SHAIKH HASSAN DEM: THE BASTION OF ISLAMIC SCHOLARSHIP

(AL-HASAN B. MUHAMMAD al-Füti al-Kawlakhi, called al-Hasan Dem, d. c. 1989)

Culled from:

Arabic Literature of Africa (ALA) Vol. IV: The Writings of Western Sudanic Africa (pgs. 306 & 307), Compiled by Prof. John O. Hunwick

A disciple of Shaikh Ibrahim Niyas of Futanke origin, he lived in the Niassene zawiya at Madina Kaolack for several decades and visited Nigeria where his writings were published.

His writings/publications:

1. Kashf al-ghita ‘an al-fikr al-safi fi ma‘rifat usul al-deen al-islaamii wa-ma‘rifat usul al-Tijaniyya

Publ. n.p., n.d. (copy in UBMIA/TIJ, 130).

2. al-Khulaasa fı ’l-jawaab ‘an amr al-khaleefa

Publ. n.p., 1403/1983 (copy in UBMIA/TIJ, 128).

3. Nur al-kamal fı mash-had al-rijaal

Publ. Kano, Northern Maktabat Priniting Press, 22/2/ 1394; Khartoum: Matba’at al-Tamaddun, n.d. (copy in UBMIA/TIJ, 129).

4. Nayl al-maraam fı su’aal al-hajj Uba Ringim fi ’l-manaam

Uba Ringim mentioned in the title is a well-known Tijani merchant of Kano.

Written 5 Rabi‘ I 1398/13 February 1978.

Publ. Kano, 1397.

5. Usl al-‘ilm wa’l-tariqa al-Tijaniyya wa-fadaa’il mawlana al-shaykh Ahmad al-Tijani sahib al-maziyya

Publ. n.p., 1409/ 1989 (copy in UBMIA/TIJ, 127).

Al-Ḥasan b. Muḥammad Dem (d. 1409/1989), a Futanke from the region of Podor in Fouta Toro, the bastion of Islamic scholarship in the wider Senegambia area. He became a pillar of the community and expanded his teaching activity to include medicine, the curing of mental patients being his field of expertise (Seeseman, 2010).

SHAIKH HASSAN DEM

By: Seydou Ousmane Baye At-Tijânî

Biography

Shaykh Hassan Dem was born in Sinthiou Dangthé in Podor, in 1920. His name is HASSAN DEM, son of SAMBA MUSA, son of ALI.

His grandfather ALI came from the village of FUMMI HARIDIMMUBI. He then moved and settled in the river coast, in the Mauritanian side. There, he perfectly learned the Holy Quran and became a hâfiz (memorizer of the whole Quran). After that, he returned back and settled in Hallaybé and next in harelâhu. He also was one of the people of haleybé who founded that village.

SHAYKH HASSAN DEM’s Mother, Fatoumata Kelly, is daughter of Ilimân Bôyil b. Ilimân Umar b. Abdul Tafsir b. Tafsir Umar Kelly. This latter was celebrated as a saint who accomplished many miracles.

His Childhood and the Miracle of the River

Shaykh Hassan Dem grew up in Sinthiou Dangthé in his tender age. When he was seven, he moved to his grandfather, Ilimân Bôyil, where he started learning the Quran, which was usual by that time. He had his uncle El Hadj Abdul kelly as a master. But for some reason, he had to stop his studies despite the strong will he had for learning.

One midday, on his way to the Gourel village near Jullûm, he walked alongside the river that flows between those two villages and which was completely dry by that time of the day.

He had a glance into a hole in the course of river, and he found flowing a milky liquid. He got close and took three sips from it with his hands. The liquid was delicious and sweet like honey. He wanted to take a fourth sip, but the water vanished mysteriously. He was so astonished by what happened that he went back to tell his grand-father Mûsà Kelly, considered as a saint, about what he just witnessed.

