By: Dr. Abdur-Razzaq Mustapha Balogun Solagberu
Culled from: “An Examination of the Emergence of Faydah at-Tijaniyyah in Ilorin, Nigeria”. [Ilorin Journal of Religious Studies (IJOURELS), Vol. 8, No. 1, 2018, pp. 63-78]
Faydah at-Tijaniyyah (Divine Flood of the Tijaniyyah Order)
A spiritual transformation which the founder of the Tijaniyyah Sūfī Order, Shaykh Ahmad at-Tijani (d. 1815 C.E) prophecised. Shaykh Ibrahim Niyass (d. 1975CE) proclaimed himself to be the person blessed with such position, and spread it across West Africa cities including Ilorin, Nigeria.
تدوم و تبقي مع ظهور طويلة ** و في آخر الزمان تأتي بفيضة
فيدخلها الوري أفاويج رغبة ** لما شاهدوه من لوائح وصلة
Tadūmu wa Tabqa ma‘a duhuri taweelatin ** wa fī ākhir az-zaman ta'ti bi-faydatin
Fayadkhuluhā-l warā afaweeja ragbatan ** limā shāhadūhu min lawa'ihi wuslati
Meaning
1.
(The Tariqah) will continue (to exist) and remain everlasting throughout
the ages. And by the tail end of the
time, the Divine flood (of the Tariqah) would emerge.
2.
Then, people of different
categories would willingly join the fold of the Order (Tariqah) as a result of what might have witnessed in form of
visible (spiritual) connection.
Shaykh Ibrahim Niyāss as the Sâhib al-Faydah
Shaykh Ibrahim Niyāss in 1929 made proclamation of the status, Sâhib al-Faydah as well as Khalifah (Successor) of Shaykh Ahmad at-Tijani. He made the proclamination during the annual Mawlid an-Nabiyy celebration of his father’s family at a village called Kosi near Kaolack in the Republic of Senegal. He was eventually recognized by the people as such4, to the extent that the leadership of the Central Zawiyah of the Tijaniyyah in Fez, Morocco under the headship of Sayyid Abdus-Salam Sayyid in 1930s went to Kaolack, Senegal on a homage visit where all the insignia of office of Khilafah were submitted to him. These include a walking stick, a pair of sandals, a book of special prayers and awrād5.
Through the invitation of Emir of Kano,
Al-hajj Abdullahi Bayero (d. 1953), Shaykh Ibrahim visited Kano, Nigeria for the first
time in 19376.
Although, Rüdiger Seesemann suggests that the visit took place in 19457. Whatever may be the date of the visit, the Faydah at-Tijaniyyah through Shaykh Ibrahim Niyass spread from Kano to other cities in Nigeria including Ilorin.
Emergence of the Faydah at-Tijaniyyah in Ilorin and its sustainability in the city
As matter fact, many works have been written on the Tijaniyyah Sūfī Order in Ilorin, such works include “An Appraisal of the Different Tijaniyyah Sūfī Groups in Ilorin, Nigeria8.
The history of Tijaniyyah in Ilorin is also examined in a paper entitled: “An Examination of the Emergence of the Tijaniyyah in Nigerian9, as well as in a book titled: Icon of Mystics Shaykh Ibrahim Niass al-Kawlakhy10.
Faydah at-Tijaniyyah
Faydah at-Tijaniyyah is a spiritual
transformation which Shaykh
Ahmad at-Tijani, the founder of the Tijaniyyah
Sufi Order between 1809 and 1815CE predicted to emerge in his Sufi Order11,as contained in
the work of Muhammad at-Tayyib as-Sufyani (d. 1843-44) on a collection of
speeches of Shaykh Ahmad at-Tijani (1737 – 1815). The statement runs thus:
"تأتي
فيضة علي أصحابي حتي يدخل الناس في طريقنا أفواجا تأتي هذه الفيضة والناس في غاية ما يكونون من الضيق و الشدة"12.
Meaning:
Divine flood would come upon my
companions, and people would be joining our order in multiple groups. This
divine flood would come when the people are in their almost state of distress
and hardship13.
The term Faydah
is philologically derived from an Arabic word Fada meaning “to overflow, flow over, to inundate, flood, and
deluge”14 while Fayd is
translated to mean flood, emanation and plenty” and its plural is given as “Fuyud15. Technically, the
term can be explained as spiritual illumination which the companions of Shaykh
Ahmad at-Tijani would experience16. The fact that the statement of as-Sufyani does not contain a specific
time when the Divine flood (Faydah)
would emerge made the issue of Faydah
at-Tijaniyyah to be controversial and attractive as many members of the Tijaniyyah Order Futi who had attained
greatness in the Order lay claim to it. For instance Shaykh cUmar alFuti
(d. 1864CE) supplicated to Allah to make him the flag bearer of the Faydah17. In identical with that, Shaykh Muhammad al-Hafiz b.
Khayr al-cAlawi proclaimed himself as the flag-bearer of the Faydah18.This accounts for
the reason why Muhammad Tahir Maigari, suggests that the Sahib al-Faydah (the flag bearer of the Faydah) is not a single person19, because many scholars
had proclaimed it to themselves. The suggestion which Muhammad al-Murtani
refutes explaining that multiple candidates for the post does not indicate that
there are multiple flag bearers for the Faydah20.
Andrea Brigaglia explains the various meanings of Faydah, as cited by Seesemann21.
The term contains a
spiritual element, which manifests itself is the experience of gnosis, it has a
spatial aspect that refers to the expansion of the Tijaniyyah both numerically and geographically, it has implications
for Sufi teachings because Faydah leads to the dissemination and
Deeping of esoteric knowledge; and it has social ramifications because esoteric
knowledge becomes accessible to large groups of people…22
The emergence of Faydah at-Tijaniyyah through Shaykh
Ibrahim Niyass gave the Niyass family an edge over other rival Tijaniyyah branches in Senegal, They
include cUmarians led by
Sayid Nuru Tall, a grandson of Shaykh Umar alFuti with its Zawiyyah in the Senegal valley24. Added to that, a
movement was founded out of the Faydah
which is called Jamcat
al-Faydah (movement for the Divine flood) and by 1931 April, he founded a
new settlement called alMadinah, while
between May – June 1931 he completed his celebrated work on the Divine Flood
entitled: Kashif al-Ilbas can
Faydah al-Khatm Abu cAbbas (Removing the confusion surrounding
the flood of the seal Abu-cAbbas)25,where he demonstrate
his deep knowledge of Sufism26such as Tarbiyah.
Tarbiyah:
Tarbiyah from Sufi perspective is considered as a
system whereby a Sufi novice (Murid) strives to attain spiritual
upliftment of knowing God properly27.The purpose of Tarbiyyah is the control as well as the
purification of soul and consequently becoming gnostic28. Tarbiyyah under Shaykh Ibrahim Niyass is further
explained by Imam Hasan Cisse (d. 2008) to mean the Sufi disciple traverses the three stations of religion. These are
submission (Islam), faith (Iman), and perfection (Ihsan)29.
