SUFISM: WHAT IS IT ALL ABOUT
By: Dr. Dawood Ahmad Tijani Adekilekun
We have to give thanks to the Almighty Allah who has led us all to the path of Islam. He the Almighty Allah says in the Holy Qur’an that, no one could has been able to discover this path of virtue except by the mercy of Almighty Allah. For this we are very grateful. If it is in terms of wisdom, wealth, riches, there were one thousand and one who are much wiser, richer and older than us yet they can not discover this path of Islam.
Islam is a religion that is very simple and straight forward yet it is the most misunderstood religion. It is misunderstood not only by those people who are looking at it from far away, even by some of its practitioners and adherents. Unfortunately, some overzealous preachers too misunderstood it and this compounds the problem. More interestingly, some enemies of Islam, who know the potentiality of the religion, admit that it is capable of leading humanity out of darkness into light. Those people whose businesses rise in darkness will never want to allow such religion to have its way. This set of people wrote series of blackmail and blasphemy against Islam, that one has further compounded this religion being grossly misunderstood by people. And one pathetic aspect of it is that Sufism, which is the inner dimension of Islam, is the most misunderstood aspect of Islam because people have tried to liken it to systems known to them. Some say it is just like the Ogboni cult of Yoruba land. Some say it is a copy card of the doctrine of the Greek and other.
Let me not bother you too much by this, I have to thank the organizers of this programme for giving me the opportunity to address this gathering. I would have loved to be one of the spectators. The moderator called me a Mallam but I am just a member of a “Tareeqat”, (Sufis School of Thought) a beginner for that matter. Since I am a “Murid” (Someone who has set his feet on the part.), my intention is to look at Sufism as an attempt by some people to return to the pure Islam. Based on my level, I will tell a lot of story. Story of the Prophet, story of the followers (Sahabah), the followers of the followers (Tabiu-tabieen) and what happened later when there was deviation from God and from the truth and people focused their attention on worldly affairs. That was the period of stagnation in the history of Islam, the period that can be said to be one of the darkest ages in the history of Islam. I will discuss about some people who attempted to return to pristine Islam. I will mention some of the names they were called and how they came to be known as Sufis.
I will like to start by commenting on the holy prophet Muhammad (SAW). The glorious Qur’an described him as having the most beautiful pattern of conduct to be emulated by all that have fervent believe whose hope is in God and the final day and for all those who engage themselves in the remembrance of God.
Allah says in Qur’an 33 Verse 21
“Indeed in the Messenger of Allah (Muhammad) you have
a good example to follow for him who hopes for (the meeting)
with Allah and the last day, and remember Allah much.”
Almighty Allah has made the Muslim Ummah (Community of faithful believers) as the Ummah that is justly balance, because their religion avoids all form of extravagance. Islam is simply a religion that is easy to put to practice. The Prophet of Islam Muhammad (S.A.W) was to serve as a witness for his followers; he was to guide them to all that is good, not only by word of mouth, but also by action. His followers, in turn, are to serve as witnesses for all other people no matter the difference in time and clan. They are to lead all the people in the world to everything that is virtue. They are to guide humanity to all that is good. They are to emulate their leader, Muhammad, not by word of mouth alone, but by their action. It is very important that we know that no one can practice Islam the way he wants it without following the patterns of the prophet. Almighty Allah has blessed us that the closest companions of the Prophet practiced the religion the way they saw the Noble Prophet doing it. We Muslims of nowadays are to emulate these Sahabahs (Companions). Anything we do that does not correspond with the practice of the Sahabas (Companions) may not be the correct Islam. The Noble Qur’an has described Prophet Muhammad (SAW) as God’s mercy personified. No more question of race or colour. There is no more seal of Abraham or seal of David. We are all human being. The message of Prophet Muhammad (SAW) is meant for all and sundry. The principle of universal brotherhood applies to all. Prophet Muhammad has also been described in the Glorious Qur’an as the real Light. He has been sent with a religion, which hopes to drive away humanity from darkness to light. He has come with a book that is conspicuous indeed. With this book, God guides all those who seek His good pleasure to way of peace and safety. With this book God leads humanity from darkness to light. He guides them to a straight path that is not crooked. Certainly Muhammad was and still remains the Mercy of Allah to all His creatures. Allah says in the Qur’an 9: 128-129
“Verily, there has come unto you a Messenger (Muhammad S.A.W.)
from among yourselves. It grieves him that you should receive any
injury or difficulty. He is anxious over you, for the believers full of
pity, kind and merciful. But if they turn away, say (oh Muhammad)
“Allah is sufficient for me. None has the right to be worshipped but He.
In Him I put my trust and He is the Lord of the Mighty Throne.”
