SHAYKH AHMAD
ABU’L-FAT’HI (AL-BARNAWI) & SHAYKH ALIYU HARAZIM (AL-KANAWI)
(ABU'L-FAT’HI (EPITOME
OF SPIRITUAL OPENING) & ABU'L-ANWAR (POSSESSOR OF DIVINE LIGHTS))
SHAYKH AHMAD
ABUL-FAT’HI
Quotes from the Book:
Arabic Literature of
Africa, Volume 2: The Writings of Central Sudanic Africa.
Chapter of Quotes;
Chapter 10 “Bornu,
Wadai and Adamawa”, pages 400-403.
Compiled by: Dr.
Hamidu Bobboyi and Prof. John O. Hunwick
Grammarian, Jurist, Tijani muqaddam, and one of
the principal teachers of Shaykh Sharif Ibrahim Salih, who studied with him for
over twenty years.
He was born in Sandiwa in the district of Aunu
in Konduga Local Government, Bornu. His father was also born there, but his
mother, ‘Aisha Nana bint al-Hajj Muhammad, was descended on her mother’s side
from the Fulani ruling family of Ba’aja of Adamawa.
His studies began in Bornu, but took him, over
the course of many years and many teachers, to Kano, Zaria and Katsina. In Kano
he studied first with Imam Tsofo of Bankuri, Dan Tuwa (student of Muhammad
Inuwa, a student of Muhammad Salga), and other less easily identified, such as
kaltumi (a pupil of Yunus lnuwa), Babakar al-Khayyat, the qadi Sunmaila, and
Zakari Awla. He spent three years in Zaria at the school of Jibril dan Iya and
after a period of study in Katsina with Mustafa Mataza, returned there again to
study with Maaji Ishaq. Around this time he also studied with Ibrahim Balarabe
jega.
Eventually he went back to Kano and studied at
the Dar al-Ilm of Mustafa, a client of al-Hasan dan Tata, the wealthy merchant.
It was during this visit to Kano (probably in the late 1930s) that he studied
works of the Tijaniyya tariqa with Abu Bakr ‘Atiq, who made him a muqaddam in
1360/1941-2. He also studied with Muhammad Salga before his death in 1939,
Muhammed al-Thani Shazare, and Uthman al-Qalansuwi. After Shaikh Ibrahim Niasse
introduced his teaching in Kano, Abu ‘l-Fath went to study with him in medina
near kaolack and was again made a muqaddam in 1371/1951-2.
In 1956 he founded an important madrasa, later
to be called Madrasat Anwar al-Islam. It was rebuilt in 1978 and renamed
Madrasat Abi’ l-Fath al-lslami. Graduates of the Madrasa have gone on to study
in al-Azhar and in various Nigerian and foreign universities.
The Kitab al-istidhkar gives a list of his
student, which we repeat here, though few of them are otherwise known, and some
of the names are uncertain; Muhammed Najib Hashim, ‘umar ‘Ulasha (?), Goni
Tijani b. ‘Isa al-Kanemi {q.v.), Hasanayn ibn Yahya al-Hamaadii al-‘Adali (? Or
al-Qadali), Muhammad al-Bashir al-Husaynii, Salih al-Nur, Ibrahim ibn ‘Abd
al-Rahman Dutami (?), Ahmad Al-Bani, Abu Bakr al-Miskin ibn Ahmad al-Barnawi
and Sh. Sharif Ibrahim Salih, who is currently the leading scholar of Bornu.
HIS WRITING/PUBLICATIONS
1. Al-durr al-manthur bi-dhikr al-awd ila
ziyarat kawlakh wa-madina Fas wa’l-Madina al-munawwara wa-Makka al-Mukarrama
Publ. Kano; Northern Maktabat Press, nd. (copy
in Maiduguri (BCLIS),148).
2. Ifadat al-kiram bi-ta’rikh mawlid khayr
al-anam.
Written in 1405/1979-80.
Publ. Kano; Northern Maktabat Press, c.
1400/1980 (copy in Maiduguri (BCLIS), 140).
3.
Al-lqtibas shar’h surat al-ikhlas.
Publ. n.p, 1405/1985 (copies in Maiduguri
(BCLIS), 139; NU/Hunwick, 183).
4. Jawaahir al-Rasaa’il.
Collection of epistles, replies and fatwas of
Sh. Ibrahim Niasse, see K. al-istidhkar, 95.
5. Al-khulasa.
On stylistics (bayan), see K. al-istidhkar, 95.
6. Miftah al-asfar ila Makka al-mukarrama
wa-ziyarat sayyidina Muhammed al-Mukhtar.
Publ. Maiduguri; Cooperative printing press,
1405/1984-5(copy in Maiduguri (BCLIS), 149).
7. Mu’in al-talib al-raghib fi ma’rifat mustalah
al-hadith.
Written in 1382/1962.