The reform introduced by Shaykh Ibrahim Niyass as flag bearer of Divine Flood is not restricted to the issue of Tarbiyah alone, it also includes the practice of Qabd (fold of arms on one’s chest while offering ritual prayers). Recitation of Basmallah along with the Surah al-Fatiah during the performance of rituals prayers. Added to that is the mode of observing rituals of the order such as Wazifah which was commonly observed in the morning or afternoon hours, but through the reform of the Wazifah Shaykh Ibrahim is now being observed between Maghrib and cIsha‟ prayers.30 Despite the opposition faced by Shaykh Ibrahim Niyass as predicted by Shaykh Abdullahi al-Hajj al-Alawi31 he was eventually accepted as Sahib al-Faydah (flag-bearer of Divine Flood). The Faydah which emerged in the hands of Shaykh Ibrahim Niyass later became an international strong movement, which some governments perceived its activities as a treat. A typical example was the Government of Northern Nigeria. By the Government removed the grand Khalifah (Caliph) of Shaykh Ibrahim Niyass in Nigeria, Khalifah Muhammad Sanusi, (d. 1991) as emir of Kano in 1963.
Shaykh Ibrahim continued to visit Nigeria as he used to do till the Government considered his visit as security threat to the Nation and based on that, he was banned from visiting the region32. The ban was lifted when General Yakubu Gowan came to power as Nigeria Military Head of State in 1966. The Faydah movement of Shaykh Ibrahim is now perceived as a global religious movement which has spread throughout West Africa and even Nile valley and parts of Asia, Europe, the United States and few countries in South America.33
Faydah at-Tijaniyyah in Ilorin
Sequel to the acceptance of Shaykh
Ibrahim Niyass as both the Khalifah (successor) of Shaykh
Tijani and Sahib al-Faydah by the
people, many people were attracted to the Shaykh globally. He was even viewed by Shaykh
Adam Abdullahi al-Ilorī (d. 1992) as a great scholar of the Tijaniyyah Sūfī Order who has the
largest followers in West Africa. According to him, his disciples and followers
visited him annually and preferred to perform pilgrimage (hajj) to Makkah with
him, and if possible, to travel with him to Makkah in the same plane. He added that
they always invited him to their respective places34.
Certain factors
might have been responsible for its emergence.
Factors Responsible for the Emergence of Faydah at-Tijaniyyah in Ilorin
The eagerness of some
adherents of the Tijaniyyah Order to
meet with the Sāhib al-Faydah and Gawth
az-Zamân, (Succor of the Age) in line with the prophecy of Shaykh
Ahmad at-Tijani on the appearance of flag-bearer of Divine flood of his Order:
By the time Shaykh Ibrahim Niyass claimed to be Sāhib
Faydah, many adherents of the Tijaniyyah
Order were interested in meeting with him. Further to that, oral tradition in
the city of Ilorin speculated that it was even assumed that by the time the
Divine flood would emerge, it would be in the hands of Ilorin scholars,
considering the number and caliber of Sūfī
scholars produced by the city it was even speculated that in anticipation
of that, Shaykh Abdus-Salam Baba Arugbo Oniwiridi (d. 1942 CE) named one of his children
Ibrahim (d. 2013)35.
Another factor that
contributed to the emergence and the spread of Faydah at-Tijaniyyah (The Tijaniyyah
Divine Flood) in Ilorin was the role placed by some disciples of Shaykh
Ibrahim Niyass who used to propagate and advertize the issue of Faydah at-Tijaniyyah in Ilorin.A
particular reference has to be made to the role played by Shaykh Hadi of Murtania who was
a Liaison Officer of Shaykh Ibrahim Niyass in Nigeria.
Many other scholars contributed in one way or the other to the emergence of Faydah at-Tijaniyyah in Ilorin through different means. For instance, during their visits to Ilorin, they always organize public lecture which is termed Majlis. At the Majlis, they usually advertise Faydah at-Tijaniyyah, by justifying the emergence of Shaykh Ibrahim Niyass as Sahib al-Faydah. Furthermore, legitimacy are given to all the activities of the Shaykh. Occasionally they discuss issues from esoteric perspectives. The current researcher was present at a Majlis Oja-gboro, Zawiyah of at Shaykh Isa Oloro (d. 1980), where Shaykh Hasan Dem, presented Surah Fatiah (chapter one of the Glorious Qur’an) as a replica and summary of the Glorious Qur’an.
The researcher was also present at a Majlis held at the house of Khalifah Bello Folohunsho, Asunara when Shaykh Tijani Niyass (former Khalifah of Shaykh Ibrahim), educated the congregation of the Tijaniyyah on the significance of three Sufi spiritual steps known as Takhaliya (renunciation), Tahaliya (embellishment) and Tajjaliya (theophany).
Some of the
lectures delivered by the scholars are later published in a book form a typical
reference is a lecture once entitled Hujjat
Wadihah (Plain proof) delivered by Shaykh Sani Awwal (d. 1977) at Madinat Faydah at-Tijaniyyah Abayawo
Ilorin in 197636.
The efforts of some Ilorin Tijanis living outside the city, such as Shaykh Abū Bakr Miskin Tinubu (d. 1991), whom Shaykh Ibrahim Niyass who nicknamed him Siddiq al-Akbar al-Miskinbillah during the visit of Shaykh Ibrahim Niyass to Ghana in 194937.
As well as the
commitment of some Muqaddamun of Tijaniyyah in Ilorin who tried to see
that the notable among them were Shaykhs Muhyideen Alabidun (d. 1972), Aliyu Jabata
(d. 2009), Yusuf Ayinla Irenwami (d. 2012), Abdul-Wahab Ita-Ore (d. 2007), Isa
IleAbudu, Oja-Oba Ilorin (d. 1968), Ibrahim Okesuna (d. 2012), AbdulQadir Waliy
of Popo-Igbonna (d. 1996), Mallam Balarabe of Oja-gboro (d. 1984), Abdullahi
Baba Taofiq (d. 2005)38 and a host of many others. These Sūfi
masters later formed a committee on the actualization of Shaykh Ibrahim Niyass visit in
1963.39
The interest of the Emirs of Ilorin on the Tijaniyyah matters is another factor that accounted for the emergence and survival of the Faydah at-Tijaniyyah in Ilorin. History had it that the Emir of Ilorin, Mallam AbdulQadir Bawa, the 8th emir of Ilorin between 1919 and 1959 was the first to initiate the move for the visit of Shaykh Ibrahim Niyass to Ilorin.
He sent a delegate with a letter in 1958 to Shaykh Ibrahim Niyass through some of Shaykh’s disciples such as Shaykh Abdullah Yusuf Lokoja (d. 2015), requesting the Shaykh to visit Ilorin.
But before the letter got to Shaykh Ibrahim Niyass, the Emir had died and a new
Emir, Al-hajj Zulu (Dhul-Qarnayn) Muhammad Gambari (1959 – 1992) had emerged.
Therefore when the Shaykh decided to respond to the request, he wrote the letter to the new
Emir, assuring him that Insha-Allah,
by his next visit to Nigeria, Ilorin would be among the first cities to be
visited44. It came to reality in 1963.
During the visit, most notable Islamic scholars in the city recognized the leadership status of the Shaykh. Reference can be made to a grand reception which Shaykh Kamaldeen al-Adabi (d. 2005) organized for him under the auspices of Ansaru al-Islam Society of Nigeria. At the reception, Shaykh Ibrahim Niyass gave the society a slogan, Ilāl Amam (Ever forward) which the society adopts. He even identified himself with the society.41
Added
to that, another Ilorin Scholar and aSūfî
master, in person of Shaykh Abu Bakr Salahudeen Agbarigidoma (d. 2001)
composed Ode of nineteen stanzas on the parts of it read thus:
Meaning:
1.
With the name of Allah, the
Lord of the Throne I commenced the expressing of what caused my mind to be
terrified.