The Almighty Allah speaks very highly of the prophet Muhammad (S.A.W). The man a Muslim should emulate is the Prophet Muhammad. And for those who can not meet him should emulate his companions. Indeed Allah speaks very highly of the Prophet and his faithful companions who stood firmly by him even in the storm of opposition, persecution and oppression. Allah says in Qur’an 48:29
Muhammad is the Messenger of Allah. And those who are with him are
severe against disbelievers, and merciful among themselves. You see them
bowing and falling down prostrate (in prayer), seeking bounty from Allah
and (His) good pleasure. The mark of them is on their faces (foreheads)
from the traces of prostration (during prayers). This is their description in
the Taurat. And their description in the Injeel (Gospel) is like a sown seed
which sends forth and it stands straight on its stem, delighting the sowers,
that He may enrage the disbelievers with them. Allah has promised those
among them who believe and do righteous good deeds forgiveness
and a mighty reward.”
The earliest companions of the prophet of Islam who has been described as the vanguard of faith and as those who in the first rank among the true believers and those who suffered for the cause of Islam. The first historical examples are the Muhajirun (Migrants) and the Ansar (Helpers). Allah says about them in Q9: 100
“ And the foremost to embrace Islam of the Muhajirun
(those who migrated from Makkah to Al-Madinah)
and the Ansar (the citizen of Al-Madinah who helped
and gave aid to the Muhajirun) and also those who
followed them exactly (in faith). Allah is well- pleased
with them as they are well-pleased with Him. He has
prepared gardens under which rivers flow (paradise),
to dwell therein forever. That is the supreme success.
I have tried to quote this verse where Allah speaks highly of the companions of Prophet Muhammad (SAW) because we cannot perfectly emulate Muhammad. We have excuse that he is a man to whom God has revealed Himself but we can emulate these companions who were human like us. Mentioned first are the Muhajirun, (Migrants) who forsook their houses in Makkah. Many of them left with empty hand having sneaked out of the city of Makkah out of fear of the enemies of Islam and the Noble prophet was among the last to leave the post of danger. Mentioned second were the Ansar (helpers) who provided the Muhajirun (Migrants) with all they needed to facilitate a comfortable stay in their new homes. The reward is also extended to all those who followed them in good deeds. Not only the early heroes and ordinary men and women who had been companions of the Prophet or those who had seen him but, also men and women of all ages who loved a noble life. Allah is well pleased with all of them, as they themselves are well pleased with Him. This is to buttress the point that we cannot aspire to become prophet. It is not possible, as the Almighty Allah has said in the Noble Qur’an that Muhammad (SAW) is the seal of Prophet hood. But we can reach the higher ranks, which the companions reached. That is the point we are making. This is also buttressed by the following verses where God discusses those who should benefit from the spoil of war. Q59: 8-10
“(And there is also a share in this booty) for the poor emigrants,
who were expelled from their homes and their property,
seeking bounties from Allah and to please Him, and helping
Allah and His Messenger. Such are indeed the truthful.
And those who before them had homes (In Madinah) and had
adopted the faith, love those who emigrate to them, and have
no jealousy in their breasts for that which they have been
given, and give them preference over themselves even
though they were in need of that. And whosoever is saved
from his own covetousness, such are they who will be
the successful.
And those who came after them say: “Our Lord! Forgive us,
and our brethren who have preceded us in faith, and put not
in our heaths any hatred against those who have believed.
Our Lord! You are indeed full of kindness, Most Merciful.”
That is to say whatever is due to the early companions can as well be given to those who come much more later after them.
Titles adopted by the early Muslims
From the context of the verses quoted above, it can be gathered that the tittles “Muhajirun” and the “Ansar” were given to the early Muslims.
Al-Muhajirun (Migrants): are those who migrated from Makkah to Madinah for protection of their lives and their faith.
Al-Ansar (Helpers): are those who accommodated the Migrants with all they had for the propagation of Islam. Those were the two tittles. Nobody was known, as Sheik or Al-Hajj One is either a Muhajir (Migrant) or Ansar (helper).
After the death of the noble Prophet in the year 632 CE, Sahabbah (Companion) was the tittle adopted by the people of that age. They dropped the tittle of Muhajir (Migrant) and Ansar (Helper). Sahabbah (Companion) was commonly used by those who came from the city of Makkah as refugee to the city of Madinah and for those who assisted them in Madinah. Those who joined them later and those who had the rare opportunity of seeing the Prophet even once in their life also adopted this title. These people need no other title for the simple fact that companionship of the Noble Prophet was unanimously regarded as the highest.
Among the Sahabah, (companions) there was, however, a particular group of scholars who dedicated the whole of their life to the study of teaching of Islam. They were foremost in applying these teaching to their practical life. These companions were generally poor because they had nothing doing other than staying in the mosque reading the noble Qur’an, studying the Hadith (record of actions and sayings of the Prophet) ruminating and reflecting on this two things and doing some other aspects of Ibadah (Act of worship). They were all companions, but they belong to different grades. This Particular group of people was always the first to enter the mosque before any prayer and they were always the lasts to depart. They were fond of asking questions from the prophet and inquiring from him for more detail on matters that appeared not clear to them. They paid much attention to matter of faith as they regarded this as the object of their life. Matter regarded by others as trivial were given the same attention with those that are regarded as important by this other people. They applied all these to their life. They decided to turn their back totally against this world, as they were interested only in the hereafter. We are trying to say that among the Sahabah,(Companion), there was a particular group that decided out of their own premonition to dedicate wholly their life to God. They were not interested in governance.