His grand-father interpreted the incident and told him: Go and seek knowledge. You’ll acquire it without any trouble! Hence, Hassan Dem decided to resume his studies by the Strength and the Power of Allah. He asked for permission of his mother to leave, one morning and dawn. She gave him permission, recited the Sura 97 of the Quran three times and blowed her recitation on her breast. She then asked Hassan to suckle it. After he did, she said: You may leave in peace. God’s gaze will never abandon you. He went out of his land light hearted in the pursuit of science, very happy and confident with the blessing of his saintly parents.

Education with Shaykh Sa-îd Chu-arâ

Shaykh Hassan Dem first moved to Kanel where he met a very prominent scholar, an expert in Islamic Sciences, a virtuous, a perfect saint celebrated as Thierno Sa-îd Chu-arâ. He stayed with him and studied in his school for fourteen (14) years. He learned many disciplines of Islamic sciences: Islamic law (sharî-a), arabic literature (adab), Arabic morphology and grammar (sarf and nahwu), the foundation of laws (furûh), etymology (ma-âni and bayân), logic (mantiq), rhetoric.

Shaykh Hassan Dem served him with devotion and Thierno Sa-îd Chu-arâ in turn had deep love and respect for him. He used to gaze at him earnestly, after which he’d say: I have great hopes that you will attain the gnosis/spiritual opening (al fath) and that you will be a Waliyy (Saint) and attain Divine proximity (al- wusûl).

He never stopped pronouncing such words since he witnessed Hassan’s tremendous attraction towards knowledge seeking and his serious care in Allah’s worshiping. Finally, he received from his Shaykh the sciences and secrets of the Shaykh Ahmed Tijânî’s Path.

Shaykh Sa-îd Chu-arâ was astonished by the skills of Shaykh Hassan Dem, especially by his great ease/swiftness in learning. He awarded him the supreme rank in the Tijâniyya Path. He became a muqaddam mutlaq in the Tijâniyya path, which is one of the most advanced disciples whom are entitled to initiate people in the path and provide spiritual education. The Shaykh also gave him some of his ultimate secrets.

Published Works:

(1) Mawrid al-ridha fî al-salât ala al-nabiy: (The beverage source in the blessing upon the prophet).

(2) Miftaah al-wusûl ilâ hadhrat al-rasûl (The Key for Attainment of the Prophet’s Holy Presence).

(3) Nûr al-kamal fî mash-had al-rijâl (The Light of Completeness in witnessing of the Great ones.

(4) Nayl al-marâm fî su-âl al-haj ubâ rin-guim (Achieving the desires through the inquiries of El-Hâj Ubâ Ringim.

He wrote many other unpublished notes

Circumstances of the meeting with Shaykh Ibrahim Niyâs

One day, Shaykh Hassan Dem’s master and Shaykh went on pilgrimage to Mecca to accomplish the fifth and last pillar of Islam. He passed away on his way back. Hassan Dem fell in deep sadness when the dreadful news reached him. He spent the first night after hearing the news in total lost, wondering where, when and how he would be able to find another master as excellent as his master in the sciences, blessed characters, religion, and sincerity towards God. A master who would guide him to his goals achievement.

He ended up sleeping in that state and he had a dream of a saint whose name is Sherif Muhamed al-Mukhtar. He was given three handfuls of millet by the Shaykh who asked him to eat it each time; which he did. The first handful of millet tasted like sugar to him. When he was given the third handful, Shaykh Hassan Dem told himself: why won’t this great saint pray for me instead of giving me some millet. He finally said: Oh Shaykh, pray for me! He was answered: What do you desire? and replied: knowledge, especially knowledge of God (ma’rifa). Then, the Shaykh begun to pray and recite words that Hassan could not hear. Then, he spat on the millet in Shaykh Hassan’s hands until it became wet and white of spittle. Hassan ate it like that.

As soon as Sherif Muhtar left, he saw Thierno Sa-îd Chu-arâ in that same dream, as a young man, wearing green clothes. He asked him while smiling: did you see Sherif Muhamed al-Mukhtar? Hassan answered affirmatively. He asked again: did he pray for you? Shaykh Hassan replied yes again. He then told him: I also pray to God to make you realise all your goals. He added: take the path to the West. Hassan asked him for details. He replied: Go to Kaolack and find there the master (Cheikh Ibrahim Niyâs), for there is no one equal to him in the experiential knowledge of God (ma’rifa) & Sciences on Earth!