Publ. Kano; M. al-Amiriyya, n.d (copies in
Maiduguri (BCLIS),151; NU/Hunwick, 186). Comm. By Sh. Sharif Ibrahim Salih, see
K. al-istidhkar,87.
8. Muqaddima fi ‘ilm al-mantiq
Shaykh Sharif Ibrahim Salih wrote al-Qistas
al-mustaqim fii tamyiz al-mantiq al-salim, apparently as a complement to it;
see Kitab al-istidhkar, 87.
9. Mukhtasar fi ‘l-‘ibadat
10.
Nataa’ij al-asfaar fi ‘l salaat ‘alaa sayyidinaa Muhammad al-Mukhtaar.
Prayer for the Prophet in verse, written in
1387/1967 and inspired by a dream message from Shaykh Ibrahim Niasse.
Publ. Kano: Northern Maktabat Press, 1402/1981.
11.
Qaseedah: fi ‘l-istighaatha
Acrostic on Qur’an 8:63
12.
Qasaa’id:
i) Daaliyya fi ’l-mawlid al-nabawii.
7 verses on the mawlid, written in 1412/1991-2.
ii) Faa’iyya fi ’l-mawlid al-nabawii.
7 verses on the mawlid, written in 1414/1993-4.
iii) fi mad’h al-nabii,
Acrostic on Qur’aan 9:128-9, written in
1390/1970.
iv) Fi masjidinaa haadhaa
Written in 1411/1990 on the occasion of the
opening of his mosque and madrasa/zawiya.
v) Qasaa’id fi mad’h al-nabii
Five poems in praise of the Prophet.
13.
Rihla.
Account of his visit to Kaolack, see Kitab
al-istidhkaar, 96.
Publ. Kano: Northern Maktabat Press,
1406/1985-6.
14.
Rihlat Ahmad ‘Ali al-Yarwaawii li-talbiyat da‘wat nadwat al-turuq
al-suufiyya fi dawr al-tariiqa al-Tijaaniyya bi’l-diyaar al-Maghribiyya,
followed by al-Buhuth fii wilaadat shakhsiyyat mawlaanaa Ahmad al-Tijani, and
al-buhuth al-awwaliyya.
All dated 1406/1985-6.
15.
Rihlat al-tabyiin fii ‘ilm al-damiir li’l-saghir wa’l-kabiir.
Written in 1405/1983-4.
16.
Tuhfat al-atfaal.
Primer on Arabic language, written in 1374/1955.
SHAYKH ALIYU HARAZIMI
(KANO, 1919-2013)
{A Sufi Ascetic in
Contemporary Nigeria}
By: Auwalu Muhammad
Hassan (Sa'adatu Rimi College of Education, Kano)
Published in: The
Annual Review of Islam in Africa (ARIA), Issue No. 12/1, 2013-2014 {pgs
132-138}
INTRODUCTION
The emergence of Shaykh Aliyu Harazimi in Kano
as the ultimate epitome of tsoron-Allah (piety) and gudun duniya (lit.:
world-denial; Hausa word for 'asceticism') coincided with the growth of a culture of lavish
consumerism and exploitation which Hausa Muslims normally associate with the
corrupt values of the new urban political class, and which is especially
evident in Kano.
The growth of narratives about Shaykh Aliyu
Harazimi's asceticism can be interpreted, among other things, as an implicit
social commentary voicing an underlying criticism of the values of the new
urban bourgeoise.
Shaykh Aliyu Harazimi was part of a network of
scholars of the Tijaniyya associated with the Senegalese Shaykh Ibrahim Niasse
(d. 1975). The followers of Shaykh Ibrahim Niasse are known in the country for
their incessant dhikr (recitation of devotional litanies) and for their claim
of transmitting the techniques needed to reach divine knowledge (ma'rifa) in an
exceptionally short time.
In Kano, the zawiya of Shaykh Aliyu Harazimi,
which is located in thge alleys of Hausawa quarters, became especially famous
from the 1980s onwards for its energetic style of dfikr based on the pulsating
repetition of the formula La ilaha illa'Llah-Muhammadun Rasulu 'Llah. This
style has now spread to other zawiyas and is known in Hausa as tambarin gidan
Shaykh Aliyu Harazimi (THE REFRAIN OF Shaykh Aliyu Harazimi's house).
In hagiographical works by his students, the
Sheikh is often referred to as Abu'l-Anwar ('The owner of Lights'), Sahib
al-dhikr wa'l-Salat ('The one of continuous dhikr and blessings on the
Prophet'), Khadim Rasul Allah ('The servant of the Prophet of God'), and at
times even Khalifat Reasul Allah ('The deputy of the Prophet of God').
FAMILY BACKGROUND AND EDUCATION
Aliyu Harazimi was born on Thursday, the 9th of
the month of Dhu'l Hijja of the year 1336 of the Islamic calendar (1919 of the
Gregorian calendar) in Hausawa quarters, inside the old city of Kano.