2.
It was Shaykh Ibrahim (Niyass) that
made my mind to be grievous as he had made me to become anxious.
3.
We are the people who are
ignorant about his shining sun, but now, we are familiar with it and had taken
cognizant of it.
4.
That is (Shaykh) Ibrahim, Kaolack is his
domain. His voice has reached in a
comprehensive manner both East and West.
5. Surely His shining sun had appeared in the land of Kaolack and its light has reflected throughout the horizon with full curiosity.
Similarly, another Sūfī master, a leader of Hamahullah group of Tijaniyyah in Ilorin Shaykh Ahmad Abdullahi Folorunsho Fagba (d. 2008
CE) also composed panegyric poems in honour of Shaykh during the said visit. Here is an extract from the Ode.
1-
Succor of the age, father of
men, Kaolack (Senegal) is his birth place (yet) his lineage is traced to cAdhân (the lineage of the
Prophet).
2-
He who doubts (the spiritual
status of) Shaykh Ibrahim, surely he is an insane, He who denies (the sainthood of)
Shaykh
Ibrahim has gone astray.
3-
(Oh my brothers and sisters)
strive with your wealth, body and soul to welcome the noble person (Sharif) the Vicegerent of Shaykh
(Ahmad) at-Tijani.
4-
He who professes Islam and has
never met the great Shaykh (Ibrahim Niyass), such person is
non-entity, so he has no excuse (for not knowing him).
Meanwhile Shaykh
Ibrahim, during his visit to Ilorin visited the graves of fore runners of the Tijaniyyah Order in Ilorin. Those
included Shaykh
AbdusSalam Oniwiridi, Shaykh Abdur-Rahman Alabidun, Shaykh Sa’adu Ajikobi among many
others. Inall the palaces visited by the Shaykh the Majlis
was emphasis on acquisition of knowledge and presented it as the only tool for
the progress of the Muslim Ummah in
this world. He also emphasized the issue of pan Islamism.
The Aftermath of Shaykh Ibrahim’s Visit to Ilorin:
With the visit of Shaykh Ibrahim Niyass, Ilorin became one of the cities to be referred to as city of people of Divine Flood (Madinah ahl-Faydah). The teachings of Shaykh Ibrahim Niyass are adopted by his followers in the city. The teachings include Tarbiyah (spiritual training), recitation of Basmalah (Bismillahi ar-Rahman ar-Rahim) while reciting Surat al-Fâtihah (chapter one of the Glorious Qur’an) during the performance of ritual prayers, the practice of Qabd (folding of arms on one’s chest while offering ritual prayers, among many others44.Some of these practices were not popular among the people of Ilorin by then. For instance, the issue of Tarbiyah was not understood by some of the members of Tijaniyyah Order. A number of them viewed it as a spiritual exercise specifically reserved for aged people. Similar to that is the practice of Qabd which was condemned by many people of Ilorin by then. All these put the issue of Faydah at-Tijaniyyah in dilemma. Sequel to that, many followers of Shaykh Ibrahim Niyass in the city were stigmatized45. That notwithstanding, efforts are made to sustain the Faydah at-Tijaniyyah in the city.
Sustainable Strategy of Faydah at-Tijaniyyah in Ilorin
With the emergence of Faydah at-Tijaniyyah in Ilorin, certain sustainable strategies for
the Faydah at-Tijaniyyah in the city
are taken. They include the followings:
Hosting some Disciples of Shaykh Ibrahim Niyass: A sustaining factor on Faydah
at-Tijaniyyah, in Ilorin is by hosting notable leaders of the Tijaniyyah
Order, especially
senior disciples of Shaykh Ibrahim Niyass. For illustration, in 1950s,
theTijaniyyah Zawiyah in Adangba used
to play host to many senior disciples of Shaykh Ibrahim Niyass, despite the fact that most
members of the Zawiyah by then had
not appreciated Faydah at-Tijaniyyah.
It was through the Zawiyah that some
members of Tijaniyyah in Ilorin came
to know about the emergence of al-Faydah
at-Tijaniyyah46.
Similarly, Al-Hajj Audu
Kondemu (Condemned)47 of Ita-Ajia, Ilorin also hosted Sayyid Imam
Aliy Cisse (d. 1982) the Khalifah and
scribe of Shaykh Ibrahim Niyass, during his visit to Ilorin in August, 1969.
Later, Al-hajj Bello Folorunsho (d. 1998) who had been living outside Kwara
State returned to Ilorin and was appointed the President of Tijaniyyah Sūfi Order in Ilorin and its
environs.48 His house served as guest house for many Tijaniyyah leaders from within and
outside Nigeria, where Majlis used to
be held on different aspects of Faydah49.
He was later appointed Khalifah of the Tijaniyyah in Kwara State by Shaykh Ibrahim Niyass50.
International Mawlid
Celebrations
Another factor responsible
for the survival of Faydah at-Tijaniyyah
in Ilorin is the National and International Mawlid
celebrations. In 1994, members of the Reformed Tijaniyyah in the city of Ilorin hosted Annual National Mawlid Celebration of Shaykh
Ibrahim Niyass where many dignitaries from both within and outside Nigeria,
including some off-springs of Shaykh Ibrahim Niyass likeShaykh Abdullah Niyass (d. 2001)
the eldest son and the then Khalifah of the Shaykh were in attendance. The
10th Emir of Ilorin Mallam Aliyu Abdul Qadir (1992-95) joined the Tijanis in hosting the programme as
Al-hajj, Ibrahim Sulu Gambari the present Emir of Ilorin joined the Tijaniyyah to host 2017 International Mawlid Celebration of Shaykh
Ibrahim Niyass.
Activities outside the Zawiyah
Members of the Reformed Tijaniyyah made and still continue to make use of certain activities outside their Zawiyah, to advertise the Faydah atTijaniyyah in the city and its environs as a means of sustaining and spreading the Faydah. A typical examples are Majlis for different ceremonies such as naming, marriage and funeral ceremonies. All are done in accordance with the teachings of the Shaykh. Similar to that is chanting of Allah’s name such as Lâillah illa Allah in the streets. This was more pronounced when people like Shaykh Abū Bakr Yusuf Agbade, a civil servant, who had been living in the far North of the country relocated to Ilorin when the state was created 196751.
Being a strange things seeing adults and
elders chanting Allah’s name along the streets, the act attracted the attention
of the youths who began to follow them and even imitate them, while some people
perceived them as beggers because their activities resembled that of the
beggers.52
Another activity of the Tijanis which sustain the Faydah at-Tijaniyyah in the city of Ilorin was the recitation of one of the works of Shaykh Ibrahim Niyass entitled: ad-Dawāwin as-sitt53.
The
work exposes members of the order in particular and the general public as a
whole to the Shaykh Ibrahim Niyass’ thought on Prophet Muhammad. The act also unites
members of the order as they used their gathering to co-ordinate themselves.
Influence of Some Works of Shaykh Ibrahim Niyass on the
People
The contents of some works of Shaykh Ibrahim Niyass have significant influence on the people of Ilorin. They plays positive role to the survival, sustainability and spread of Faydah at-Tijaniyyah in the city. For instance, a large number of Tijaniyyah youth who are talented committed into memory a large portion of the Diwân of Shaykh Ibrahim Niyass together with other works of the Shaykh such as Tahni'ah54.
They
form the habit of reciting these works with different tones at various
occasions like Mawlid celebrations,
naming and marriage ceremonies.