When he woke up, Shaykh Hassan addressed a letter to Al-Hâj Ibrahim Niyâs. He simply wrote on the back of the envelope: El-Hâj Ibrahim Niyâs, Kaolack, Senegal. He had no idea who it was and had never heard that name before. Shaykh Ibrahim Niyâs responded to him to his utmost surprise and sent him the litanies or zikr to recite before their meeting. He announced him many glad tidings yet come that Allah made him realize afterwards.

Companionship with Shaykh Ibrahim Niyâs

Shaykh Hassan Dem left Fouta for Kaolack [in 1947] to meet with the perfect Master, the Shaykh, the holder of the divine floods (al-faydha) and the divine light, the holder of the Tijâniyya Path flag, the Caliph of Shaykh Ahmed Tîjâniyya, Sheikh al-Islam Ibrahim Niyâs b. El-Hâdj Abdallah Niyâs.

He stayed with him and was his companion for over twenty eight years. He obtained from this supreme master, divine knowledge and lights; and many other things that saves a pilgrim from any further researches. He served him the best he could, both by the pen and the rosary. Especially, he was mostly devoted to accomplish spiritual retirements (khalwa and rayâdât) for him. During these khalwa, he kept praying to God for the Shaykh with special and secret formulas.

He first performed the spiritual retirement, in his mosque, for eight days, celebrated as the special among the greatest (khâssatul ulyâ), the next one which lasted seventy two days celebrated as the greatest and saintful khalwa (khalwatus samdâniya al-kubrâ). Afterwards, he served the Shaykhs with forty days khalwa many times and during the seven years he entered those retirements so many times that it became familiar to him as the meadowlands are to the camels. He obtained so many secrets from it and had so extraordinary visions that neither his tongue nor his pen could express. God awarded him the great triumph/spiritual illumination (al-fath al-akbar) and poured on him the divine knowledges, gnosis, secrets, light, floods and flavors. Praise be to Allah.

In the great favours, Allah made him understand the deep meanings of the Quran. He was hearing and understanding the hidden meanings of the prophet’s PBUH – sayings and those of the sufis – the mystiques of Islam – as he was the one who pronounced them. Praise be to God for this tremendous light instilled into his heart. This little man, the sinner (*), became by the graciousness of ALLAH, the one who walks in the depths of gems oceans, in the exterior law (sharî-a), in the path (tarîqa) and the reality (haqîqa).

As ultimate achievements, Shaykh Ibrahim awarded him the absolute authorisation in the Tijaniyya Path (ijâza mutlaqa shâmila). Shaykh Ibrahim Niyâs himself received fifty authorisations, twenty-five of them being absolute ones. The absolute authorisation Shaykh Ibrahim confered to Shaykh Hassan Dem conveyed to him (linkage to) all of those (fifty authorisations). Praise be to ALLAH for Shaykh Hassan Dem only served accomplished and perfect Shaykhs!

Journeys and public speeches

Shaykh Hassan Dem then begun to visit different lands out of Senegal and used to give speeches in these journeys that lasted for many years. He first went to Mali and Burkina-Faso, then to Ghana. He visited many towns and villages. He held one hundred and twenty nine (129, the numerical weight of the divine name of Allah: Latîf) lessons in which he spoke about the exterior law (charî-a), the Tijâniyya Path(tarîqa) and reality (haqîqa). Over five thousands of people embraced the Tijâniyya Path during those journeys. He returned back to Senegal at the end of that year.

Yet, before the end of that same year, he went to Fez and performed the spiritual visit to the tomb of his supreme master, Shaykh Ahmad Tijânî, the founder and master of the tijâniyya Path. He visited the graves of twenty eight companions of Shaykh Ahmad Tijânî, buried in many different places: Fèz, Meknes, Musâwa and Casablanca. He prayed for every one of those saints of Marocco each one on their own graves.