Realizing the importance of this group, Prophet Muhammad created time for them and he used to grant them audience though majority of them were very poor and were needy. He use to have some very interesting sessions with them at the time when their other colleagues have left the mosque for their farms and other places of work. The prophet and this special group of his followers used to have some very stimulating discussions while sitting on a rail platform inside the Prophet’s mosque, they were therefore referred to as Ashab Sufah (People of the bench). This platform on which these people use to sit was known as Sufah. Most of them were very poor. This people of the bench took of the good things of this world only so much that will be enough for them to cover their nakedness and alley hunger. They lived all their life as if they have left this world, departed from their home and they fled from their companions although they were still living. This means by their attitude to life, these people were like dead ones. Outwardly they are still living but in real sense of it they are dead. To them gold and mud are of the same value.
This set of the Prophet’s companions was so poor and wretched in material term, that the early Makkan converts who were also Sahabah (Companions) requested the prophet to keep them off and to detach himself from them. This was because some of the rich and influential member of Quraish thought that it beneath their dignity to listen to the preaching and teachings of Prophet Muhammad along with these people.
The Almighty Allah warned the prophet seriously not to send away these disciples. This was because this poor disciples were the sincere seekers after Allah (S.W.T). From worldly point of view, they had nothing to gain from the Prophet materially because he was himself poor and the prophet had nothing to gain from them as they have no influence. But that was no reason for turning them away, indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God
There are passages of Qur’an that talk about these people especially Q 6 v 52-53.
“And turn not away from those who invoke their Lord,
morning and afternoon seeking His Face. You are
accountable for them in nothing, and they are
accountable for you in nothing, that you may
turn them away, and thus become of the unjust.
It is for this reason that Allah commanded the prophet to keep the company of this people. The fact was that Prophet Muhammad needed these wealthy people at that particular time because they have to provide him with the means when he wants to go to wars. These other people were helplessly hopeless and hopelessly helpless. They cannot make any contribution they would rather take the little he was given and the prophet was so kind and generous not to give them. The noble Prophet was commanded to be patient with them in Q 18: 28.
“And keep yourself patiently with those who call on
their Lord morning and afternoon, seeking His Face;
and let not your eyes overlook them, desiring the pomp
and glitter of the life of the world; and obey not him
whose hearth We have made heedless of our remembrance,
and who follow his own lusts, and whose affair has been lost”
There were two kinds of followers. The first one of them was genuinely interested in Allah while the other was interested in fame and political post.
We can always remember the verses of Qur’an that talk about the blind man about whom Allah reproached the Noble Prophet in Q80: 1-3.
(The Prophet) frowned and turned away.
Because there came to him the blind man.
And how can you know that he might become pure..”
Allah rebuked the prophet for turning away his face from him in order to attend to eminent member of the society.
Consequent upon their commitment to the cause of God, their sincerity and truth in seeking the pleasure of Allah, though they were poor, needy and lonely, they made most significant and most outstanding contribution to the cause of Islam. They sow the seeds of high intellectual that facilitated the preservation of the true teachings of Islam. They sow the seeds of patriotism, which made it possible for them to lay their lives for Islam. They and their students protected Islam against the intellectual attack of the Roman and the Persian and other world civilization, which would have put a stop to the group renascent of Islam. At a time, when we needed to engage in brilliant argument about religion; these are the people who defended Islam.
I want to talk briefly about the students of the Sahabbah (Companions). Those who missed the real opportunity of seen the prophet but they met with the Sahabah (Companions). These people were given the tittle: (Tabiuun) the followers. They were the first generation after the prophet. The second generation after the prophet was given the tittle: Tabiaut- taabin “followers of the followers”. They missed the opportunity of meeting the Prophet and his Companions. But they studied from the followers of the companions, they contributed immensely to the cause of Islam and to spread the message to the then new world.
The Sahabah (Companions) who stood firmly by the side of the prophet when things were very difficult deserves our respect and prayer. Allah says in Q 57 v 10.
“ …Those of you who spent and fought in the Cause of Allah
before the victory, shall receive higher ranks of honor than the
others who spent and fought thereafter. Yet Allah has promised you
all a good reward, and Allah is aware of all your actions.”
From the context of the Qur’anic verse quoted above it can be gathered that the Sahabah (Companions) were of varying grades. Some of them made more outstanding contribution to the cause of Islam. This is not strange as Almighty Allah says in Q 6 v 165.
“ He is the One Who has made you the inheritors of the earth
and raised some of you in ranks over others so that He may
test you in what He has given you. Surely your Rabb is
swift in retribution; yet He is also very Forgiving, Merciful."
