SHAYKH IBRĀHĪM NIASSE (1900-1975) & SHARĪF IBRĀHĪM ṢĀLIḤ (BORN 1939): THEIR BIOGRAPHIES & WRITINGS

By: Professor Rüdiger Seesemann

Journal/Article Title: Three Ibrāhīms: Literary Production and the Remaking of the Tijāniyya Sufi Order in Twentieth-Century Sudanic Africa

Published in: Die Welt des Islams 49 (2009) 299-333, Evanston Illinois.

SHAYKH IBRĀHĪM NIASSE (1900-1975) FROM KAOLACK (SENEGAL): BIOGRAPHY & WRITINGS

Shaykh Ibrāhīm Niasse from Senegal was born in 1318/1900, Niasse claimed supreme leadership of the Tijāniyya at the age of 29. Referring to a saying of Shaykh Aḥmad al-Tijānī, he took on the title of Ṣāḥib al-Fayḍa (“The Possessor of the Spiritual Flood”), implying that he was the eschatological leader whose advent was predicted by Shaykh Aḥmad al-Tijānī and under whose direction “people would enter the path in throngs.” Over a period of twenty years, Niasse was gradually able to gain wide recognition in his capacity as the Ṣāḥib al-Fayḍa and the Ghawth al-Zamān (literally, “Succor of the Age”; i.e., the Supreme Saint of his Time) throughout West Africa. A decisive step in his career was the submission of several leading shaykhs of the Tijāniyya from Mauritania, particularly those belonging to the Idaw ʿAlī, a tribal confederation that was known for its historical role in disseminating the teachings of Aḥmad al-Tijānī south of the Sahara.

By the early 1950s, the Jamāʿat al-fayḍa, or “Community of the Spiritual Flood,” as Niasse’s branch of the Tijāniyya came to be known, was well established throughout West Africa, transcending the boundaries between French and British colonies. While its headquarters remained in the Senegalese town of Kaolack, Northern Nigeria emerged as the region where the Jamāʿa had its greatest numerical strength. This extraordinary expansion was largely due to Niasse’s practice of Tarbiya (“Spiritual Training”), which was based on a few recitation formulas that purportedly allowed the disciple to achieve Mystical Knowledge of God (Maʿrifa) within a short period of time. For millions of Muslims in Sub-Saharan Africa Niasse was the paradigmatic saint, and it is no exaggeration to state that few personalities left a stronger imprint on the understanding and practice of Islam in twentieth-century Africa than Niasse.

One of the factors that facilitated the rapid growth of the Tijāniyya under Niasse’s leadership was his practice of appointing a large number of deputies (muqaddamūn, sing., muqaddam; those allowed to initiate ordinary members into the order), who trained future dispensers of spiritual training who in turn would eventually initiate new disciples into tarbiya. Compared to the earlier, restrictive practice of making such appointments and dispensing such training, this new approach allowed the Tijāniyya to expand dramatically, both in numeric and geographic terms. After Niasse’s death in London in 1395/1975 the Jamāʿat al-Fayḍa underwent a process of decentralization. No single muqaddam was able to replace Niasse in all of his leadership functions. Even though there was a formal successor in Kaolack, Niasse’s hometown, the Jamāʿa became more and more fragmented. Several charismatic figures, some from the first, others from the second generation of Niasse’s disciples, emerged as regional leaders of the Jamāʿa in Sudanic Africa. Among the second-generation leaders is Ibrāhīm Ṣāliḥ (Sharīf  Ibrāhīm b. Ṣāliḥ b. Yūnus al-Ḥusaynī) from Maiduguri, the capital of Borno Province in Northeastern Nigeria.

THE WRITINGS OF SHAYKH IBRĀHĪM NIASSE

Ibrāhīm Niasse’s entry in Arabic Literature of Africa consists of 88 titles, while my own list, which includes individual poems in manuscript form, letters, transcripts of speeches, and miscellaneous pieces such as handwritten notes, comprises 151 items. If we disregard the smaller items and only count the major works and treatises, the number reaches about twenty. The total number of works depends on whether we count each of his diwāns individually, even if published together in an anthology.

Indeed, poetry comprises a large part of Niasse’s oeuvre. He wrote his first work, a rajaz poem titled Rūḥ al-Adab, when he was in his early twenties. While it is impossible to say anything definite about its reception in the 1920s, three decades before it went to the press for the first time, Niasse’s followers later presented this work as the evidence that established his credentials as an accomplished Sufi. Nowadays, the book has a wide circulation, both in the Arabic original and in English and French translations, which are readily available on the Internet.