Added to that, some works of Shaykh Ibrahim Niyass are translated into various languages. For instance, Risâlah at-Tawbah, as one of the last works of the Shaykh that refuted the allegation that the Shaykh abandoned the Tijaniyyah Sūfī Order, was worked upon as an academic work and later published in a book form55.
Related to that is another book Ruh al-Adab which is believed to be the first work of Shaykh Ibrahim Niyass was translated into both English and Yoruba by two senior Muqaddamūn of Tijaniyyah in Ilorin, i.e. Shaykh Abū Bakr Yusuf Agbade and Shaykh Aliyu Jabata (d. 2009) respectively.56 Similarly, Abū Bakr Ishaq Imam Otte translated the work Tahni‟ah into English57.Likewise, Awwal Baba Taofiq (d. 21st February, 2018) translated Ad-Dawawin Sitt58 into English among many others.
These works expose the
public to the thoughts of the Shaykh.
Education
Another factor that can be
considered to have contributed to the survival of Faydah at-Tijaniyyah movement in Ilorin is the educational factor.
For illustration, there emerged some anti-Faydah
groups, who criticized some of the reforms introduced by Shaykh
Ibrahim Niyass such as observance of ritual prayers by Qabd. Education was the method adopted to solve the problems. For
instance, when the problem of Qabd
and anti-Qabd came up in 1960s some
mosques in Ilorin banned those observing their ritual prayers by Qabd. Then houses of some Reformed Tijanis became educational centres where
they took lessons on Faydah at-Tijaniyyah
matters. A typical example was the house of Shaykh Imam Aliy Jabata59.
Related to that was in 1978, when some anti-Sufi groups advanced to Ilorin with
their anti-Sufi activities, the major
Sufi Orders in the city i.e. Qadiriyyah and Tijaniyyah, met and responded to the criticism, each Sufi Order was represented by a group,
to produce a book entitled: Rafc
ash-Shubhat camafi Qadiriyyah wat-Tijaniyyah mina Shatahat60.
Shaykh
al-Hajj Muhammad Ibrahim an-Nafawi, Shaykh Imam Aliy Jabata headed the Qadiriyyah and Tijaniyyah groups respectively. Added to that, when the Mawlid celebration among the Sufis was criticized, people like Shaykh
Sulaiman Faruq al-Miskinbillah Onikijipa responded by writing a book61,
where he educates the public on it. The combined effect of all these is that, Faydahat-Tijaniyyah in Ilorin was
sustained through different means such as education.
However, with the emergence
of Faydah at-Tijaniyyah in Ilorin,
there emerged a principle problem which almost destroyed the pure teachings of Sūfīsm and spiritual training of Shaykh
Ibrahim Niyass itself. The problem is on the behaviour of some of the Tijanis who, having undertaken spiritual
training (Tarbiyah), would feel too
big to observe some basic principles of Islam, especially, the observation of
five daily ritual prayers. Y.A. Quadri describes such people as the enemies of
Islam because they “often abandon Islamic rites completely”. According to him,
the only thing which they do is constant chanting of Dhikr62.This group of people perhaps, are not aware that
Islam cannot be party to Tasawwuf
that loses itself to Sharicah
and taken liberties with it63. This group can be considered as
pseudo-Sūfīs, those whom Shaykh
Ibrahim Niyass had once disassociated himself from. This is contained in a
letter entitled: Risâlah Ash-Shaykh Alati Arsalahâ lla Ba‘d al-Ikhwan. This letter also forms part
of the contents of a book entitled Kitāb
Jawāhir ar-Rasul under a sub-topic Majdhub
Iam Yaslik wa Sâlik lam Yajdhub64. Here is extract of the
contents of the letter.
“Whoever claims to belong to
us and engages in anything which is contrary to the pure noble Sharicah by setting aside the
forbidden things and leaving undone what is obligatory on him, God and you are
my witnesses that I do not have anything to do with such a man. i.e. those who
violate His (God) order, be cautioned so that they are not met with trail of grievous
punishment. Repent to… God, all of you, Oh believers”.65
A Tijaniyyah group called Da'irat
al-Jaacfariyyah (Jacafar‟s
circle) is the reference point of Shaykh Ibrahim Niyass. The group exists in Ilorin
under its headship, Muqaddam Zakariya Alanamu.
It continues to claim part of Faydah movement,
even through some Tijaniyyah Sufi
masters such as Shaykh Nur Fayd, a senior notable Tijaniyyah leader in Ilorin,
and even Muqaddam Muhammad Awwal Ibrahim Balogun of Popo-Giwa Compound, Ilorin
who changed the name of his Zawiyah from
Ja‟afariyyah to Zawiyat Istiqamat walIstijabat Faedat Tijaniyyat Popo-Giwa, Ilorin
among many others66, all these scholars do not recognize it.
The matter is not totally
restricted to that alone, one would note that some of these Pseudo-Sūfīs and another group known as people
of theosophy or “ahl-Haqiqah”. They
claim to have the reality knowledge of Allah, as a result of that, they are of
the habit of uttering the word “Allah” on any object. With their attitude and
action, it can be stated that they can no longer be part of Faydah movement. They contradict the
stipulated teachings of Shaykh Ibrahim Niyass on the teachings of Tarbiyah, who stipulated that a perfect Sūfī novice who undertakes spiritual
training (Tarbiyah) must be both
outwardly sober (Salik) and inwardly
drunk or ecstatic as (Majdhub) as the Shaykh declares.
Meaning:
Two (types of people) do not belong
to me or to the path in any way; someone who is enraptured and does not tread
the path, and someone who treads the path and does not get enraptured.68
Meaning that a perfect Sufi novice should be both sober and
ecstatic in his attitude and actions but his sobriety should be more
pronounced. With this declaration of Shaykh Ibrahim Niyass, a distinction is made
between the true followers of the Shaykh and the self-acclaimed followers. The fact
that he had disowned those who fail to follow his spiritual training, such Sufi are not members of Faydah movement even if they claim to
be.
Conclusion
Faydah at-Tijaniyyah as a spiritual transformation in the Tijanniyah Sūfī Order which was
prophesied by the founder of Tijaniyyah
Order himself, Shaykh Ahmad at-Tijani. Many
notable Tijaniyyah Sūfī masters
proclaimed it to themselves, before Shaykh Ibrahim Niyass made the proclamation and
people accepted him as such. Since then, the Faydah at-Tijaniyyah has continued to spread to many cities in the
Muslim World including Ilorin Kwara State of Nigeria. And currently it has
become International Religious Organization with members in many countries of
the globe. Certain factors are responsible for both the emergence and spread of
Faydah at-Tijaniyyah in Ilorin. With
such development, there emerged some impostors or pseudo Sūfīs, who cannot be considered as followers of Shaykh
Ibrahim Niyass as they fail to abide by the teachings of the Shaykh.
Going by the facts
enumerated above, one may wish to recommend the need for the member of the Faydah movement in the city to establish
more Sufi Academic Centres where
anything related to Sufism will be taught and discussed. Effort ought to be
made at both national and global levels to have university under Faydah movement where a department or a
unit will be dedicated for Sufism.
Through these, the survival of Faydah at-Tijaniyyah would be continued and sustained.
By: Dr. Abdur-Razzaq Mustapha Balogun Solagberu
Notes and References
1.
Sayyid Muhammad at-Tayyib
As-Safyân, Al-Ifadat al-Ahmadiyyah
limurid as-Sa‟dat al-Adabiyyah (Cairo, 1389/1968), 46 – 7
2.