He also accomplished a spiritual visit to some other Shaykh Ahmad Tijânî’s companions in Tunis, Egypt and in Arabia(Hijâz). He was acquainted with their names and life stories. He was astonished that the people of Maroc did not know the location of their graves. Yet he was not able to visit the graves of other great Tijâni saints, but he met them in the visit he made to Cheikh Ibrâhim Rayyâhi in Tunis and by his infinite power, the Lord made their souls present so that the Shaykh Hassan Dem could offer them his blessings and prayers.

He also visited the spiritual center (zâwiyya) of Shaykh al-Arabî in Rabat, where he held four speeches. He also addressed a speech in Casablanca, fifty nine (59) times in Nigeria (Kano and other lands). In total, he gave two hundred and one speeches in this long journey that led him in Morocco, Tunisia, Egypt and Nigeria, followed by many people.

Those people were fascinated by the beauty of Hassan’s words so that they literally felt the growth of their hearts as if they were drunk from the wine of the speeches. It was the pleasure flowing from the divine sciences and from the sufi expressions that made them enter into a trance and embrace the Tijâniyya Path.

During this journey, a great number of people embraced the sûfi path of Tijâniyya. In Cairo, he met Muhamed Al-Hâfez b. Abdul al-latif. He granted him a absolute authorisation certificate in the Tijâniyya from his own twenty absolute authorisations. May ALLAH reward his fathers and grandfathers for his course in this path of the elects.

SHEIKH HASSANE DEM’S RESPONSE TO A QUESTION BY CHEIKHANY

By: Seydou Ousmane Baye

http://sdmi.sn/thierno/lessons.php

Cheikhany Thierno had asked him to bring clarification on a hadith that the angels do not enter a house where there is a dog. Thierno through his response, symbolized the dog as the baseness (of the heart/mind) such as gambling, power obsession, not spending time on the spiritual/for worship, anger, etc. The “angel” symbolizes “knowledge” and the “heart” of man is “home”. Therefore, no one can be a repository of knowledge, while he indulges in these (temporal) enjoyments until he disposes of his heart all feelings of baseness and temporal influences.

As said Imam Ahmad Ibn Abdul-Hamid Al Ghazali said in his book Ihya Ulumu Din: "A heart full of evil actions such as wickedness, the avarice and anger is like an abscess filled chip. If left untreated, it may become infected and affect the rest of the body. "

Extracted from the works of Shk Hassan Dem

http://sdmi.sn/thierno/works.php

TARBIYYA & TAZKIYYA ACCORDING TO THE FAYDA TIJANIYYA

By: THIERNO HASSAN DEM AL-FUTI (ra) in "Kashif al-Ghita" (The Lifting of the Veils)

{Interpreted from the Arabic by Muhammad Abdullahi al-Tijani al-Ibrahimi}

The purpose of Tarbiyya, or spiritual training, in the Tariqa Tijaniyya is Tazkiyya. Without the proper Tarbiyya there is no hope of purifying the lower-self or ego (nafs).

According to our Shaykh, the Arif Billah Thierno al-Hajj Hassan Dem al-Futi (ra), a great scholar and a Khalifa of Mawlana Shaykh al-Islam Ibrahim Niasse (ra):

"As for Tarbiyya, it is the purification (tazkiyya) of the nafs and its rectification. This is what is meant by the term 'tarbiyya'.

Many people do not realize that this tarbiyya is something which every human being needs.

A man is a murabbi in his home, as he properly educates and trains his family and his children. A ruler or head of state is a murabbi in his country, training the citizens in his land.

A shaykh is a murabbi of his students & disciples, training them by commanding the egos purification and its rectification.

This (purification) is what has been commanded in the Holy Qur'an and Hadith and this is what is meant by the term 'tarbiyya'.

It is impossible for anyone to discharge the rights (huquq) of Allah, in reality, until the nafs has been purified and rectified.