Some of these Sahabah had the opportunity of staying longer with the Noble Prophet than others. Some of them had the opportunity of serving him, speaking with him, studying him at a very close range and asking him questions about the doctrines of Islam. Abu-Bakr, Umar, Uthman and Aliyy were among the first few earliest companions who remained firm and steadfast throughout the period of hardship. They and their other colleagues made sure that the tree of Islam, being planted by the Prophet, did not die after the death of the Prophet. They followed his teachings without deviation. They succeeded in leading all their lives strictly in accordance with the teaching of the prophet. They joined him in all the battles fought with the unbelievers in defense of Islam. They were ever prepared to lay down their very lives so that the cause of Islam could prosper. When they returned from one of the fiercest battle, the Prophet told them that they have just returned from the smallest of the war. We now have to prepare for the war of wars. They were surprised to hear that, which other war could have been fiercer than the one we have just returned during which we lost some of our men. The prophet told them that it is the war against self. War against canal desires.
The earliest group of companions joined the prophet in fighting this war which he described as mother of the wars. They wage war against canal desires. They succeeded in turning their hearts away from all trivialities of this world and they elevated their desires towards God. The good things of life such as wealth, position, women, children and others that make people loose their level headedness meant nothing to this people. The people of Makkah attempted to lure the prophet through his uncle with wealth, women and post. The Makkan chiefs thought that their offers were so captivating that the prophet would have no choice other than to jump at them. The response of the prophet was that he would continue to spread his teachings until he succeed or die in the cause. With the spirit of absolute commitment to Islam, the prophet was able to succeed. His companions too learnt this lesson from him. They ruled with justice to the extent that they were loved and respected even by their enemies.
An Ambassador of the Roman Empire once entered Medinah at the time when Umar was the khalif. He inquired from a passer by about the way to the palace. The Roman Ambassador was made to know that there was nothing of such. The Roman Ambassador asked for their king. He was also made to realize that they did not have a king but a leader who was one of them. The ambassador was hoping to see a big monarch in company of a large entourage. He was surprised to meet Umar lying under a tree. The man remarked: “You are just and you have rest of mind.”
Umar bn Abdu Azeez a follower of the Companions (Companions) was another remarkable personality. Whenever he was holding meeting over state affairs he would use the state lantern. He would quickly put it off after the meeting and put on his own personal lantern for personal discussion. His wife was once able to save little money through which she cooked a delicious meal for Umar bn Abdul-Azeez, the then leader of the faithful. In his reaction to that, Umar slashed his personal allowance saying that if his wife could safe some money from his allowance, then he has been overpaid from the state treasury. These are the attitudes of the people who studied directly under the Noble Prophet Muhammad. This was the situation during the first and second generations after the prophet (S. A. W). This was the spirit they used to conquer the whole world.
After the expiring of this period, there was a slight diminishing of religion spirit. Hearts were turning towards the pleasure of this world than towards God. The number of empires and monarch has been brought under the banner of Islam, having being conquered by Muslims armies. Those who refused to accept Islam have agreed to pay “jizyat” (tax). This has brought about wealth to the leaders of Muslims. Those leaders change not only their attitude but also their tittles to ‘Malik’(Ruler), Sultan (king). They got carried away with affluence and fame of this world they started to rule like the Roman and Persian kings were doing. They started to build palaces, wearing crowns and keeping many security guards and women.
After this period the leadership of Muslim countries abandoned the teaching of Qur’an, Science of Hadith and other things that could have positive effect on the society. They started patronizing poets who were busy celebrating their praises. During this period, a number of systems emerged. There were Qadarites, Jabarites, Shiates ,Azrakites and the Muslim scholarship was not patronized. People were arguing on trivialities such as creation of Qur’an, where is God facing, what is he doing now? Etc. During this period, a number of Muslims Scholars, Philosophers, and Scientist were killed because they were trying to raise their voice to normalize the situation.
Desire to return to Pristine Islam
Seeing this station, those Muslims who were more mentally alert to their religious duties than other began to yearn seriously for a quick return to the pristine Islam. Those who were intelligent and wise saw that the love of good things of life consumed the whole community and that Satan has taken over the control of mans affairs.
Those serious and mentally upright and spiritually conscious Muslims who adore God decided to separate themselves from the rest of the world. They made up their mind to devote themselves to the recollection and remembrance of God. They made that the object of their lives. These men because of their yearn for pure Islam decided to cut off themselves from mundane world for God sake. They decided to clean themselves of all forms of impurities. They believe that the moral and spiritual impurities are the source of social and spiritual maladies that mal the society. These men decided to lead a life full of meditation they threw away from their inner heart the love of mundane and material things. Consequence upon their attitude, gold and mud became of equal value to their heart. They have acquired some of the qualities of the earliest Companions of the Prophet. The belief of this people was that the prophet and the earliest Companions were able to achieve the purpose of their lives because they posses nothing and were not possessed by anything. They believe that the Sahabah (Companions), Tabiun (Followers), and Tabiu tabi’n (Followers of the followers) were able to succeed and were able to achieve the purpose of their lives because they lived and died as true Muslims. They believe this earliest Sahabah (Companions) rejected the love of this world and God granted them the dominion of this world and His grace in the hereafter. They believed that the subsequent generations after the Tabiu’ tabi’n (followers of the followers) have become corrupt and that love of the mundane had lured them away from the path of Islam. They started teaching themselves and their few admires and followers how to purify oneself and how to improve moral.
