfinder, Shaykh Ibrahim Niass Nwagui after his return from Kawlakh,

began to tour round Igbo communities propagating the religion of Islam and spreading the

Faydah. The Shaykh (Nwagui) built a large Islamic Center in his hometown Nnofia, the

center included a large mosque, a Primary and Qur’anic school, a Library, a small Hospital

and fairly close to the compound, his own personal residence from where he could

supervise the activities of the center.----------{A.R.I Doi: Islam in Nigeria, 1984.p.171} cited

in {“The Icon Of Mystics: Shaykh Ibrahim Niass Al~Kawlakhy” of Shaykh Awwal Baba

Taofiq, 2008}.

He (Nwagui) was converted to Islam by Shaykh Ibrahim Niass who gave his name to the

new convert and requested him to propagate Islam in the Eastern region of Nigeria. Shaykh

Nwagui claimed to have carried out the assignment successfully by converting many people

into Islam and destroying many idols. Giving report on his activities, Nwagui said:

“On October 28th 1958, the whole people of the village of Anofia, Afikpo, men and women

numbering upto 2,000 embraced Islam and voluntarily handed over their individual and

communal jujus, idols and shrine to me….to destroy”---------This is contained in the letter

which Shaykh Nwagui wrote on 14th January, 1960 to Sir Ahmadu Bello, the then Premier

of the Northern Region.

In 1964, Shaykh Nwagui made another significant conversion exercise which is duely

recorded in a newspaper. The paper slated thus:

“Hajj Sayyid Ibrahim Nwagui, a Muslim leader of Eastern Nigeria….Who is on a religious

tour of some parts of Eastern Nigeria arrived at Abriba Ikomoru town with his

Secretary~General, Muhammad Uchendu and thirty followers……..after five hours of

preaching Islam to them, the chief juju priest including one hundred and thirty-three

pagans and twenty-four Christians surrendered themselves to him and embraced Islam in

his hand that same day”----Nigeria Citizen, Saturday 26th Sept, 1964.

Shukran jazeelan to Shaykh Awwal Baba Taofiq for his book, which has

enlightened us so much. May Allah more fruitful years to propagate Islam and

Faydah, Ameen!!!

SHAYKH ABU~BAKR ATIQU SHAYKH ABU~BAKR ATIQU SHAYKH ABU~BAKR ATIQU

((((KANO, NIGERIAKANO, NIGERIAKANO, NIGERIAKANO, NIGERIA))))

(One of the most Prolific writers among (One of the most Prolific writers among (One of the most Prolific writers among (One of the most Prolific writers among

the Sufi scholars in the 20th century)the Sufi scholars in the 20th century)the Sufi scholars in the 20th century)the Sufi scholars in the 20th century)

By: Shaykh (Dr.) Awwal BabBy: Shaykh (Dr.) Awwal BabBy: Shaykh (Dr.) Awwal BabBy: Shaykh (Dr.) Awwal Baba Taofiq,a Taofiq,a Taofiq,a Taofiq,

via: His book, "The Icon of Mystics: Shaykh Ibrahim via: His book, "The Icon of Mystics: Shaykh Ibrahim via: His book, "The Icon of Mystics: Shaykh Ibrahim via: His book, "The Icon of Mystics: Shaykh Ibrahim

Niass Al~Kawlakhy"Niass Al~Kawlakhy"Niass Al~Kawlakhy"Niass Al~Kawlakhy"

Shaykh Abu~Bakr Atiqu (d 1974) is Hausa; his great grand~father migrated to Kano from Katsina.

He was one of the most prolific writers among the Sufi scholars in the 20th century.

His literary ability in Hausa and Arabic has helped to interprete Tijanniyah doctrines within the community and he has acted as a spokesman on doctrinal issues with non~Tijani groups.

Prof. Y. A. Quadri ascribed one hundred and nine (109) works to him.

His works can be placed under four major categories, namely;

(1) Eulogy works

(2) Didactic works on the Tijanniyah Sufi order.

(3) Works on the general principles and doctrines of Sufism.

(4) Defensive works on the doctrines and principles of the Tijaniyyah.

Shaykh Abu~Bakr Atiq did less travelling than his colleagues, but concentrated in teaching and writing among his direct students were Shaykh Balarabe Haroon Jega, the author of CoranFaydah (a popular Hausa eulogy work on Shaykh Ibrahim Niass).

Shaykh Ahmad Abu~l~Fat'hi (d 2003) and Shaykh Abu~Bakr al~Miskin of Bornu respectively are one of the prominent leading direct students of Shaykh Abu~Bakr Atiqu.