After Rūḥ al-Adab, Niasse apparently abstained from writing for several years. But immediately following the public announcement of his claim to the position of Ṣāḥib al-Fayḍa in 1929, Niasse entered the most productive period of his literary career. Between 1929 and 1935 he wrote five major works, among them his magnum opus Kāshif al-ilbās ʿan Fayḍat al-Khatm Abī l-ʿAbbās (“Removing the Confusion that Surrounds the Fayḍa of the Seal [of the Saints] Abū l-ʿAbbās [i.e., Aḥmad al-Tijānī]”) and composed numerous diwāns, especially in the Madḥ al-Nabī genre, i.e. Panegyric Poetry in Praise of the Prophet.

Kāshif al-ilbās is not only Niasse’s masterpiece, it is also a Sufi manual of utmost significance as it allows us to identify the strands of Sufi thought that shaped the perception and practice of Sufism in West Africa in the early twentieth century. In addition, the book can be read as Niasse’s justification for his exalted spiritual claims as the supreme leader of the Tijāniyya during his era, publicized at a time when he had just turned thirty years of age. Themes discussed in the book include the notion of fayḍa, the nature of spiritual training (tarbiya), the struggle against the nafs, the merits and rules of dhikr, the necessity and duties of a shaykh, the vision of God, and other related questions. Apparently the first edition of the Kāshif appeared 1936 in Casablanca, but it was not until the 1950s, the second most productive period of Niasse’s literary activity, that the book entered a wider, international market, in the form of a printed edition published by Muṣṭafā al-Bābī al-Ḥalabī in Cairo, a well-known publishing house with a long-standing specialization in Sufi titles. Up to the present day, Niasse’s followers regard the Kāshif as their most important reference.

In 1934, four years after the Kāshif, Niasse wrote another Sufi treatise titled Al-Sirr al-Akbar (“The Greatest Secret”), which, as the title suggests, was not meant for public circulation. Initially, only the closest confidants among the deputies received permission (idhn) to copy the text from the original manuscript. A few decades later, however, copies proliferated and were eventually leaked to outsiders, culminating in the publication of a critical edition of the Sirr by the Nigerian Muḥammad al-Ṭāhir Maigharī in his controversial study that denounced Niasse’s teachings as amounting to polytheism (shirk, lit. “associating partners with God”) and even infidelity (kufr). In order to make his case, Maigharī frequently drew on al-Sirr al-akbar, a collection of esoteric teachings and accounts of mystical experiences that have been controversial throughout the history of Sufism. For instance, in his description of the highest stage of Annihilation (Fanāʾ) Niasse explicitly says, “The one who has reached this position is an infidel (kāfir) according to the sacred law, but he is a true believer according to the higher Reality (Ḥaqīqa), because he has confirmed the truth.”

The disclosure of the Sirr (Secret) and its contentious teachings was definitely against the will of Niasse and his descendants, who saw the spread of such teachings outside the inner circle as detrimental to the cause of the Tijāniyya. However, there is no lack of controversial statements Niasse made in public, especially in the form of poetry. Many of his mystical verses were (and still are) recited at gatherings of his followers throughout West Africa, and written copies were easy to come by, usually in the form of so-called market editions, i.e., photocopied or lithographed versions of handwritten or typewritten texts that were sold in Zāwiyas and Mosques of the Tijāniyya, in bookstores, or by street vendors. The most famous collection is known as al-Dawāwīn al-Sitt, but there are more than a dozen other collections of panegyric poetry, mostly in praise of the Prophet or Aḥmad al-Tijānī. Niasse placed special emphasis on the celebration of the Prophet’s Birthday (Mawlid), and he used to compose a new piece almost every year in honor of this occasion. These poems were then recited by his followers at their annual mawlid gatherings in Senegal, Mauritania, Nigeria, and beyond.

Apart from panegyrics, Niasse cultivated a specific sub-genre of poetry that deserves particular attention: Poetic renditions of his experiences during his travels. Though not travelogues in the proper sense, they are known as Riḥlāt and continue to enjoy huge popularity among his followers. Niasse’s first trip outside Senegal took him to Morocco and the Ḥijāz in 1936-1937, and the report on this trip is the only one he wrote in prose. Three later travels, however, are the subject of long poetic pieces in the rajaz meter: the trip to Guinea, Mali, and Sierra Leone in 1947-1948; the second journey to Mecca in 1951; and the visit to Mauritania and Ghana in 1952. Nafaḥāt al-Malik al-Ghanī (“Breathings of the Self-Sufficient King”) the account of the visit to Guinea and neighboring countries, contains some of Niasse’s most illustrious verses, such as ‘man yuḥibbunī wa-man yarānī fī jannat al-khuld bi-lā buhtāni (“Those who love me and those who see me will dwell in the Garden of Eternity—this is not a fabrication”)’. I have offered a detailed discussion of these verses elsewhere. Suffice it here to say that these verses and their oral performance played a crucial role for the extraordinary spread of the Tijāniyya under Niasse’s direction, as well as for Niasse’s wide recognition as the Ghawth al-Zamān, or the Supreme Saint of his Time. In this context, poetry functioned as an extremely important and powerful medium to spread the message.