The self-purification forms the main subject matter of the Sufis. This was not only by denying the needs of the canal desire alone, but also by purifying their conduct and cleaning their consciousness. The ultimate goal is attainment of the eternal felicity and perpetual blessedness. These people taught their followers the doctrine of renunciation of all self-pleasure. They also encourage their disciple to give up all unlawful canal desires. They believed that greed for power and position, lust for wealth and women and excessive love of the mundane world among other things are capable of destroying man spiritually, socially and even politically. They saw themselves as living in a society that was almost bankrupt because of the great sins that are been committed daily. The society that they found themselves has turned its back to God and the displeasure of Allah has continued to rain upon the society. They decided without further delay to turn towards Allah. This is just like the Qur’anic account of David who felt he has committed sin and repented without any delay and Allah forgave him. Having attained a lofty position, Allah warned him not to follow his passion and self desires in administering justice on earth. Seeking the forgiveness of God all the time is another doctrine of the Sufis.
This people believed that they were the real heirs of the Prophet and his Companions though they can not adopt the titles such as Sahabas, (Companions) or Tabiun (Followers). They believed that although there was a time lag between them and the disciples of the Prophet, but it was still possible for them to get to a lofty position and attain higher rank because Allah has promised them in the Qur’an 29: 69
“As for those who strive in Our cause, We will surely guide
them to Our ways; rest assured that Allah is with the righteous.”
Several names were given to them some of which are: “Fuqarah” (Poor men), “Zuhaad” (Ascetics), “Solihun” (Good men) to mention but a few. These are the people who later became known as Sufis.
Definition of Sufism.
Scholars have attempted to define Sufism and Tasawwuf in various ways. All these definitions revolved round, purification, cleanliness and inner purity of action. The definitions simply point to two things; cleanliness of action and cleanliness of intention. Some people defined Sufism as purity of the heart and cleanliness of the heart. This means Sufis are the people whose hearts are pure. The Sufis are those whose conducts toward God are sincere. They pay more attention to matters relating to cleanliness of the heart and inner purity. They attached a great importance to the tradition of the Prophet which says that there exist a lump of flesh in man which is goodness indicates the goodness of entire man’s system. And if this particular flesh is bad, then the entire body system is faulty. This lump of flesh is the human hearth. According to the Qur’an, if the Almighty Allah wishes to lead a servant to path of virtue, the first thing he does is to clean his chest. We would remember that when Prophet Musa (AS) was called upon for Allah’s message the first thing he requested for is that Allah should open his mind. Even the first thing Allah did for Prophet Muhammad when he was still a child was that Allah opened his mind. (See Q 94)
This is why the Sufis attach great importance to cleanliness of the heart. Some other scholars define Sufism as a system adopted by the people whose qualities and attitudes resemble those of the people of the bench whose own desire was to secure the pleasure of God.
One of the doctrines of Sufism is that members should turn their desire to God and abandon mundane world. Sufis are taught to live in this world like those have already departed. Some Scholars are of the opinion that Sufis are regarded as the people of the first roll while others opined that the Sufis are so called because they used to put on the coarse wool clothing.
How the Sufis hope to achieve their goal.
To achieve their goal, the Sufis laid much emphasis on learning.
v They, therefore, encourage their followers to attach more importance to Qur’an, Hadith, Fiqh, Siral etc.
v They also encourage their followers to put their learning into practice.
v They also encourage their followers to always travel to see wonders of Allah.
v They should always be doing their obligatory aspect of religion regularly and some optional act of worship (Ibadah)
The Muslim world has produced giants Sufis. Some of them are:
v Abu Hamid Al-Gazali
v Ibrahim bn Adham
v Muhyiddeen bn Al Arabi
v Imam Junaid
v Al-Hasan Al-Basri and others
There came a time when the Sufi doctrine was corrupted by fakes. These fakes used Sufi pretext to extort money from people. They did a lot of damage to Sufism. They turn the thump of Sufi leaders into shrines. The Sufis were quick to react. That is why we started to have book of Tassawwuf and Sufism. Their writings spelt out their diction with reference to Qur’an and Hadith.
This write up will not complete without mentioning some of the names of those giant Sufi, who had contributed to the spread of Islam in this part of the world. Some of them are:
· Sheikh Ahmad Baba of Timbuktu
· Sheikh Uthman bn Fodio
· Sheikh Ahmad Ture
· Sheikh Ibrahim Kaolakh
· Sheikh Alimi of Ilorin. etc
These giant Sufis leader had great influence on their followers and all the entire society.