SHAYKH ATIQU'S UTTERANCES ON THE DIVINE FLOOD (FAYDAH) OF SHAYKH IBRAHIM NIASSE

Shaykh Abu~Bakr Atiqu of Kano said:

“Indeed, Allah has distinguished us...by the emergence of this Sahib Al~Faydah (Shaykh Ibrahim Niasse) in our age.”

A rider to that, Shaykh Abu~Bakr Atiqu said in one of his Hausa praise poems;

May God increase the miracles of Shaykh Ibrahim and increase his companions. God has made him the successor. He trusts him as Ruling (Mulk) and Sovereignty (Malakut). Shaykh Tijani gave signs for his coming in his book, Yaaquutat al~Fareedah. The Mahdi will get his litanies from him and our Prophet gave him the flag of thanks. Any one who follows Shaykh Ibrahim today is following the Prophet, our Shaykh today is the one who reforms otherness (Ghayriyat). Shaykh Tijani appointed him to be responsible for all our affairs and he gave him all his mysteries (Asraar).

May Allah spread his barakah, Ameen!

Shukran Shaykh Awwal for this lovely book!

3 4 5 6 7 8 9 4 8 4 4 9 6 4 : 9 4 : 3 4 5 4 6 4 ; 4 < 4 = 4 > 4RAF‘UL MALAAM ‘AN MAN RAFA‘A WA QABADA RAF‘UL MALAAM ‘AN MAN RAFA‘A WA QABADA RAF‘UL MALAAM ‘AN MAN RAFA‘A WA QABADA

IQTIDA‘A BI SAYYID ALIQTIDA‘A BI SAYYID ALIQTIDA‘A BI SAYYID ALIQTIDA‘A BI SAYYID AL----ANAAM OF SHAYKH ANAAM OF SHAYKH ANAAM OF SHAYKH ANAAM OF SHAYKH

IBRAHIM IBRAHIM IBRAHIM IBRAHIM NIASSENIASSENIASSENIASSE

{Shaykh Ibrahim Niasse: Revivalist of the Sunnah}{Shaykh Ibrahim Niasse: Revivalist of the Sunnah}{Shaykh Ibrahim Niasse: Revivalist of the Sunnah}{Shaykh Ibrahim Niasse: Revivalist of the Sunnah}

Analysed by: Khalifah (Dr.) Awwal Baba Taofiq Analysed by: Khalifah (Dr.) Awwal Baba Taofiq Analysed by: Khalifah (Dr.) Awwal Baba Taofiq Analysed by: Khalifah (Dr.) Awwal Baba Taofiq

In his book: In his book: In his book: In his book:

ICON OF MYSTICS: SHAYKH IBRAHIM NIASS (RTA) ICON OF MYSTICS: SHAYKH IBRAHIM NIASS (RTA) ICON OF MYSTICS: SHAYKH IBRAHIM NIASS (RTA) ICON OF MYSTICS: SHAYKH IBRAHIM NIASS (RTA) ----

(Pages184(Pages184(Pages184(Pages184----186&201186&201186&201186&201----202)202)202)202)

Blog Address: iconofmystics.blogspot.comBlog Address: iconofmystics.blogspot.comBlog Address: iconofmystics.blogspot.comBlog Address: iconofmystics.blogspot.com

INTRODUCTION

Shaykh Ibrahim Niass wrote a book titled: Raf‘ul Malaam ‘an man rafa‘a wa qabada iqtida‘a bi Sayyid al-Anaam, in which he attempts to defend his practices which his followers have adopted.

In this book, the Shaykh asserts that neither God nor his messenger, Muhammad ordered the

Muslims to follow one Madh'ab (School of Law) exclusively. He also argues that it is improper for a Muslim to follow any Madh'ab (School of Law) when that school disagrees with a Sunnah (Tradition

of the Prophet).

He argues further that since his practice are based on the tradition of the Prophet as related in the books of Hadith, those who practice them should not be blamed.

This work exemplifies a typical sufi's attitude towards Shari‘ah law, especially the primacy of

revelation over legal traditionalism and the necessity to return to the Qur‘an and Sunnah(Prophetic traditions) for the source of all laws.

TOPICS DISCUSSED IN RAF‘UL MALAAM

This work deals with the following topics.

PART ONE

1. The necessity of agreeing on what the Prophet said, since he made categorical statements about the

practices he wanted.

2. The lack of responsibility of the leaders of the four legal schools for people who depart from the traditions of the Prophet.