Muhammad Fatih An-NazifiYāqutatu al-Farīdah (Cairo, Nigeria,
Zakariyah Salghâwi, n.d), and Ad-Durrat
alKharidah Sharh Yalutatu alFaridah, 1 – 4 (Dar-fikr, 1978).
3.
Muhammad Faith An-Nazif, Yaqutatu al-Faridah…, 5
4.
Haml Muhammad al-Awwal, Bushra al-ahbab wal-Khulan wahayat ghawth
Zaman Ash-Shaykh Ibrahim Niyass, (Lagos, Nigeria, Koyacum
Enterprises n.d.), 9
5.
Y.A. Quadri, “The Tijaniyyah in Nigeria: A case study “unpublished
Ph.D. Thesis, Department of Arabic and Islamic Studies, University of
Ibadan, 1981, 194 – 5. See also Abu Bakr cAtiq, Al-Jawāb al-Akhālis as-Samincalâ
wathiqat al-Hajj Ahmad Abdl Karim (Kano-Nigeria, Northern Maktabat Printing
Press, n.d.), 2.
6.
John, N. Paden, Religion and Political Culture in Kano (Berkeley),
University of California Press, 1973), 68-99.
7.
Rüdiger Seesemann, The Divine Flood; Ibrahim Niasse and the
Roots of a Twentieth Century Sūfī Revival, (New York, Oxford University,
Press, 2011), 185.
8.
Abdulr-Razzaq Mustapha Balogun
Solagberu “An Appraisal of the Different Tijaniyyah
Sūfî Groups in Ilorin Nigeria” in Alore;
Ilorin Journal of the Humanities, Faculty of Arts, University of Ilorin,
Ilorin Nigeria, 18, (2008), 98-115.
9.
Y.A. Quadri “An Examination of
the emergence of the Tijaniyyah in
Nigeria” in Journal of the Nigerian
Association of Teachers of Arabic and Islamic Studies, II(2), (1983),
76-86.
10.
Khalifah Awwal Baba Taofiq, Icon of Mystics Shaykh Ibrahim Niass AlKawlakhy (Ilorin-Nigeria,
Khadim Hadratul Shaykh Publications, 2008), 141 – 144.
11.
Rudiger Seesemann, The Divine
Flood…, 3
12.
Muhammad al-Tayyib -as-Sufyani,
Al-Ifadah al-Ahmadiyyah limurid asSacadah
al-Abadiyyah, (Cairo, 1389AH/1968)
13.
Rudiger Seesemann, The Divine
Flood… p. 735 p. 3 see also Zachary Wright, Muhtar Holland & Abdullahi
Okene (Trans.) The Removal of Confusion
Concerning the Flood of the Saintly Seal Ahmad at-Tijani A Translation of
Kashif al-Ilbas an-Fayda al-Khatm Abi al-Abbas by Shaykh al-Islam Al-Hajj
Ibrahim Abd-Allah Niasse (Kaolack, Al-Imam Shaykh Tijani Ali Cisse, 2011),
59
14.
J. Milton Cowan, (ed.) Hans Wehr, A Dictionary of Modern Written
Arabic (Beirut, Libraries Duliban & London, Macdonald & Evans Ltd.,
1974), 734.
15.
J. Milton Cowan, (ed.) Hans Wehr…, 735
16.
Rudiger Seesemann, The Divine
Flood… p. 3 see also Zackary Wright The
Revomal …, 59
17.
Shaykh
Ibrahim b. Abdullah Niyass Al-Kawlakhi,
Kashf al-Ilbas an-
Faydah
Khatim Abil Abbas (Cairo Sharkat Maktabah Wal
Mtabacat alMustafa al-Babi al-Italabi, 1959), 53
18.
Shaykh
Ibrahim b. Abdullah Niyass Al-Kawlakhi,
Kashf al-Ilbas…, 53
19.
Muhammad Tahir Maigari, Ash-Shaykh Ibrahim Niyass as-Sinighali Hayatutu, wa
Arahhu wa tacalimuhu (Lebanon, Beirut, Dar al-Arabiyyah 1399/1979), 302-303
20.
Muhammad b. Abdullahi al-Murtani, Ar-Radd
bil Hadith wal Qur‟an cala Mafi Kitab Maigari an-Naijiri min az-zur
wal Buhtan (Kano, Nigeria Zawiyahahl-Faydah
at-Tijaniyyah, n.d.), 312-6
21.
Rudiger Seesemann, The Divine
Flood… 48
22.
Anderea Brigaglia, “The Fayda Tijaniyyah of Ibrahim Niyass”
Genesis and Implication of a Sufi
Doctrine” as cited by Rudiger Seesemann, The Divine Flood…, 48-9
23.
Rudiger Seesemann, The Divine
Flood…, 4
24.
John N. Paden, Religion and Political Culture…, 94
25.
Rudiger Seesemann, The Divine
Flood… p. 4 see also Y.A. Quadri, “The Tijaniyyah
in Nigeria….”, 191
26.
Rudiger Seesemann, The Divine
Flood… p. 49. See also Y.A. Quadri
“The Tijaniyyah
in Nigeria…”, 192
27.
Y.A. Quadri, “The Tijaniyyah in Nigeria….”, 175
28.
Y.A. Quadri, “The Tijaniyyah in Nigeria….”, 134
29.
Rudiger Seesemann, The Divine
Flood…, 87
30.
Y.A. Quadri, “The Tijaniyyah in Nigeria….”, 230 – 242.
31.
Rudiger Seesemann, The Divine
Flood…, 52
32.
Shaykh
Abubakar Gumi with Ismaila A. Tsiga, Where
I Stand (Ibadan, Spectrum Books Limited, 1992), 150.
33.
Rudiger Seesemann, The Divine
Flood…, 5
34.
Adam Abdullah al-Ilori, al-Islam Fi Naijiriyyah wa cUthman
bin Fodiyo al-Fulani (Cairo, 1971) 2nd edition, 45
35.
A discussion with Al-hajj
Tajudeen Jimoh, a Tijaniyyah Muqadam and
close associate to some Sufi masters
in Ilorin, at Mazankore, Ilorin in the year 2009, and Mallam Murtala Sulaiman,
a researcher on Shaykh Abdul-Hamid Abdus-Salam Oniwiridi, he disclosed this to me on 11th
September, 2017 at Kwara State College of
Arabic and Islamic Legal Studies, Ilorin.
36.
Al-hajj Shaykh Sani Awwal, Hujjah Wadihah (Ilorin Kewulere
Commercial Press, n.d.)
37.
Hamid Muhammad Mukhtar
Isale-Koto, Mac Manbac
al-cIrfani Ash-
Shaykh Abi Bakr as-Sidiq al-Miskin billah (Lagos Sheikh Mukhtar Isale-
Koto Islamic Foundation, 2002, 1423), 88
38.
Informant: Shaykh Yusuf Irenwami. He was nicknamed Doctor by Shaykh
Ibrahim Niyass during the first visit of the Shaykh to Ilorin in 1963. He was a nurse by profession. Interviewed at
his Aluko Ikokoro residence on 5th July 1997.
39.
A.M.B. Solagberu, “An
Historical Sketch of Sūfî Orders in
Ilorin” in Journal of Arabic and
Religious Studies, Department of Religions, University of Ilorin, Nigeria
Vol. 14 December 2000, 18.
40.