In conclusion, I want to call our attention to the Hadith of the prophet that talk about Islam, Iman Ihsan. There are three stages: - the first stage will only qualify you for the second stage. Islam is the first quality, Iman is the second while Ihsan is the third.
The Ihsan the prophet (S.A.W) described as worshiping Allah as if one is seeing him physically, even though one cannot see him, He (Allah) sees him.
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• Majmū’at ad-Dawāwīn (Collection of Eulogy Works) of Shaikh Ibrahim Niasse [Content (8 Diwans): Dawāwīn as-Sitt (Six Anthologies), Dīwān Sayr al-Qalb & Nūr al-Haq] (Arabic text & English translation [by Dr. Awwal Baba Taofiq]
• Qasida al-Hamziyya (Panegyric which contains the Biography & History of Prophet Muḥammad) by Shaykh Muhammad Būsayrī [Translation & Commentary by Ibrahim Jafaru] - Arabic & English
• Dalā’il al-khairāt wa Shuwāriq al-Anwār fī Dhikr as-Salāt ‘alā-n Nabiyy al-Mukhtār (The Indices of Virtues and the Brilliant Burst of Sunshine in the Invocation of Allah’s Blessing on the Chosen Prophet) by Imām Sulaiman Jazūlī [Arabic text, English Translation, Transliteration by Alhaji Marooph Raji]
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• Section A: English Only [1 to 17]
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SECTION A: ENGLISH ONLY
1. Who is this Shaikh “Shaikh Ibrahim Niasse Al-Kaolacky” [by Dr. Awwal Baba Taofiq]
2. Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions [by Dr. Awwal Baba Taofiq]
3. The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy [by Dr. Awwal Baba Taofiq]
4. New Life Through Sufism (An Introductory Approach to Sufism) [by Shaikh Zikrullah Okukayode Yekeen]
5. Pure Hearted (Al Qalb as-Salīm) [by Balogun Babatunde (Ubaidullah Alli)]
6. Handbook for every Tijaniyyat [by Shaikh Ahmad Bello As-Suufi Harazimi]
7. Practical Guide on the Wird(Litany) of the Tariqah Faydah Tijaniyyah (The Adherent Handbook)-(Compiled by Sayyidah Bilqis Grillo)
8. In the Meadows of Tafsir for the Noble Quran (Fī Riyādh at-Tafsīr lil Qur’ān al-Karīm) by Shaykh Ibrahim Niasse (Compiled by Muhammad ibn Abdullah Jayjubi at-Tijānī) - English Translation[1 Volume]
9. 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]
10. Facts about Sufism (by Sayyid Ismaheel Abdulrauf)
11. 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 -English Translation [Vol 1]
12. The Qualities and Uses of Zamzam Water (A Scientific & Islamic Exploration) by Abdul-Quadir Adeniyi Okeneye
13. Who is Shaykh Jamiu Bulala (by Ustaz Olanipekun Shittu Tunde)
14. Mukhtārāt min Mu'alafāt al-Fudiyāwiyūn [Selected Writings of the Fodios (Shaykh Usman, Abdullah & Muhammad Bello)] - 11 Vols (English)
15. Understanding the Concept of Will-Making in Islam (Fee Manzoori-l-Islam) by Abdul-Quadir Adeniyi Okeneye
16. Shaykh Ahmad Tijani and his Spiritual Path
17. Sayyida Fatima Zahara (The Rose)
SECTION B: ENGLISH TRANSLATION & ARABIC
18. Majmū’at ad-Dawāwīn (Collection of Eulogy Works) of Shaikh Ibrahim Niasse’ (Arabic text & English translation [by Dr. Awwal Baba Taofiq]
19. Al-Yaaqutatul Fareeda Fii Tariqatul Tijaniyyah (The Unique Ruby in the Tijaniya Spiritual Path), by Sheikh Muhammad Nazifi (R.A)...Translated by Sayyidi Jafaru Ibrahim
20. Vessel of Spiritual Flood,
Translation of Goran Faydah by Shaykh Balarabe Haroon Jega (Hausa-Ajami text
& English translation [by Dr. Awwal Baba Taofiq]