Another literary field, though not directly related to Sufism, where Niasse made notable contributions were fatāwā or legal opinions. One of his longest pieces from the early period was a treatise on the question whether alms tax (zakāt) is due for groundnuts, the latter emerging as the major cash crop in the then French colony of Senegal. His answer was negative, sparking a debate among Muslim scholars, some of whom had issued opposite legal opinions. Niasse continued writing legal opinions throughout his career, on topics such as the establishment of Friday mosques, broadcasting the Qurʾān over the radio, moving the so-called Maqām Ibrāhīm within compound of the Kaʿba in Mecca, and others. Perhaps the most widely known is his defense of performing the ritual prayer with the arms folded before the chest (qabḍ ), rather than hanging by the sides (sadl), as was the practice of basically all followers of the Mālikī legal school (madhhab) at the time. Niasse not only explained why he deviated from Mālikī law in this respect, but also developed a general argument against abiding by the rules of one single madhhab, relying heavily on Muḥammad b. ʿAlī al-Sanūsī’s Īqāẓ al-wasnān. By using this reference and elaborating on the question of drawing on different madhāhib, Niasse aligned himself with the Idrīsī tradition, thus making a statement with much wider significance than simply scoring a point regarding a detail of proper ritual performance.

A complete account of the writings by Ibrāhīm Niasse—which is beyond the scope of the present paper—would have to address his letters and transcripts of his sermons. In the interest of space I will limit myself to the remark that these types of writings give deep insights into the relationship between Niasse and his disciples, as well as into the process of knowledge transmission. There is good reason to believe that oral communication was far more instrumental in spreading the teachings of the Tijāniyya (as understood by Ibrāhīm Niasse) than writing and reading. The same also seems to be true for other Islamic sciences. In the case of Niasse, the proliferation of tape recordings of his oral Qurʾān commentary demonstrate the pivotal role played by orality—and not written texts—in the transmission of Islamic and Sufi knowledge. Nonetheless, writing and composing had a huge importance for the career of Ibrāhīm Niasse, as his literary and poetic production allowed him to reach new audiences beyond his immediate environment and enabled him to build his reputation as a Sufi shaykh and scholar.

Ibrāhīm Niasse’s oeuvre allows us to identify him as a refined Sufi as well as a versatile scholar who was able to address the pressing moral, social, political, and legal issues of his time.

Ibrāhīm Niasse’s Kāshif al-ilbās is a Sufi manual written for a Tijānī audience to defend his interpretation of tarbiya and fayḍa, and ultimately with the goal of establishing his credentials as the supreme leader of the order at the time. Ibrāhīm Niasse’s works on poetry and Sufi doctrine replicate the general pattern of Tijānī literature outlined above, but his oeuvre also departs from this pattern insofar as it includes works that address the religious and social challenges of his time. Niasse thus combined the role of the Sufi virtuoso with the role of the Muslim scholar who shows his followers how to maintain their identities as Muslims and Sufis in a rapidly changing world. He frequently exhorted his disciples to become Malāmatiyya, i.e. accomplished Sufis who do not reveal their inward status and live in this world rather than retreating from it. Ibrāhīm Niasse’s literary output is a case in point here: His writings, and especially his poetry, were an integral part of his endeavor to spread Islam and the Tijāniyya. He encouraged the production of market editions of his poems and other smaller works, and he explicitly agreed to the publication of his letters and sermons. During his extensive travels he established contacts with publishing houses in Morocco, Egypt, Algeria, and later even in Paris that later helped to achieve a wider circulation of his works. It is no surprise that many of his writings are nowadays available on the Internet.

SHARĪF IBRĀHĪM ṢĀLIḤ (BORN 1939) FROM MAIDUGURI (NIGERIA): BIOGRAPHY & WRITINGS

Ibrāhīm Ṣāliḥ, ethnically a Shuwa Arab, was born in 1358/1939 in the village of Adidibe in Bornu, near Lake Chad. He studied the Islamic sciences and Sufism with various teachers, but regards Aḥmad Abū l-Fatḥ (d. 1424/2003), an immediate disciple of Ibrāhīm Niasse and a famous representative of the fayḍa in Nigeria, as his Shaykh. During his extensive travels to the Middle East and South Asia, Ibrāhīm Ṣāliḥ amassed an impressive amount of ijāzas (diplomas; lit. “authorization”) in various Islamic sciences from leading Muslim scholars, particularly in the discipline of ḥadīth or Prophetic tradition. In the 1970s, he emerged as a young and energetic scholar and quickly found his way into the Muslim establishment of Nigeria, culminating in his appointment as president of the national fatwā committee in the 1990s.