Shaykh
Yusuf Abdullahi al-Lokoji, Ash-Shaykh fil al-Yawm Itadir wal ams an-Nadin (n.p.,
1975)…, 18 – 19.
41.
A.M.B. Solagberu, “An
Historical Sketch…” p. 13 See also AbdurRazzaq Mustapha Balogun Solagberu, Translation and Commentary on
Risalah
at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass alKawlâkhi (Ilorin, Nigeria, The Establishment of Nasr al-cIlm African America Islamic Institute (AAII)
1432/2011), 11.
42.
Shaykh
al-Imam al-Hajj Abū Bakr b. al-Imam Salahudeen Agbarigidoma, “Ziyârah Ash-Shaykh Ibrahim Niyass limadinah
Ilorin” appended to Majmucu
al-Qasa‟id al-Khayriyyah by the same author, 1995, Manuscripts Vol. 2, 79.
43.
Abdul-Razzaq M.B. Solagberu, “A
Presentation of Extracts from selected Arabic Sūfî Manuscripts in Ilorin,
Nigeria” in Ilorin Journal Religious Studies (IJOURELS) VOL: 2 No. 2 2012,
79.
44.
See Y.A. Quadri, “The Influence
of Shaykh
Ibrahim Niyass on his followers in Nigeria”.
Islam and the Modern Age,
February, 1984, pp. 51 – 56.
45.
Infomant: Shaykh AbdulKarim Lagbe Balogun
Gambari (d. 2000), A Senior Muqaddam of Tijaniyyah
Order in Ilorin, Interviewed on Sunday, 19th September, 2004 at his
Gambari residence in Ilorin. And Shaykh Abdur-Rahman Mayaki, the current Imam of
Balogun Gambari mosque Ilorin, narrated similar story in a public lecture at Mawlid celebration of Shaykh
Ibrahim Niyass, organized by ZawiyahShaykh
Ahmad at-Tijani, Apalando Ilorin on 24th June, 2011.
46.
Informant: Shaykh AbdulQadir Bamidele
Apalando informed the Researcher that Shaykh Hadi Ile-Oke used to host some disciples of
Shaykh
Ibrahim Niyass. It was he that
introduced him to Shaykh Abu Bakr Tambuwal from Sokoto who came to Ilorin and he underwent
the spiritual training (Tarbiyah) under
him. He disclosed this at his Apalando
residence on 9th November, 2007.
47.
Al-hajj Audu Kondemu
(Condemned) was a Sanitation Inspection Officer who used to inspect houses in
the then Ilorin Province, whenever he was not satisfied with health situation
of a place he would remark “this is condemned”.
Due to that, he was nicknamed Audu Condemned and corrupted to Audu
Kondemu.
48.
Babatunde Muhammad Imam, “Sūfī Orders and the Spread of Islam in
Ilorin” Unpublished Long Essay, Department
of Islamic Studies, ABC/ABU Kano, 1981, 34.
49.
Babatunde Muhammad Imam, “Sūfī Order”... See also Y.A. Quadri,
“The Tijaniyyah in
Nigeria: A Case Study” Unpublished Ph.D. Thesis, Department of Arabic and
Islamic Studies, University of Ibadan, 1981,
293.
50.
Y.A. Quadri, “The Tijaniyyah…, 293
51.
Informant: Shaykh Muhammad Nur Fayd
disclosed it to the present Researcher that, Shaykh Abu Bakr Yusuf Agbade brought the idea of
chanting Laillah illa Allah along the
street to Ilorin, dated 7th February, 2016.
52.
Informant: Shaykh Abdul Karim Balogun Gambari (d. 2006)
stated this to the Researcher during an interview, dated 10th May,
1998.
53.
Shaykh
Ibrahim Niyass, Ad-Dawâwin as-Sitt (Beirut-Lebanon, Dar ElFikar n.d.)
54.
Shaykh
Ibrahim Niyass “Majmucu
Qasa‟ld: Mawlid an-Nabayy (n.p. n.d.)
55.
See Abdul-Razzaq Mustapha
Balogun Solagberu, Translation and
Commentary on Risalah at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass
al-Kawlakhi (Ilorin, Nigeria. The
Establishment of Nasr al-cIlm African-American Islamic Institute,
(AAII) 1432/2011).
56.
Shaykh
Abu Bakr Sidiq Yusuf Abayawo (Tran), انشٔٔح الأدبThe Spirit of Morality (Ilorin, Orire
Prints n.d) and Al-Imam al-Hajj ash-Shaykh Aliyu Abu Bakr Jabata al-Ilori (Tran), Kitab Ruhu Adab Tiatumo si ede
Yoruba (Ilorin Matbbaat Kewelere Islamiyyah n.d)
57.
Abu Bakr Ishaq Imam Otte (Tran)
Tahni‟ah: Congratulatory Ode for
Annual Celebration of Mawlid Nabiyy,
(Ilorin, As-Salam Advance Prints
2007).
58.
Khalifah Awwal Baba Taofiq (Tran) Ad-Dawawinu-l-sitt Collection of Eulogy
Works of Shaykh
Ibrahim Abdullahi Niass. Annotated
Translation from Arabic into English. (Ilorin, Khadim Hadratul Shaykh
Publicatios, 1426/2007)
59.
Informant: Shaykh AbdulKarim Lagbe Balogun
Gambari…
60.
Muhammad Ibrahim an-Nafawi,
Aliyu Abubakar Jabata, Rafc
ashShaubahat came fi Qadiriyyah wat-Tijaniyyah mina Shatahat (Agege, Matbacat athaqiafat
Tal-Islamiyyah, 1978.
61.
Sulaiman Faruq Onikijipa
Al-Miskin Billah, Minhuquq al-Mustafa
(Saliallahu calayhi was-sdam) al-Ifrat fi Mahabbatihi (Cairo, Maktabat Wahabat, 2009/1430)
62.
Y.A Quadri “Tijaniyyah in Nigeria: A Case Study”…,
326-7
63.
Abdul-Ala Mawdudi, Toward Understanding Islam (I.I.F.S.O,
Beirut, Lebanon, 1980), 146
64.
Shaykh
Ibrahim Niyass “Ar-Risalah fi Majdhud lam yaslik wasalik lam Yajdhub” in Shaykh Ahmad Abu al-Fatih b. Aliy at-Tijani, Kitab
Jawahir ar-Rasail al-Hawi Ba‟d „ulum wa silat al-wasa‟d mawlana Ashaykh
al-Hajj Ibrahim b. Shaykh Abdullah at-Tijani al-Kawlakhi (n.p.
n.d), 10
65.
Y.A Quadri, “Tijaniyyah in Nigeria…”, 332-3
66.
Abdur-Razzaq Mustapha Balogun
Solagberu, “An Appraisal of the Different
Tijaniyyah Sufi Groups in Ilorin, Nigeria, Alore, Ilorin Journal of the
Humanities” University of Ilorin, Vol. 18, 2008, 98-115.
67.
Shaykh
Ibrahim Niyass, Ar-Risalah fi Majdhub…, 10
68.