Without purification (tazkiyya) it is impossible. The Messenger of Allah (saw) has mentioned this in a authentic narration reported in the Sahih of al-Bukhari:

'Beware! There is a piece of flesh in the body if it becomes good (purified) the whole body becomes good, but if it is corrupt the whole body is corrupt. It is the heart.' So, this piece of flesh has been identified as the heart, which is the place or abode of passionate lusts and lower desires (hawa). To attempt its purification is very, very arduous and difficult. This is why it has been ordered to wage war against these 'hawa'.

Jihad is of two types: The struggle against the unbelievers and the struggle against the lower desires. The Jihad against the kufar is finished at the point he says, 'There is no god but Allah'. They enter into the sanctity of this Noble Kalima and thereby saves himself, his children, his property and attains complete freedom within Islam from the moment he says 'There is no god but Allah'.

The Prophet (saw) said, 'I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives and property from me, except for the Islamic laws and then their reckoning will be done by Allah."(Sahih al-Bukhari)

This is the extent of jihad with the unbelievers, but it is not sufficient for the purification of the nafs because many people say the Kalima with their tongues while faith (Iman) has not yet entered into their hearts!

In the illuminated city of the Prophet—Medina al-Munawwara--there were over 300 hypocrites living there! They said 'La ilaha il Allah' with him, they prayed with him, they fasted with him, they gave charity with him, they performed the pilgrimage with him, etc., but they only did these things out of fear of the sword and not due to true faith.

However, the Sacred Law (Shari'a) does not investigate into peoples state of heart, as its rulings are only concerned with the outward state of people. This is why after returning from the Battle of Tabuk, the Messenger of Allah (saw) said, 'We have returned from Jihad al-Asghar to Jihad al-Akbar.’ The companions asked: ‘What is Jihad al-Akbar, O Messenger of Allah?’ He answered: ‘The Jihad of someone against his lower desires!’

This is something truly amazing! The struggle against ones own lower desires (hawa) is more difficult than the struggle against unbelievers, which may involve extreme hunger, thirst or even the possibility of losing ones physical life!

For this reason the ego (nafs) has been likened to a wild animal, the lower desires (hawa) has been likened to a leash, Satan has been likened to the one walking the wild animal, and the Dunya has been likened to its pasture field of grazing.

But when a person comes to a Shaykh, they are in effect giving the reins of the leash over to him."

-THIERNO HASSAN DEM AL-FUTI (ra) in "Kashif al-Ghita" (The Lifting of the Veils)

{Interpreted from the Arabic by Muhammad Abdullahi al-Tijani al-Ibrahimi}

ELIMINATE YOUR VEILS

ﻧﻔﺴﻚ ﺣﺠﺎﺑﻚ ﻭﻋﻤﻠﻚ ﺣﺠﺎﺑﻚ ﻭﻣﻌﺮﻓﺘﻚ ﺣﺠﺎﺑﻚ ﻭﺃﺳﻤﺎﺅﻙ ﺣﺠﺎﺑﻚ

Your ego is your veil. Your job or actions is your veil. Your knowledge is your veil. Your name is your veil

ﺍﻟﻤﺤﺠﻮﺑﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﺤﻖ

Those who are veiled do not know the Real

ﻓﺄﺧﺮﺝ ﻣﻦ ﻗﻠﺒﻚ ﻛﻞ ﺷﺊ

So remove everything [besides ALLAH] from your heart

Interpreted from the Arabic by Muhammad H. Abdullahi

ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﻟﻠﻪ ﻻ ﻧﻜﻔﺮ ﺍﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻭ ﺇﻥ ﺳﺮﻕ ﻭ ﺇﻥ ﺯﻧﻰ ﻭ ﺇﻥ ﺷﺮﺏ ﻭ ﺇﻥ ﺟﻬﻞ ﺃﻭ ﻟﻢ ﻳﻔﻘﻪ

The Gnostic Sages or Knowers of ALLAH do not make Takfir [to accuse someone of disbelief] of any of the people who say 'There is no god but ALLAH and Muhammad is the Messenger of ALLAH'; even if they steal, commit fornication, drink alcohol, are ignorant or have no understanding of Islamic

Jurisprudence.