In the early 1980s Ibrāhīm Ṣāliḥ became a member of a government appointed board of Muslim scholars that was assigned the task to reach reconciliation between different Islamic factions (particularly Sufis of the Tijāniyya and the Qādiriyya brotherhoods against Muslims with Salafī and Wahhābī leanings), whose constant rivalry threatened to undermine political stability in Northern Nigeria. Under Ibrahim Babangida’s rule as president of Nigeria in the late 1980s, Ṣāliḥ was one of the president’s most trusted advisors and regularly gave the Ramaḍān tafsīr in the Grand Mosque of Abuja, the country’s capital. By the early 1990s, Ṣāliḥ had built a reputation as “the leading scholar of Bornu” and began to make frequent appearances at inter national gatherings of Muslims, including the World Muslim League and the Organization of the Islamic Conference. He also became a regular guest of Muslim heads of states and government officials throughout the Islamic world. At the same time he built a large following as a Shaykh of the Tijāniyya not only in Bornu, but also in other parts of Nigeria, as well as in neighboring Chad, the Central African Republic, and throughout the Sudan, with particularly strong support in Darfur, Sudan. In the eyes of his followers, who probably number tens of thousands, his international standing combined with his Sufi credentials granted him the status of the supreme leader of the Tijāniyya at the time.

THE WRITINGS OF SHARĪF IBRĀHĪM ṢĀLIḤ

Judging from his entry in Arabic Literature of Africa, Ibrāhīm Ṣāliḥ is the most prolific among contemporary Muslim writers in Northern Nigeria. Published in 1995, the second volume of ALA attributes 95 pieces to Ibrāhīm Ṣāliḥ. Although I have only seen very few more recent works, it is likely that this number has considerably increased over the last fourteen years. Among the titles in ALA, only seven are listed as having appeared in print; four additional printed works are in my possession. Ṣāliḥ’s opus covers an extremely wide range of topics, ranging from jihād and its role for world peace, the social relevance of zakāt, Islamic banking, to the historiography of Kanem-Bornu.

Out of the 95 items ascribed to Ibrāhīm Ṣāliḥ in ALA II, twenty-five are listed as manuscripts. The bulk of the material is neither referenced as published nor located as a manuscript; presumably, the information about these items comes from Ṣāliḥ himself, from his accessible writings, or from his inner circle. Many titles are vague and do not allow drawing conclusions about the subject matter. Among the titles that do offer clues about the subject, historiographical and biographical pieces stand out, as do works on ḥadīth and sīra, i.e. the biography of the Prophet Muḥammad. Some titles seem to indicate that the work deals with a specific question of fiqh, suggesting that Ṣāliḥ regularly wrote fatwās, dealing with questions such as determining the beginning of the month of Ramaḍān. A handful of items appear to be on Sufism and theology; only one item can be identified as poetry (a single, short qaṣīda, written to commend the work of another Nigerian author). ALA II also lists the manuscript of a lecture Ibrāhīm Ṣāliḥ delivered at the University of Maiduguri in March 1990, where he made the case for the application of sharīʿa law in Nigeria—a demand that was fulfilled a few years later, when Bornu, like most of the states in Northern Nigeria, enacted legislation that introduced sharīʿa law and ḥadd punishments for theft, adultery, and consumption of alcohol.

Ibrāhīm Ṣāliḥ published four major works dealing with Sufism and the Tijāniyya. The first was al-Nahj al-Ḥamīd (“The Praiseworthy Path”), a rather conventional treatise on the rules of the Tijāniyya and the proper conduct of disciples and deputies. In 1984 he wrote his controversial ‘Al-Takfīr akhṭar bidʿa tuhaddid al-salām wa-l-waḥda bayna l-muslimīn fī Nayjīriyya (“The accusation of unbelief is the most dangerous innovation threatening the peace und unity among the Muslims in Nigeria”)’, followed by a polemical rejoinder to the critics of al-Takfīr, published in 1986 under the title Al-Mughīr (“The Assailant”). Last but not least, in 2004 he published the multi-volume ‘Al-Kāfī fī ʿilm al-tazkiya (“Sufficiency in the Science of Purification [of the Self]”)’. Whereas al-Takfīr and al-Mughīr fall into the category of responses to the opponents of the Tijāniyya, the latter work deals on almost 1300 pages with a wide variety of Sufi themes and includes lengthy sections on Prophetic traditions and legal questions, designed to justify Sufi beliefs and practices such as the oath of allegiance (bayʿa), remembrance of God (dhikr), and the purification of the self (tazkiyat al-nafs). The overarching concern of the work is to prove Sufism’s conformity with the sharīʿa and the practice of the first generations of Muslims (salaf). Statements I heard from some of Ibrāhīm Ṣāliḥ’s followers, who praise al-Kāfī as the definitive handbook of Sufism, suggest that the book is about to achieve the status of Ṣāliḥ’s magnum opus.

By writing al-Kāfī, Ibrāhīm Ṣāliḥ transcends the boundaries of the Tijāniyya and presents himself as a scholar who reconciles Sufi doctrines and practices with the sharīʿa, thus claiming the role of a pioneer in the struggle for Muslim unity. 

