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ICON OF MYSTICS:

SHAYKH IBRAHIM NIASS


(RTA)
- Excerpts
By: Khalifa (Dr.) Awwal
Baba Taofiq

SPIRITUAL FLOOD (FAYDAH)


{Nurul Faydah al-Ahmadiyyah fii Mad'hi Ma'adin alHaqeeqah al-Muhammadiyyah}
(The Light of Ahmadiyah Spiritual Flood in
eulogising the Source of Muhammadiyyah Reality)
By: Shaykh Abdul-Quadr ibn Ali An-Nupewy AzZakzaky (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;


)))) )))) )))) )))) )))) ))))

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 alMuhammadiyyah, 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 SHAYKH ABDULABDUL-QADIR IBN


ALI ANAN-NUPEWY AZAZ-ZAKZAKY (RTA)


{One of the pioneering Muqadams of Shaykh Ibrahim


Niasse in Nigeria}

By: Khalifa (Dr.) Awwal Baba-Taofiq


In His Book:
The Icon of Mystics: Shaykh Ibrahim Niass AlKawlakhy (pages136,182-3)
To read on blog, Click;
http://iconofmystics.blogspot.com/2014/03/shaykhabdul-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 alAhmadiyyah 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):


SUCCESSOR OF SHAYKH AHMAD AT~TIJAANY
AND POSSESSOR OF THE DIVINE FLOOD
(SAHIB AL~FAYDAH)
via; "The Icon of Mystics: Shaykh Ibrahim Niass
Al~Kawlakhy", by Khalifah (Dr.) Awwal Baba Taofiq
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 BabaTaofiq


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' AdDawaaween/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


EULOGIZING BEST OF THE
SERVANTS
(MANAASIK AHLU L WIDAAD FII
MAD'HI KHAYRU L 'IBAAD)
From:
Majmuu'at AdAd-Dawaawin (Collection
(Collection of Eulogy Works
[Anthologies]) of Shaykh Ibrahim Niasse

Portion;
Manaasik Ahlu l Widaad fii Mad'hi Khayru l 'ibaad - Harfu Siin
(Alphabet Siin) - (verses 239239-247), pp. 362362-363

Annotated Translation from Arabic into English by:


Khalifah (Dr.) Awwal 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


(KANO STATE, NIGERIA)
SHAYKH AHMADAHMAD-TIJANI 'UTHMAN IBN
MUHAMMAD (RTA) - (d1970)
[POPULARLY KNOWN AS; SHAYKH TIJANI UTHMAN
(KANO STATE, NIGERIA)]
{One of the foremost scholars
scholars to embrace Shaykh Ibrahim
Niasse in Nigeria (in 1937)}

By: Dr. Awwal BabaBaba-Taofiq


Author's email:
babataofiq@yahoo.com
His Book:
The Icon of Mystics: Shaykh Ibrahim Niass AlAl-Kawlakhy
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 193637).

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)

TABSIRATULABSIRATUL-ANAM OF
SHAYKH IBRAHIM
IBRAHIM NIASSE:
A SUMMARY
TABSIRATULABSIRATUL-ANAM F
F ANAL ILMA
HUWALHUWAL-IMAM
(PUBLIC ENLIGHTMENT ON THE
SUPREMACY OF KNOWLEDGE)
KNOWLEDGE)
{A Compendium of Educational Strategy}

By: Shaykh Ibrahim Niasse AlAl-Kawlakh


Kawlakh AsAs-Senegl
Seneg l
(RTA)
Summarised By:
Khalifa (Dr.) Awwal BabaBaba-Taofiq
In His Book:
Book:
The Icon of Mystics: Shaykh Ibrahim Niass AlAl-Kawlakhy
(Chapter3, pages179pages179-183)

One of Shaykh Ibrahim Niasse's major work on education is titled Tabsiratul-Anm f anna-lilm Huwal-Imm (Public Enlightment on the Supremacy of Knowledge).

Tabsiratul-Anm 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 alWaraa (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 MUHAMMADMUHAMMAD-SANNI KAFANGA


(RTA)
Source:
Arabic Literature of Africa: The Writings of
Central Sudanic Africa Vol.2 (Chapter7,
page304)...edited by John O. Hunwick, Rex
San O'Fahey
MUHAMMAD ALAL-THANI IBN HASSAN IBN MUHAMMAD
DIKKO IBN AHMAD ALAL-BARNAWI ALAL-KANAWI
(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 MUHAMMADMUHAMMAD-SANNI KAFANGA (RTA)


{One of the pioneering Muqadams of Shaykh Ibrahim
Niasse in Nigeria}

By: Dr. Awwal BabaBaba-Taofiq


Author's email
email: babataofiq@yahoo.com
His Book:
The Icon of Mystics: Shaykh Ibrahim Niass AlAlKawlakhy
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 GNOSTICS 1


!

"

&

'

"

'

&

By: 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:
Waabud Rabbaka hataa yaatiyaka l Yaqeen
''
Translation:
'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

-SUFIS (FAKE SUFIS) AND HALFBAKED 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;
Waabud Rabbaka hataa yaatiyaka l Yaqeen
''
Translation:
'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
IBRAHIM NIASSE NWAGUI:
A MIRACULOUS EVENT THAT
CHANGED THE COURSE OF
HISTORY OF EXPANSION OF
ISLAM IN THE IGBO~SPEAKING
AREA OF NIGERIA

Pic and Write~Up are contained in the Book:


THE ICON OF MYSTICS: SHAYKH IBRAHIM
NIASS AL~KAWLAKHY

By: 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 Quranic 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


(KANO, NIGERIA)
NIGERIA)
(One of the most Prolific writers among
the Sufi scholars in the 20th century)

By: Shaykh (Dr.) Awwal Baba


Baba Taofiq,

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


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!

<

>

RAFUL MALAAM AN MAN RAFAA WA QABADA


IQTIDAA BI SAYYID ALAL-ANAAM OF SHAYKH
IBRAHIM NIASSE
{Shaykh Ibrahim Niasse: Revivalist of the Sunnah}
Analysed by: Khalifah (Dr.) Awwal Baba Taofiq
In his book:
ICON OF MYSTICS: SHAYKH IBRAHIM NIASS (RTA) (Pages184(Pages184-186&201186&201-202)
Blog Address: iconofmystics.blogspot.com
INTRODUCTION
Shaykh Ibrahim Niass wrote a book titled: Raful Malaam an man rafaa wa qabada iqtidaa 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 Shariah law, especially the primacy of
revelation over legal traditionalism and the necessity to return to the Quran and Sunnah(Prophetic
traditions) for the source of all laws.
TOPICS DISCUSSED IN RAFUL 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 Quran 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(Daif) 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 alAhmadiyyah 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