Interpreted from the Arabic by Muhammad H. Abdullahi

SUFI LITERATURE AND PRAYER BOOKS COLLECTION (AVAILABLE FOR ORDER)

*SALAT ALA NABIYY (PRAYER UPON PROPHET) COLLECTION/SERIES*

Available for order and worldwide delivery....

1. It'haful muhtaaj bi tarfat al hajj fi salvation alaa saahibi taaj....by Shaikh Abubakar Atiku

2. Majmuu' kutubu thalatha....by Sheikh Aliyyu Harazim (kano).

3. Jaami'u salawaat alaa nabiyy....by Sheikh Aliyyu Harazim (kano).

4. Sullamu l muhibeena ilaa hadrat khairul mursaleen....by Sheikh Aliyyu Harazim (kano).

5. Salat qadaa'i l hawaa'ij....by Sheikh Aliyyu Harazim (kano).

6. Sirrul asraar fii salaat alaa Jaami'u l anwaar....by Sheikh Aliyyu Harazim (kano).

7. Mataalib al abd fii salaat alaa afdal mash'had....by Seyyid Hussein ibn Ilyas al-harazimi.

8. 'Awaa-idu l barakat fi fawaaidul waraqaat min hadrat Mawlana al-Arif billah Shaykh Aliyyu Harazim

9. Jihazu Sarih of Sheu Gibrima

10. Hizbu suwar al maneehi....by Sheu Gibrima

11. Nataij safar....by Sheu Gibrima

12. Itbaau tazyeel....by Sheu Gibrima

13. Sidratul muntaha....by Sheu Gibrima

14. Tazyeel wa tahaqeeb....by Sheu Gibrima

To order for copies;

Call/Whatsapp: +2348034656467

Or click

https://api.whatsapp.com/send?phone=2348034656467

Facebook: www.facebook.com/Ismaeelbakare

Email: smilebak2004@gmail.com

NEW BOOKS AVAILABLE

1. Sayyida Fatimat Zahara (The Rose): The Beloved Daughter of the Holy Prophet (SAW) - (by Sayyid Ahmad Bello As-Suufi Harazimi)

2. Sheikh Ahmad Tijani and his Spiritual Path (Tariqat) - (by Sayyid Ahmad Bello As-Suufi Harazimi)

3.Shaykh Ibrahim Niasse's Annual Mawlid Nabiyy Lectures at Senegal - Arabic text & English Translation.

4. Selected Prayer Poems (Qasaa'id) of Shaikh Ibrahim Niasse from Kanzul Masun - Arabic, Transliteration & English Translation.

5. Jawahir Rasail (A Collection of Priceless Expositions via Letters "Letters 1 to 10"): Diamond Sparkles - Arabic text, English Translation and Commentary by Shaykh Ibrahim Niasse

6. Tahniah (Congratulatory Ode) of Shaykh Ibrahim Niasse to the Prophet Muhammad (Part 1) – Selected, Transliterated & Translated by Alhaji Abdul-Quadri Okeneye

5. Handbook for Every Tijaniyyat - (Compiled by Sayyid Ahmad Bello As-Suufi Harazimi)

Other available books

1. Tafsir al-Jalalayn...warsh
2. Quran...written in warsh style with hausa leather pouch
3. Quran....very old (500years old) handwritten manuscript...written in warsh with hausa leather pouch

4. Diya at-Ta’wil fi Ma’ani at-Tanzil (hafs)...Published copy the tafsir by Abdullahi bin Fodio
5. Shifaa Qadi Iyadh (warsh)

And many other books are available

To get copies...contact the above links

CLASSICAL QUR'ANIC CALLIGRAPHY & MANUSCRIPTS (Available for order)