The recent publication of al-Kāfī notwithstanding, it is striking how little of Ibrāhīm Ṣāliḥ’s literary production falls into one of the three categories of Tijānī literature identified above; even al-Kāfī, although a handbook of Sufi doctrine, has little in common with previous Sufi manuals written by earlier scholarly authorities of the Tijāniyya. Especially the almost total absence of poetry from his opus sets him apart from most of his peers, who regarded (and continue to regard) the composition of verse in praise of the Prophet or major figures of the Tijāniyya as an essential component of their oeuvre. Until the appearance of al-Kāfī, Ṣāliḥ’s distinction as an author was derived first and foremost from his identity as a scholar of Islam in the widest sense, with works covering the core disciplines of the Islamic sciences, including ḥadīth, sīra, fiqh, and occasionally also questions of tafsīr. This is not to say that he failed to nurture ambitions as a Sufi. A short but telling episode, related to me by John Hunwick, the compiler of ALA II and IV who met the Nigerian sharīf on several occasions during the late 1980s and early 1990s, puts Ibrāhīm Ṣāliḥ’s self-perception in a nutshell. Amazed at the latter’s tremendous literary output, Hunwick told him, “You are the Suyūṭī of our times,” to which he responded, “But I want to be the Ghazālī of our times”.

It thus seems plausible that Ibrāhīm Ṣāliḥ wrote al-Kāfī fī ʿilm al-tazkiya—published about a decade after his exchange with Hunwick—in order to fashion himself as a new Ghazālī, and possibly also as Mujaddid or “Renewer of the Age,” a title claimed by both al-Suyūṭī and al-Ghazālī. It is probably no coincidence that the work is divided into four volumes, just like al-Ghazālī’s famous Iḥyāʾ ʿulūm al-dīn was composed in four volumes, too. However, it remains to be seen whether al-Kāfī will indeed help Ibrāhīm Ṣāliḥ to build a reputation similar to al-Ghazālī’s. 

Both al-Mughīr, a massive volume of almost 600 pages, and al-Kāfī are verbose compilations of citations from Sufi, ḥadīth and fiqh works and thus good examples of his encyclopedic approach to writing. Yet, these books, as well as al-Takfīr, are more than the sum of hundreds, or even thousands of quotations. Ibrāhīm Ṣāliḥ does not content himself with the mere repetition of received wisdom, but rather uses the statements of earlier authors as building blocks to advance his agenda of restating Sufi teachings in a way that emphasizes their compatibility with the sharīʿa. In other words, his project is nothing less than the reformulation of Tijānī doctrine, which he apparently sees as an integral part of his larger mission to work for the unity of Muslims. However, as we shall see, the attempt to make certain tenets of the Tijāniyya palatable to his more reform-minded Muslim contemporaries invited objections from fellow Tijānīs, who strongly opposed anything that resembled a revision of what they saw as Aḥmad al-Tijānī's original teachings. Indeed, Ibrāhīm Ṣāliḥ tends to remain ambiguous when he discusses some of the sensitive issues, such as the authenticity of Jawāhir al-Maʿānī or the doctrine of Waḥdat al-Wujūd, but he never fails to use the clearest terms possible when it comes to condemning purported exaggerations or extreme doctrines and practices on the part of Sufis he sees as misguided.

Whatever the future judgment of Ibrāhīm Ṣāliḥ’s contribution to Sufism will be, it is beyond doubt that he succeeded in presenting himself as a modern Muslim scholar, whose writings address themes that relate to Islam’s position in the contemporary world. At least in this respect he follows in the footsteps of Ibrāhīm Niasse.

Ibrāhīm Ṣāliḥ mostly chose reputed publishing houses in the Middle East to disseminate his writings. He seems to have paid significantly less attention to local markets.

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al-Ḥajūjī al-Tijānī

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Selected Letters of Shaykh Ibrahim Niasse: Thirty Letters of Counsel 

From: Jawāhir al-Ma'āni, Kitāb al-Jāmi‘, Al-Jaysh al-Kafīl & Kashf al-Hijāb

Page No: 102 Pages

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SHAYKH IBRĀHĪM NIASSE LITERARY COLLECTION: 50 VOLUMES

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1. Majmū'at at-Ta'areef bi-sh Shaykh Ibrāhīm Niasse (Radiya-llahu to 'anhu) wa Faydatihi wa Muqaddamīhi [An Encyclopedic Biographical Collection of (the Life & Times of) Shaykh Ibrāhīm Niasse, his Spiritual Flood and his Representatives/Deputies] (Collected by Shaykh Muhammad Ibn Abdullah al-Jayjūbī) - Arabic [9 Volumes]

2. Āfāqu-sh Shi'ir 'Inda-sh Shaykh Ibrāhīm Niasse [An Encyclopedic Collection of Poems of Shaykh Ibrāhīm Niasse] (Collected by Shaykh Muhammad Ibn Abdullah al-Jayjūbī) Arabic [6 Volumes]