Rudiger Seesemann, The Divine Flood Ibrahim Niasse…, 110
SŪFĪ BOOKS (ENGLISH & ARABIC COLLECTION)
[Place Order on WhatsApp +2349078376281 or click 👉🏿 https://wa.me/c/2349078376281]
Content;
• Items 1 to 27: English Books
• Items 28 to 71: Arabic Books
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. Practical Guide on the Wird(Litany) of the Tariqah Faydah Tijaniyyah (The Adherent Handbook)-(Compiled by Sayyidah Bilqis Grillo)
4. Durratu Tāj (The Crown Jewel and Fundamental Needs of the Murid, Regarding the Essentials of the Rules & Requirements of the Tariqa Tijaniyyah Spiritual Path): A Concise Instructional Handbook/Pamphlet), by Abdul-Karīm ibn al-Arabī [Translated by Shaikh Hassan Cisse & Alhaji Lawal]
5. The Qualities and Uses of Zamzam Water (A Scientific & Islamic Exploration) by Abdul-Quadir Adeniyi Okeneye
6. Who is Shaykh Jamiu Bulala (by Ustaz Olanipekun Shittu Tunde)
7. Understanding the Concept of Will-Making in Islam (Fee Manzoori-l-Islam) by Abdul-Quadir Adeniyi Okeneye
8. Majmū’at ad-Dawāwīn (Collection of Eulogy Works) of Shaikh Ibrahim Niasse’ (Arabic text & English translation [by Dr. Awwal Baba Taofiq]
9. Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega (Hausa-Ajami text & English translation [by Dr. Awwal Baba Taofiq]
10. Dalā’il al-khairāt wa Shuwāriq al-Anwār fī Dhikr as-Salāt ‘alā-n Nabiyy al-Mukhtār (The Indices of Virtues/The Waymarks of Benefits and the Brilliant Burst of Sunshine in the Invocation of Allah’s Blessing on the Chosen Prophet) by Imām Sulaiman Jazūlī [Re-Arranged into Arabic text, Translation, Transliteration by Alhaji Marooph Raji]
11. Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass al-Kawlakhi" - (Translation & Commentary by Dr. Razzaq Solagberu)
12. At-Taiseer (Simplification): The Means of Attaining Purification Through Poetry with Allaah's Most Beautiful Names, By Shaykh El-Hajj Malick Sy
13. Qasida al-Hamziyya (Panegyric which contains the Biography & History of Prophet Muḥammad) by Shaykh Muhammad Būsayrī [Translation & Commentary by Ibrahim Jafaru] - Arabic & English
14. Sufism “The Orthodox Path” (At-Tasawwuf “Minhāj al-Qawīm”) [Arabic text & English translations ], by Oseni Aliu Olalekan
15. Facts about Sufism (by Sayyid Ismaheel Abdulrauf)
16. Hizbul Bahr (Arabic, Translation & Transliteration by Alhaji Marooph Raji):
17. Hizbu Sayfi (Arabic, Translation & Transliteration by Alhaji Marooph Raji)
18. 37 Praises in Qur'an (Arabic, Translation & Transliteration by Alhaji Marooph Raji):
19. Understanding Sufism: Transcripts of Lectures on Tasawwuf (by Olanipekun Shittu Tunde)
20. 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:
21. The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy [by Dr. Awwal Baba Taofiq]
22. Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions [by Dr. Awwal Baba Taofiq]
23. Spiritual Flood (Alūfu-l Khalqi Ma'lūf), by Shaykh 'Abdul-Quadr ibn 'Ali Al-Nupewy [Annotated Translation from Arabic info English by Dr. Awwal Baba Taofiq
24. 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)
25. An Epistle to the World. The Translation of Ayuhā-l Walad (Dear Beloved Son) [Imām Ghazālī] Translated by Abdul-Qadir Okeneye
26. Sufism & Ma‘rifa (Tassawuf & Gnosis) [by Musa Topbas]
27a. Principles of Islamic Studies: A Subtle Synopsis of the Ten Principles for 17 Islamic Sciences (By Harūn Verstaen)
27b. The Bible, The Qur'ān & Science (By Maurice Bucaille)
*S1.* *Softcopy* of Numerous Sufi Literature (Arabic & English) - (To be sent via Googledrive)
*S2.* *PDF* *Mawlid Recitations & Letters Of Baye Niasse & Shaykh Tijani (E-books)*
1. *Mawlid Al-Hajūjī*
2. *Mawlid Sukayrij*
3. *Mawlid Insān al-Kamāl (Shinqītī)*
4. *Songs for Rabī‘ al-Awwal & al-Fayd al-Ahmadi (Baye Niasse)*
5. *Selected Letters of Shaykh Ahmad al-Tijani*
6. *Selected Letters of Shaykh Ibrahim Niasse*
[Translated by Ustadh Talut Dawud]
SHAYKH IBRĀHĪM NIASSE LITERARY COLLECTION: 50 VOLUMES
[Contact WhatsApp +2349078376281 or click 👉🏿 https://wa.me/c/2349078376281]
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
To Order & For Worldwide Delivery, Contact WhatsApp +2349078376281 or click 👉🏿 https://wa.me/c/2349078376281
_*SECTION B: ARABIC COLLECTION*_
28. Al-Majmū'u min Da'awatayn (Ad-Da'awat al-Mustajābāt & Sidrat al-Muntahā ad-Dā'een), by Shaykh Muhammad Gibrīma
29. 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
30. Natā'ij al-Asfār fī-s Salāt alā-n Nabiyy al-Mukhtār, by Shaykh Ahmad ibn Aliyyu al-Yarwāwī (Abu-l Fat'h)
31. Diwan Fat'hu-r Rahmān fi Mad'hi Sayyid al-Akwān, by Shaykh Ahmad ibn Aliyyu al-Yarwāwī (Abu-l Fat'h)
32. Teebu-l Fā'ihi wa-l Wirdu-s Sā'ihi fī Salātu-l Fatih, by Shaykh Muhammad Ibn Abdul-Wāhid an-Nazeefī
33. Dalā’ilu l Khayrāt - Collection of prayers upon the Prophet (by Shaikh Sulaiman Jazūlī) - Arabic: in Hafs Arabic (big size)
34. Kanzul Masūn - Collections of Prayers/Supplications (by Shaikh Ibrahim Niasse) - Arabic
35. Dawāwīn as-Sitt (Six Anthologies) on Prophetic Eulogy (by Shaikh Ibrahim Niasse) - Arabic:
36. Ahzāb wa Awrād (Collection of Prayers/Liturgies and Litanies) of Shaikh Ahmad at-Tijani - Arabic
37. Jihāzu Sārih wa Sā’ihi wa Sābih wal ‘Ākiful Fālihu fī Tawajuhāt bi-Salātul Fātih by Shaykh Muhammad Gibrima Ad-Dāghirī - *Arabic*
38. 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]:
39. 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]
40. Fatihu Rabānī fīmā yahtāju ilayhi l Murīd at-Tijānī, by Muhammad ibn Abdullah at-Tijānī
41. Sa’ādat al-Anām bi Aqwāl Shaykh al-Islām
42. Tabsirat al-Anām fī anna-l ‘Ilma Huwa-l -Imām
43. Raf’u-l Malām ‘Aman Rafa’a wa Qabada Iqtidā bi-Sayyid al-Anām [by Shaykh Ibrahim Niasse] (Arabic)
44. Nujūm al-Hudā fī kawni Nabiyyinā afdala man da’ā ilā llahi wa hadā
45. Al-Bayān wa-t Tabyīn ‘anni-t Tijāniyyati wa-t Tijāniyyīn
46. Tanbīhu-l adhkiyā’ fī kawn Ash-Shaykh At-Tijānī Khātim al-Awliyyā
47. Dīwān Sayr al-Qalb bi-Mad’h al-Mustafā al-hibb ilā Hadrat Ar-Rabb
48. *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]
49. Jawāhir ar-Rasā’il al-hāwī ba’ad al-‘ulūm wasīlat al-wasā’il (Collection of Essential Epistles of Shaykh Ibrahim Niasse) [Compiled by Shaykh Ahmad Abul Fathi] (Arabic)
50. Al-‘Ishrīniyya (Dīwān al-Wasā’il al-Mutaqabala fī mad’hi-n Nabiyyi) [by Wazīr Abdur-Rahmān al-Fāzāzī & Imām AbūBakr al-Muhīb]
51. Majmu’ Qasā’id al-Mawlid an-Nabawī
52. Al-Burdat al-madeehi(Shaikh Buusayri)
53. 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]
54. Rūh ul-Bayān fī Tafsīr ul-Qur'ān (10 Volumes Sūfī Tafsīr/Quranic Exegesis) [by Shaikh Ismā'īl al-Haqqī al-Barūsī]
55. Mawridu-r Ridā fi-s Salāt 'alā-n Nabiyyi-l Murtadā (Shaykh Hassan Dem)
56. Hizbu Suwar al-Maneehi (Shaykh Gibrīma)
57. Itbaau Tazyeel (Shehu Gibrīma)
58. Jaami'u Salawaat alaa Nabiyy (Sheikh Aliyyu Harazim, Kano)
59. Sa'ādat ad-darayni fī Salāt alā Sayyid al-Kaunayn by Shaykh
Yūsuf an-Nabahānī
60. Matāliu l Masaraat bi-jalā'i Dalāilu-l Khayrāt by Imām Muhammad al-Mahdī Ibn Yūsuf al-Fāsī
61. 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
62. 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 (Arabic)
63. 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
64. Diyā'u ta'aweel fī ma'ānī-t Tanzeel [Tafsīr/Qur'ān Exegesis by Sheu Abdullah Fodiyo (4 Volumes)]
65. 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]
66. 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]
67.