1. Qur’an (warsh) - Handwritten, with Barnawi/Kanawi calligraphic style (neatly wrapped in a leather skin-bag)

2. Qur’an (warsh) - Handwritten (Over centuries old manuscript, loosely bounded in leather case)

3. Qur’an (warsh) - Electronic print

4. Dalail al-khayrat (warsh) - Electronic print

5. Shifaa of Qadhi Iyadh (warsh) - Electronic print

6. Fii Riyadh Tafsir of Sheikh Ibrahim Niasse (7volumes)

7. Majmuu’at at-ta‘areef bi Shaikh Ibrahim Niasse (7volumes)

1. Dala'ilu l khairat of Shaikh Sulaiman Jazuli (Arabic text, Translation, Transliteration by Imam Marooph Raji)

2. Hizbu Sayfi & Hizbul Mughni (Arabic text, Translation, Transliteration by Imam Marooph Raji)

3. Hizbul Bahri (Arabic text, Translation, Transliteration by Imam Marooph Raji)

4. Hizbu Suwar al Manee'hi – ‘Arabic (composed like Hizbu Sayfi)’ (by Shk. Muhammad Gibrima)

5. Sidratul Muntaha ad-daa'een– ‘Arabic’ (by Muhammad Gibrima)

6. Jihazu Sarih – ‘Arabic prayer book on Salatul fat’hi’ (by Shk. Muhammad Gibrima)

7. Tibbul faa'ihi – ‘Arabic prayer book on Salatul fat’hi’ (by Shk. Abdul-Waahid Nazeefii)

8. Nataa'ij Safar – ‘Arabic prayer book on Salatul fat’hi’ (by Shaikh Muhammad Gibrima)

9. Itbaau Tazyeel – ‘Arabic prayer book on Salatul fat’hi’ (by Shaikh Muhammad Gibrima)

10. Sirrul Jaleel fii l Khawaas 'Hasbunallahu wa ni'mal Wakeel (by Shaikh Abul Hassan Shadhili)

11. Afdalu Salawaat ala Sayyidi Saadaat – ‘Arabic collection of Salat upon the Prophet’ (Shaikh Yusuf ibn Ismaa'eel an-Nabahani)

12. Kanzul Masun wa luuluu l Maknuun – ‘Arabic collection of prayers written by Shaikh Ibrahim Niasse. Compiled by Imam Hassan Cisse’.

13. Ahzab wa Awrad (Litanies) of Shaikh Ahmad Tijani

1. Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega - (Translated by Khalifah Awwal Baba Taofiq)

2. Rihlat Konakriyah (A trip to Conakry), Shaykh Ibrahim Niasse - (Translated by Khalifah Awwal Baba Taofiq)

3. Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions (Compiled by Khalifah Awwal Baba Taofiq)

4. The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy (Compiled by Khalifah Awwal Baba Taofiq)

5. Kano Conferences (Majlis Kano) and the khutba titled (Hadiqat al-Anwar fii ma ihtawa alayhi qawaaid al-Islam minal hikam wal asrar) - (Translated by Sayyidah Bilqis Grillo)

6. Katsina and Kaduna Conferences (Jadhbul ahbab ila hadrat Rabbil arbab) and Mecca Conference - (Translated by Sayyidah Bilqis Grillo)

7. A Brief Biography of the Shaykh al-Islam Ibrahim Niasse (Compiled by Sayyidah Bilqis Grillo)

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

9. Islamic Law of Inheritance, by Sayyid Ali ibn Abubakar al-Muthanna ibn Abdullah Niasse (Translated by Dr. Sulaiman Shittu)

10. Muassasah Nasr al-'ilm Int. (AAII) Magazines No. 13, 14 & 15 (with Articles like Outline of Life of Sufi Heros & Heroines like Shaikh Ibrahim Niasse, Shaikh Abdus-Salam Oniwiridi Pakata, Shaikh Muhammad Bello Eleha, Shaikh Ahmad Rufa'i Nda Salati, and others...this magazines also features other interesting Articles).

11. Numerous “English” Sufism & Tijaniyyah Tariqah E-books/Journals/Articles (soft copies - to be sent via email)

12. Numerous “Arabic” Sufism & Tijaniyyah Tariqah E-books/Journals/Articles (soft copies - to be sent via email)

To order for copies (of books), contact;

Email:

smilebak2004@gmail.com

Call/Whatsapp:

+2348034656467

Facebook:

Isma'eel Bakare

www.facebook.com/Ismaeelbakare