3. Mawsū‘at al-Athār an-Nathriyya li-Sāhib al-Fayda at-Tijānī ‘Ash-Shaykh Ibrāhīm Niasse al-Kawlakhī (Collection of Prose Writings of the Harbinger of the Tijānī Divine Flood, Baye Niasse) [Compiled by Sīdī Muhammad ibn Abdullah al-Jayjūbī] — 10 Volumes 

4. Fī Riyādh at-Tafsīr lil Qur’ān al-Karīm (In the Meadows of Tafsir/Exegesis for the Noble Quran) - by Shaykh Ibrahim Niasse (Compiled by Muhammad ibn Abdullah Jayjubi at-Tijānī) —Arabic (NEW EDITION [10 Volumes])

5. Fī Riyādh at-Tafsīr lil Qur’ān al-Karīm (In the Meadows of Tafsir/Exegesis for the Noble Quran) - by Shaykh Ibrahim Niasse (Compiled by Muhammad ibn Abdullah Jayjubi at-Tijānī) —Arabic (TWO OLD EDITIONS AVAILABLE [10 Volumes])

6. Lubbu-l Lubbi Fī Shar'h Manzūmat Rūhu-l Adab Limā Hawā Min Hikam wa Adab [The Essential Core: A Commentary on the Poem entitled "Ruh al-Adab (The Spirit of Good Morals)" — Arabic [5 Volumes]. Poet (Author): Shaykh Ibrahim Niasse. Commentator: Sīdī Mūsā Dutse

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SŪFĪ BOOKS (ENGLISH & ARABIC COLLECTION)

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SECTION A: ENGLISH COLLECTION

1. Who is this Shaikh “Shaikh Ibrahim Niasse Al-Kaolacky” [by Dr. Awwal Baba Taofiq]

 2. Handbook for every Tijaniyyat [by Shaikh Ahmad Bello As-Suufi Harazimi]

3. The Qualities and Uses of Zamzam Water (A Scientific & Islamic Exploration) by Abdul-Quadir Adeniyi Okeneye

4. Who is Shaykh Jamiu Bulala (by Ustaz Olanipekun Shittu Tunde)

5. Understanding the Concept of Will-Making in Islam (Fee Manzoori-l-Islam) by Abdul-Quadir Adeniyi Okeneye

 

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

(Hausa-Ajami text & English translation [by Dr. Awwal Baba Taofiq]

7. Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass al-Kawlakhi" - (Translation & Commentary by Dr. Razzaq Solagberu)

8. Qasida al-Hamziyya (Panegyric which contains the Biography & History of Prophet Muḥammad) by Shaykh Muhammad Būsayrī [Translation & Commentary by Ibrahim Jafaru] - Arabic & English

9. Sufism “The Orthodox Path” (At-Tasawwuf “Minhāj al-Qawīm”) [Arabic text & English translations ], by Oseni Aliu Olalekan

10. Facts about Sufism (by Sayyid Ismaheel Abdulrauf)

11. Understanding Sufism: Transcripts of Lectures on Tasawwuf (by Olanipekun Shittu Tunde)

12. Kashif al-ilbas 'an Fayda al-khatm Abi'l Abbas (The Removal of Confusion Concerning the Flood of the Saintly Seal Ahmad al-Tijani), by Shaykh Ibrahim Niasse

13. The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy [by Dr. Awwal Baba Taofiq]

14. Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions [by Dr. Awwal Baba Taofiq]

15. Al-Yāqūtatu-l Fareeda Fī Tariqatu-t Tijāniyyah (The Unique Ruby in the Tijānīya Spiritual Path) — *Arabic Text, English Translation & Commentary* (Written by Sheikh Abdul-Wāhid Muhammad Nazifi. Translated by Jafaru Ibrahim)

16. An Epistle to the World. The Translation of Ayuhā-l Walad (Dear Beloved Son) [Imām Ghazālī] Translated by Abdul-Qadir Okeneye

17. The Prophetic Path (Tariqat al-Nubuwa) — by Abdul-Rashid Ayinla

18. Tahniat (Congratulatory Ode) of Shaikh Ibrahim Niass - *Arabic, English Translation & Transliteration* of Majmuu' Qasaid al-Mawlid of Baye) - (Translated by Al-Hajj Abdul-Quadir Okeneye)

19. *Softcopy* of Numerous Sufi Literature (Arabic & English) - (To be sent via Googledrive)

20. *PDF* Selected Letters of Shaykh Ahmad al-Tijani (25 Letters) & Selected Letters of Shaykh Ibrahim Niasse (30 Letters) - *Softcopies* (PDF)[Translated by Ustadh Talut Dawud (Translator of Jawāhir Al Ma'ānī, Kanzul Masūn and other important Books of the Tarīqa)]

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SECTION B: ARABIC COLLECTION