3. Explanation of the four legal schools (in line with the fact that, a person can form his own legal

school, if he keeps to the Qur‘an and the traditions)

PART TWO

1. Absolving people from strictly following the four schools.

2. On the crossing of arms while praying .

3. Beginning the prayer with Basmalah.

4. Ending the Suratul Fatiha with "aameen" loudly.

5. On saying "As-Salaam Alaykum" twice, at the end of prayers.

6. Conclusion on the nature of prayers to the Prophet.

PART THREE

1. Tradition of the Prophet dealing with the ways that show how the Prophet read during prayers.

2. Islamic periods

3. Calling of prayers

4. How to lead prayers

5. Places where saying prayers is not allowed, and

6. A reminder

QABD (FOLDING ONE'S ARMS IN SALAAT/PRAYER): AN ESTABLISHED TRADITION OF THE

PROPHET

Shaykh Ibrahim Niasse explains that Qabd is an established tradition of the Prophet and the Prophet used to place his right hand over his left hand in his prayers and ordered people to do the

same.

A rider to that, in Hujjat al-Qabidin, the Shaykh maintains that the practice of Qabd does not require argument nor should anybody be balamed for doing it, because it is done to imitate the

Prophet, who did not do otherwise.

ISSUE OF SUNNAH OF QABD AND SADL (FOLDING AND UNFOLDING ARMS IN SALAAT): AN OPEN CHALLENGE BY SHAYKH IBRAHIM NIASSE

Shaykh Ibrahim Niasse left this contentious issue open and he invited anybody who could produce

a single Authentic(Sahih) or Weak(Da‘if) hadith which narrated that the Prophet practiced Sadl (Unfolding of one's arms in salaat).

He promised to give such a person all his books and that of his disciple, Alhaji Uba Rigin of Kano,

Nigeria.

CLARIFICATIONS: ON THE STANCES OF THE SUNNAH AND THE MADHAA'IB (SCHOOL OF LAWS)

The facts still remains that the Prophet Muhammad(SAW) once addressed his followers and told

them;

“observe your prayers as you see me observing it”.

This hadith does not direct any muslim to follow any Imam's (Leader of the School of Law) in his acts of worship, but the Prophet.

None of these Imams of the Schools of Law ever thought of establishing his own school of law

against the sunnah and practice of the Prophet.

It was their students who subsequently immortalize the teaching of their teachers, by establishing

schools of law and named it after them.

It is remarkable that the Prophet did not keep silent on this issue. He said;

“....in prayer, keep your right hand over the left...” ~ Muwatta of Imam Malik, V1 pg.133

It should be understood that of all the four accepted schools of law, namely Hanafi, Hanbali, Shaafi'ee and Maliki schools. It is only Maliki that disapproves the practice of Qabd(Folding Arms)

during the observation of obligatory prayers.

Although, we are not holding Imam Malik responsible for this, in a point of fact, Imam Malik recognised the practices of Qabd as it is contained in his work, Muwatta Maliki.

CONCLUDING REMARK

The attitude of Shaykh Ibrahim Niasse's followers suggests that a Sufi Shaykh does influence his

followers greatly, not only in the esoteric(inner) aspects of Islam, but also in its exoteric(outer), while his decision seems to be final to them.

It also suggests that Sufi followers are only nominal members of any schools of Law to which they

may claim to belong.

*To be continued...on the issues of Raf'u, Basmalah and Quranic recitation on Radio*

LIST OF BOOKS BY:

Khalifa (Dr.) Awwal Baba Taofiq

1. Collection of Eulogy Works of Shaykh Ibrahim {Majmuu'at Ad-Dawawinul sitt} - (Translation)

2. Spiritual Flood (Al-Faydah), by Shaykh Abdul-Qadir ibn Ali An-Nupewy (Zaria) - (Translation of Nurul Faydah al-

Ahmadiyyah fii Mad'hi Ma'adin al-Haqeeqah al-Muhammadiyyah (The Light of Ahmadiyah Spiritual Flood eulogising

the Source of Muhammadiyyah Reality))

3. Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega

4. Rihlat Konakriyah (A trip to Conakry) - (Translation)

5. Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions

6. The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy

7. Al-Khusuusiyah fii Mujadid Tariqah Tijaniyyah

8. Miftahu l Khayrat fi Mad'hi Saahib al-karaamat

9. Who is this Shaykh?

To order for them, contact the author:

Email: babataofiq@yahoo.com

Mobile: +2347034753106