21. Katsina and Kaduna Conferences (Jadhbul ahbab ila hadrat Rabbil arbab) and Mecca Conference -(Translated by Sayyidah Bilqis Grillo)
22. Mawlud lectures of Shaikh Ibrahim Niass(Translated by Sayyidah Bilqis Grillo)
23. Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass al-Kawlakhi" - (Translation & Commentary by Dr. Razzaq Solagberu)
24. Al-khususiyyah Fi Mujadid Tariqah Tijaniyyah (The Distinguished Miracles of Shaikh Ibrahim Niass), Compiled & Translated by Dr. Awwal Baba Taofiq
25. Epistle to the World [The Translation of Ayyuha-l-Walad (Dear Beloved Son)] by Imam Abu Hameed Al-Ghazaali....Translated by Abdul-Quadir Adeniyi Okeneye
26. Jawahir Rasail (A Collection of Priceless Expositions via Letters "Letters 1 to 10"): Diamond Sparkles - (Arabic text, English Translation and Commentary by Sayyidah Bilqis Grillo)
27. Softcopy of Numerous Sufi Literature (Arabic & English) - (To be sent via CD & email/googledrive)
28. Kano Conferences by Shaikh Ibrahim Niasse
29. Shaykh Inyass’ Special Prayers
30. Rūh al-Adab (Spirit of Excellent Ethics) by Shaykh Ibrahim Niasse [Translated by Abdul-Quadir Okeneye]
31. At-Taiseer (Simplification): The Means of Attaining Purification Through Poetry with Allaah's Most Beautiful Names, By Shaykh El-Hajj Malick Sy [same translator]
32. Qasida al-Hamziyya (Panegyric which contains the Biography & History of Prophet Muḥammad) by Shaykh Muhammad Būsayrī [Translation & Commentary by Ibrahim Jafaru] - Arabic & English
33. Sufism “The Orthodox Path” (At-Tasawwuf “Minhāj al-Qawīm”) [Arabic text & English translations ], by Oseni Aliu Olalekan
SECTION C: ARABIC ONLY
34. Dalā’ilu l Khayrāt - Collection of prayers upon the Prophet
a) in Plain Arabic and Warsh script” (by Shaikh Sulaiman Jazūlī) – Arabic
b) in Hafs Arabic (small size)
c) in Hafs Arabic (big size)
35. Kanzul Masūn - Collections of Prayers/Supplications (by Shaikh Ibrahim Niasse) - Arabic
36. Dawāwīn as-Sitt (Six Anthologies) on Prophetic Eulogy (by Shaikh Ibrahim Niasse) - Arabic
37. Ahzāb wa Awrād (Collection of Prayers/Liturgies and Litanies) of Shaikh Ahmad at-Tijani - Arabic
38. Jihāzu Sārih wa Sā’ihi wa Sābih wal ‘Ākiful Fālihu fī Tawajuhāt bi-Salātul Fātih by Shaykh Muhammad Gibrima Ad-Dāghirī - *Arabic*
39. Al-Durra al-Kharida fī Shar’h al-Yāqūtat al-Farīda (‘The Unpierced Pearl’ in the Commentary of ‘The Unique Ruby’) - [Arabic, 2 Vols] by Shaykh Muhammad ibn Abdul-Wāhid an-Nazīfī
40. 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]
41. 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]
42. Kāshif al-Ilbās (by Shaikh Ibrahim Niasse) - Arabic
43. Fatihu Rabānī fīmā yahtāju ilayhi l Murīd at-Tijānī, by Muhammad ibn Abdullah at-Tijānī
44. Al-Fuyūdāt ar-Rabāniyyah fī Ma’āthar wal Awrād al-Qādiriyyah, by Sayyid al-Hajj ibn Sayyid Muhammad Sa’eed al-Qādirī
45. Sa’ādat al-Anām bi Aqwāl Shaykh al-Islām
46. Al-Budūr as-Suta’i: Shar’h al-Mur’hafati-l quta’i (by Shaikh Ibrahim Niasse)
47. Tabsirat al-Anām fī anna-l ‘Ilma Huwa-l Imām (by Shaikh Ibrahim Niasse)
48. Kanzul Awliyā fī Tawassuli bi-A’azam al-Asmā’ (by Shaikh Ibrahim Niasse)
49. Raf’u-l Malām ‘aman rafa’a wa qabada iqtidā bi-Sayyid al-Anām (by Shaikh Ibrahim Niasse)
50. Nujūm al-Hudā fī kawni Nabiyyinā afdala man da’ā ilā llahi wa hadā (by Shaikh Ibrahim Niasse)
51. Ziyādat al-Jawāhir min yawāqīt al-fāzin durari hikamin fī funūn ‘ulūm (by Shaikh Ibrahim Niasse)
52. Matrab as-Sāmi’een an-Nāzireen: Fī Manāqib ash-Shaykh Al-Hajj ‘Abdullah ibn Sayyid Muhammad (by Shaikh Ibrahim Niasse)