33. Kashif al-ilbas 'an Fayda al-khatm Abi'l Abbas (The Removal of Confusion Concerning the Flood of the Saintly Seal Ahmad al-Tijani), by Shaykh Ibrahim Niasse

34. Jawāhir ar-Rasā’il al-hāwī ba’ad al-‘ulūm wasīlat al-wasā’il: Collection of Speeches, Lectures & Letters of Shaykh Ibrahim Niasse (Compiled by Shaykha Ahmad Abū-l Fat'hi al-Yarwāwī)

35. Dalā’ilu l Khayrāt - Collection of prayers upon the Prophet  (by Shaikh Sulaiman Jazūlī) - Arabic:  in Hafs Arabic (big size)

36. Mawridu-r Ridā fi-s Salāt 'alā-n Nabiyyi-l Murtadā (Shaykh Hassan Dem)

37. Hizbu Suwar al-Maneehi [Great Protection Prayer] (Composed by Shaykh Gibrīma Nguru)

38. Kanzul Masūn - Collections of Prayers/­Supplications (by Shaikh Ibrahim Niasse) - Arabic

39. Duā'u Ghayatu-l Maqsudatu-l Kubrā (Collected by Shaykh Ahmad Balogun al-Ilāwī)

40. Tadhyeel wa Ta'aqeeb an-Natā'ij wa As'alat al-Hawā'ij fī-s Salāt 'alā-s Sayyid al-Wujūd wa 'alami-sh Shuhūd, by Shaykh Muhammad Gibrīma

41. Jaami'u Salawaat alaa Nabiyy (Sheikh Aliyyu Harazim, Kano)

42. Al-Majmū'u min Da'awatayn (Ad-Da'awat al-Mustajābāt & Sidrat al-Muntahā ad-Dā'een), by Shaykh Muhammad Gibrīma

43.Al-Bayān wa-t Tabyīn ‘anni-t Tijāniyyati wa-t Tijāniyyīn (A Defense & Clarifications on the Tarīqa Tijānīyya & the Tijaniyyas) [by Shaykh Ibrahim Niasse]

44. Al-Yāqūtatu-l Fareeda Fī Tariqatu-t Tijāniyyah (The Unique Ruby in the Tijānīya Spiritual Path) — *Arabic Text, English Translation & Commentary* (Written by Sheikh Abdul-Wāhid Muhammad Nazifi. Translated by Jafaru Ibrahim)

45. Itbaau Tazyeel fi-s Salāt ‘alā-s Sayyidi-l Jaleel [Alayhi wa ‘alā Ālihi-s Salāt mina-llahi-l Jaleel] (by Shehu Gibrīma Nguru)

46. Matrab as-Sāmi‘een an-Nāzireeb fi Manāqib ash-Shaykh al-Hajj ‘Abdullah ibn Sayyid Muhammad wa Ābā'ihi at Tayyibeen at-Tāhireen [by Shaykh Ibrahim Niasse]

47. Diwan Khatab Minbariyya (Shaykha Abdur-Raheem ibn Muhammad)

48. Jihāzu Sārih wa Sā’ihi wa Sābih wal ‘Ākiful Fālihu fī Tawajuhāt bi-Salātul Fātih by Shaykh Muhammad Gibrima Ad-Dāghirī - *Arabic*

49. Al-Burdat al-madeehi(Shaikh Buusayri)

50. Sa'ādat ad-darayni fī Salāt alā Sayyid al-Kaunayn by Shaykh 

Yūsuf an-Nabahānī

51. Natā'ij al-Asfār fī-s Salāt alā-n Nabiyy al-Mukhtār, by Shaykh Ahmad ibn Aliyyu al-Yarwāwī (Abu-l Fat'h)

52. Diwan Fat'hu-r Rahmān fi Mad'hi Sayyid al-Akwān, by Shaykh Ahmad ibn Aliyyu al-Yarwāwī (Abu-l Fat'h)

53. Ahzāb wa Awrād (Collection of Prayers/Liturgies and Litanies) of Shaikh Ahmad at-Tijani - Arabic

54. Jawāhir al-Ma’ānī wa Bulūgh al-Amānī fī Fayd Sīdi Abī-l ‘Abbās at-Tijānī (Jewels of Meanings and the Attainment of Aspirations in the Spiritual Flood of Abu l Abbas Tijānī) by Sīdī ‘Aliyyu Harāzim Berrada - Arabic [Single Vol 1/2]

55. Fī Riyādh at-Tafsīr lil Qur’ān al-Karīm (In the Meadows of Tafsir/Exegesis for the Noble Quran) - by Shaykh Ibrahim Niasse (Compiled by Muhammad ibn Abdullah Jayjubi at-Tijānī) —Arabic [6 Volumes]: OLD & NEW EDITION Available

 