68. Ziyādat al-Jawāhir min yawāqīt al-fāzin durari hikamin (Addendum to the Epistles of Baye Niasse) [Compiled by Shaykh Ahmad Abul Fathi] (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. 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])
71. 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
72. 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]
73. 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]
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LITERARY WORKS OF SHAYKH ĀDAM ABDULLAH EL-ILORY
1. Al-Islām fī Nigeria wa Shaykh Uthman ibn Fūdī Al-Fulānī (Islam in Nigeria & Shaykh Uthman ibn Fūdī)
2. Tareekhu-d Da‘awat ilā-Llah Bayna-l Ams wa-l Yawm
3. Tawjeehu-d Da‘awah wa-d Du‘āt fī Nigeria wa Gharb Afreeqiyā
4. Lubābu-l Adab: Li-d Dirasat at-Tawjeehiya fi Ifreeqiya al-Gharbiyya
5. Nizamu-t Ta‘aleemu-l Arabiyya wa Tāreekh fī-l ‘Ālam al-Islāmī
6. Mubādī ‘Ilmu-l Hadeeth: Mudhakara Lateefat li-Talaba al-Qism al-I‘idādī
7. Jawharat at-Tawheed: li-Talāmidh as-Sanna ath-Thāniyya bi-l Qism at-Tawjeehī bi-Afreeqiyā al-Gharbiyya
8. Falsafat at-Tawheed ‘inda Ahli-l Islām: Kitāb Yab'hath fī Madhāhib at-Tawheed wa ‘Aqā'id Ahli-l Islām
9. Zubdat al-Muwattā: Ahadeeth Mukhtārat min Kitāb al-Muwattā lil-Imām Mālik
10. Durūs al-Balāgha al-‘Arabiyya: Li-Sanna al-Ūlā at-Tawjeehiya
11. Durūs ath-Thaqāfat al-Islāmiyya: Li-Dirāsat at-Tawjeehiyya
12. Al-Jugrāfiyyā wa-t Tāreekh: Durūs Taqweemu-l Buldān wa-t Tāreekhu-l Bushrā al-Hidārī
13. Al-Maqtū‘ātu-l Adabiyya: Mahfūzāt as-Sanna ath-Thālitha al-I‘idādiyatayn fī Afreeqiyyā al-Gharbiyya
14. Ad-Deen An-Naseeha: Risālah Tanhasar fīhā Ahdāf al-Markaz wa Mafhūm Da‘awtihi
15. Falsafat al-Wilāyyah: Bahth fi-t Tasawwuf al-Islāmī
16. Ta‘areef ash-Shi‘ir al-Arabī Ma‘a-l ‘Arūd wa-l Qafiyya
17. Al-Falak wa-n Nujūm: Durūs fī Mubādī ‘Ilmu-l Falak al-Hadeeth
18. At-Tāreekh al-Islāmī: Li-d Dirasat at-Tawjeehiya fi Ifreeqiya al-Gharbiyya
19. Tasreef al-Maydānī: Li-l ‘Alāma Abi-l Fadl Ahmad ibn Muhammad al-Maydānī
20. Durūs at-Tawheed wa-l ‘Aqeeda: Li-Talāb as-Sanna al-Ūlā al-I‘idādiyya fi Īfreeqiyā al-Gharbiyya
21. Kitāb Qawa'id as-Salāt
22. Qala-sh Shaykh: Yashtamil ‘alā Kalimat Ma'athūrat ‘anni-l ‘Ulamā Mansubat ilā-s Sahāba
23. Daleelu-l Qirā'at al-Qur'ān: Li-Talāb as-Sanna al-Ūlā al-I‘idādiyya fi Īfreeqiyā al-Gharbiyya
24. Tasreef al-Mubtadī
25. Anasheed Markaziyya
26. Al-Mahfūzāt al-Adabiyya fi-d Deen wa-l Akhlāq al-Wara‘i wa-l Adab wa-l Ijtimā‘i: Li-Talāb as-Sanna al-Ūlā al-I‘idādiyya fi Īfreeqiyā al-Gharbiyya
27. Al-Fawākihu as-Sāqita: Tahtawī ‘alā Ash‘ār Mash'hura Ladā Ahlu-l ‘Ilm bi-Nigeria
28. Kitāb al-Wā‘iz: Arba‘at Jawharat wa-l Isti‘ādhat mina-l Qadr as-Sū'
29. Taqreeb an-Nahw: Li-Sanna ath-Thālitha al-I‘idādiyya
30. Tāreekhu-l Islāmī 1: Lil-Qism al-I‘idādī bi-Afreeqiyā al-Arabiyya (Khulasat as-Seerah an-Nabawiyyah li-Talāmidh as-Sanna al-‘Ūlā al-I‘idādiyya al-Islāmiyya)
31. Tāreekhu-l Islāmī 2
32. Tāreekhu-l Islāmī 3
33. Nusūs at-Tawheed wa Adilat al-I‘itiqād
34. Kitāb al-Ikhtilāj al-Mansūb li-Ibn Sireen (Iwe Isatalaja: Ti Onitumo Ododo Ara fún Isele Rere tabi Búburú lara Ọkunrin, Obinrin, Ọmọde ati Agba)
35. Taqreebu-l Lugha al-Arabiyya: Li-Abnā'i Afreeqiyyā al-Gharbiyya li-Talāmidh al-Ūlā al-I‘idādiyya
36. Īsāghawjay: Mukhtasar Jaleel al-Qadr ‘Azeemu-n Naf‘u fī ‘Ilmu-l Mantiq (by Shaykh Muhammad Thawbān ibn Ādam ‘Abdullah El-Ilory)
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