53. Al-Bayān wa-t Tabyīn ‘anni-t Tijāniyyati wa-t Tijāniyyīn (by Shaikh Ibrahim Niasse)
54. Tanbīhu-l adhkiyā’ fī kawn Ash-Shaykh At-Tijānī Khātim al-Awliyyā (by Shaikh Ibrahim Niasse)
55. Dīwān Sayr al-Qalb bi-Mad’h al-Mustafā al-hibb ilā Hadrat Ar-Rabb (by Shaikh Ibrahim Niasse)
56. Majmū’ Rihlāt Ash-Shaykh Ibrāhīm [Ar-Rihlat al-Hijaziyya al-ūlā, Nayl al-Mafāz al-awd ilā-l Hijāz, Ar-Rihlat al-Kanāriyya wal Kumāshiyya, Ar-Rihlat al-Kunākriyya] (by Shaikh Ibrahim Niasse)
57. Jawāhir ar-Rasā’il al-hāwī ba’ad al-‘ulūm wasīlat al-wasā’il (by Shaikh Ibrahim Niasse)
58. Tafsīr al-Jalālayni [by Jalāludeen al-Mahālī & Jalāludeen as-Suyūtī]
59. Tafsīr Ibn ‘Abbās (Tanwīr al-Miqbās) [by Abī Tāhir ibn Ya’aqūb Fairūzābādī]
60. Shams al-Ma’arif al-Kubrā wa Latā’if al-‘Awārif [by Imām Ahmad ibn ‘Aliyyu Al-Būnī]
61. Al-‘Ishrīniyya (Dīwān al-Wasā’il al-Mutaqabala fī mad’hi-n Nabiyyi) [by Wazīr Abdur-Rahmān al-Fāzāzī & Imām AbūBakr al-Muhīb]
62. Mukāshafat al-Qulūb [by Imām Abū-Hamīd al-Ghazzālī]
63. Ghāyatul Amānī fī Sīrat Sīdī Ahmad At-Tijānī [Compiled by Muhammad ibn Al-Hassan al-Mada’ū Thānī]
64. Ifādatul Ahmadiyyah: Li-Mureed As-Sa’ādat al-Abadiyyah [by Sīdī Muhammad At-Tayyib As-Sufyānī]
65. Majmu’ Qasā’id al-Mawlid an-Nabawī (by Shaikh Ibrahim Niasse)
66. al-Irshādāt al-Rabbāniyyah bi al-Futūḥāt al-Ilāhiyyah li-Sīdī Abī-l ‘Abbās Ahmad al-Tijānī ‘alā Matn al-Hamziyyah li-Abī ‘Abdullah al-Būsayrī (The Lordly Guidance by way of Divine Illumination of Sīdī Abī-l ‘Abbās Ahmad al-Tijānī: Commentary to Text of Hamziyyah by Abu Abdullah al-Busayri) [Published by Sīdī ‘Alī Ḥarāzim Barrādah] – Arabic
67. Sirrul Asraar (by Shaikh AbdulQadir Jaylani)
68. Abu Ma’shar al Falaki (by Shaikh Abu Hayyillahi al-Marzuqi)
69. Ismu-llahi al-a’azam (by Shaikh AbdulFatai Tūkhī)
70. Tansheet as Sufiyya fi’l Ahzaab al-Qaadiriyya (Shaikh Nasiru Kabara & Alfa Nda Salati)
71. Urjuzat Ruh ul Adab (Shaikh Ibrahim Niasse)
72. Al-Burdat al-madeehi(Shaikh Būsayri)
73. Tafsīr al-Qur'ān al-'Azīm "lil-Imāmayn Al-Jalālayni" - Warsh & Hafs - 2 Vols (Arabic)
74. Mukhtārāt min Mu'alafāt al-Fudiyāwiyūn [Selected Writings of the Fodios (Shaykh Usman, Abdullah & Muhammad Bello)] - 11 Vols (Arabic)
75. Natā'ij al-Asfār fī-s Salāt 'alā-n Nabiyy al-Mukhtār (by Shaykh Ahmad Abū-l Fat'h al-Yarwāwī)
76.Teebul Fā'ihi Wal Wirdu-s Sā'ihi fī Salātul Fātih (by Shaykh Muhammad ibn 'Abdul Wāhid an-Nazeefī)
77. Tafsīr al-Qur'ān al-'Azīm "lil-Imāmayn Al-Jalālayni" (by Imām Jalālu-Deen Al-Muhalī & Imām Jalālu-Deen As-Suyūtī) [Warsh & Hafs Scripts - 2 Vols]
78. Rūh ul-Bayān fī Tafsīr ul-Qur'ān (10 Volumes Sūfī Tafsīr/Quranic Exegesis) [by Shaikh Ismā'īl al-Haqqī al-Barūsī]
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SUFI LITANIES & SALAT ALA NABIYY (PRAYER UPON PROPHET) COLLECTION
• Ahzāb wa Awrād (Collection of Prayers/Liturgies and Litanies) of Shaykh Ahmad at-Tijani
• Kanzul Masūn [Guarded Treasure] - Collections of Prayers/Supplications (by Shaykh Ibrahim Niasse)
• Jihāzu Sārih wa Sā’ihi wa Sābih wal ‘Ākiful Fālihu fī Tawajuhāt bi-Salātul Fātih (by Shaykh Muhammad Gibrima)
• Natā'ij al-Asfār fī-s Salāt 'alā-n Nabiyy al-Mukhtār (by Shaykh Ahmad Abū-l Fat'h al-Yarwāwī)
• Teebul Fā'ihi Wal Wirdu-s Sā'ihi fī Salātul Fātih (by Shaykh Muhammad ibn 'Abdul Wāhid an-Nazeefī)
[WhatsApp +2349078376281 or click http://wa.me/2349078376281]
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