56. Fatihu Rabānī fīmā yahtāju ilayhi l Murīd at-Tijānī, by Muhammad ibn Abdullah at-Tijānī

57. Sa’ādat al-Anām bi Aqwāl Shaykh al-Islām

58. Tabsirat al-Anām fī anna-l ‘Ilma Huwa-l -Imām [by Shaykh Ibrahim Niasse]

59. Raf’u-l Malām ‘Aman Rafa’a wa Qabada Iqtidā bi-Sayyid al-Anām [by Shaykh Ibrahim Niasse]

60. Nujūm al-Hudā fī kawni Nabiyyinā afdala man da’ā ilā llahi wa hadā [by Shaykh Ibrahim Niasse]

61. Tanbīhu-l adhkiyā’ fī kawn Ash-Shaykh At-Tijānī Khātim al-Awliyyā [by Shaykh Ibrahim Niasse]

62. *Majmū’ Rihlāt Ash-Shaykh Ibrāhīm* [Ar-Rihlat al-Hijaziyya al-ūlā, Nayl al-Mafāz al-awd ilā-l Hijāz, Ar-Rihlat al-Kanāriyya wal Kumāshiyya, Ar-Rihlat al-Kunākriyya] [by Shaykh Ibrahim Niasse]

63. Al-‘Ishrīniyya (Dīwān al-Wasā’il al-Mutaqabala fī mad’hi-n Nabiyyi) [by Wazīr Abdur-Rahmān al-Fāzāzī & Imām AbūBakr al-Muhīb]

64. Majmu’ Qasā’id al-Mawlid an-Nabawī (Collection of Poetry of Prophet's Birth) [Compiled by Shaykh Ibrahim Niasse]

65. Tafsīr al-Qur'ān al-'Azīm "lil-Imāmayn Al-Jalālayni" (by Imām Jalālu-Deen Al-Muhalī &  Imām Jalālu-Deen As-Suyūtī) [Warsh  Scripts - 2 Vols]

66. Rūh ul-Bayān fī Tafsīr ul-Qur'ān (10 Volumes Sūfī Tafsīr/Quranic Exegesis) [by Shaikh Ismā'īl al-Haqqī al-Barūsī]

67. Matāliu l Masaraat bi-jalā'i Dalāilu-l Khayrāt by Imām Muhammad al-Mahdī Ibn Yūsuf al-Fāsī

68. Al-Iqtibās min 'Ulūm Ash-Shaykh Ibrāhīm Niasse (Quotations from the Body of Knowledge of Shaykh Ibrahim  Niasse), by Mallam Sukayrij ibn Shaykh 'Abduwa Koki [Kano] - Arabic

69. Lubbu-l Lubbi Fī Shar'h Manzūmat Rūhu-l Adab Limā Hawā Min Hikam wa Adab [The Essential Core: A Commentary on the Poem entitled "Ruh al-Adab (The Spirit of Good Morals)" — Arabic [5 Volumes]. Poet (Author): Shaykh Ibrahim Niasse. Commentator: Sīdī Mūsā Dutse

70. Diyā'u ta'aweel fī Ma'ānī-t Tanzeel [Tafsīr/Qur'ān Exegesis by Sheu Abdullah Fodiyo (4 Volumes)]

71. Āfāqu-sh Shi'ir  'Inda-sh Shaykh Ibrāhīm Niasse [An Encyclopedic Collection of Poems of Shaykh Ibrāhīm Niasse] (Collected by Shaykh Muhammad Ibn Abdullah al-Jayjūbī) Arabic [9 Volumes]

72. Majmū'at at-Ta'areef bi-sh Shaykh Ibrāhīm Niasse (Radiya-llahu 'anhu) wa Faydatihi wa Muqaddamīhi [An Encyclopedic Biographical Collection of (the Life & Times of) Shaykh Ibrāhīm Niasse, his Spiritual Flood and his Representatives/Deputies] (Collected by Shaykh Muhammad Ibn Abdullah al-Jayjūbī) - Arabic [9 Volumes]

73. Ziyādat al-Jawāhir min yawāqīt al-fāzin durari hikamin (Addendum to the Epistles of Baye Niasse) [Compiled by Shaykh Ahmad Abul Fathi] (Arabic)

74. Mawsū‘at al-Athār an-Nathriyya li-Sāhib al-Fayda at-Tijānī ‘Ash-Shaykh Ibrāhīm Niasse al-Kawlakhī (Collection of Prose Writings of the Harbinger of the Tijānī Divine Flood, Baye Niasse) [Compiled by Sīdī Muhammad ibn Abdullah al-Jayjūbī] — 10 Volumes

75. Dawāwīn as-Sitt (Six Anthologies) on Prophetic Eulogy (by Shaikh Ibrahim Niasse)

76. Raf’u-l Malām ‘aman rafa’a wa qabada iqtidā bi-Sayyid al-Anām (by Shaikh Ibrahim Niasse)

77. Nujūm al-Hudā fī kawni Nabiyyinā afdala man da’ā ilā llahi wa hadā (by Shaikh Ibrahim Niasse)

 

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