He was born into a family with a long tradition
of learning and religious leadership. His father was a well-known religious
scholar and muqaddam (spiritual mentor) of the Tijaniyya, Shaykh Muhammad Sani
(Muhammad al-Thani), son of Muhammad Dahiru (al-Tahir), son of Sarkin Shanu (a
traditional royalty title, given to the person responsible for collecting the
taxes on cattle from the nomadic Fulanis) Hassan, son of Emir Ibrahim Dabo
Mahmud (reigned 1819-1846), the second Fulani Emir in Kano after the Jihad of
Shaykh Usman Dan Fodio. His mother was a very pious woman called Maimuna,
daughter of Abdullahi Mai Panisau, son of the Madaki (an aristocratic title) of
Kano Umar Na-Yaya, son of Alim Jibir, son of Liman Yati, son of Ahmadu Jandaro,
who had migrated from Mayo Belwa, a Fulani town presesntly in Adamawa state
(north-eastern Nigeria). By ethnicity he was Fulani of the sisilbe clan (in
Hausa Sullubawa) on his father's side, and of the Yolawa Fulani clan on his mother's
side.
Following the tradition of local scholarly
families, Shaykh Aliyu Harazimi started his early education at home under the
tutelage of his father, learning the Qur'an, introductory Fiqh (Islamic
Jurisprudence) as well as basic Sufism.
He continued to learn the Qur'an under a famous
teacher known as Malam Salihu. With the latter, he also read the foundational
text of the Tijaniyya, the Jawahir al-Ma'ani of Sidi 'Ali Harazim b. 'Arabi
Barada (d. 1803), after whom he had been named by his father. Sidi 'Ali Harazim
Barada was a companion of the founder of the Tijaniyya Shaykh Ahmad al-Tijani
(d. 1815).
In the early 1940s, Shaykh Usman Mai Hula (d.
1988), then an emerging scholar of Kano and himself a member of the Tijaniyya,
requested the young Shaykh Aliyu Harazimi to study with him in his school at
Diso quarters. With him, Aliyu learnt Maliki jurisprudence, usul al-fiqh
(jurisprudential theory), tafsir (qur'anic exegesis), Arabic grammar and
literature, as well as Sufism. He also continued to study under the mentorship
of his intimate friend, Shaykh Isa Mandawari, with whom he read books of
Hadith, Arabic language and literature, jurisprudence, Sufism and Qura'anic
exegesis. His thirst for knowledge also took him to study under Malam Ado in
Kurna, a quarter inside the ancient city of Kano, as well as under Malam Inuwa.
SPIRITUAL SEARCH
Shaykh Aliyu Harazimi's father had a number of
students whom he taught, initiated into the Tijaniyya and trained. In 1915 he
had established a small zawiya in his house in the Hausawa quarters, inside the
ancient city of Kano.
In 1933, his father took him together with his
elder brother (Muhammad Mustapha) and a younger brother (Muhammad al-Ghali) to
a sharif (descendant of the Prophet) who lived in Kano city, called Baba
Adakawa, so that they be initiated into the Tijaniyya.
In 1937, Shaykh Aliyu Harazimi became a disciple
of Shaykh Abubakar Atiku (Abu Bakr al-'Atiq) (d.1974), who was then emerging as
the most learned Tijani scholar in Kano in his generation, and who mentored by
him in the inner aspects of Sufism.
After the visit of Shaykh Ibrahim Niasse to Kano
in 1945, Shaykh Abubakar Atiku, along with the aforementioned Shaykh Mai Hula
and a huge sector of the scholarly class of Kano, submitted to the Senegalese
Sufi, regarding him as the Gawth al-Zaman ('Succor of the Era', the highest
ranking in the hidden hierarchy of saints) and as the Sahib al-Fayda, the
'depository of the divine flood', through whom an expansion of the Tijaniyya
was expected, along with a deeper realisation of ma'rifa (knowledge of the
divine) thanks to a simplified-yet believed to be exceptionally
effective-technique of spiritual training (tarbiya).
Shaykh Aliyu Harazimi underwent the esoteric
spiritual training known as tarbiya in 1946 under his mentor Shaykh Atiku.
Afterwards, the latter sent him to Shaykh Muhammad Gibrima (d. 1975) of Nguru
(today's Yobe state in the northern Nigeria) for further spiritual training.
SHAYKH ALIYU HARAZIMI'S SPIRITUAL QUEST WITH
SHAYKH MUHAMMAD GIBRIMA
 |
| Shaykh Gibrima (Nguru) |
Shaykh Gibrima
was known for his severe asceticism, and Shaykh Aliyu Harazimi became
his staunch disciple, attaining under him the station of al-Fat'h al-akbar
('The greatest illumination'). He also attaned the eleven spiritual stations
known as Sirr al-sirr ('innermost secret', in other words, a station lying even
beyond the 'spirit'; here the aspirant grasps the innermost aspects of the
reality of the Prophet Muhammad. and of one's own self).
Finally, he became an accomplished Sufi master.
While he had already been promoted around 1936 as a local muqaddam (spiritual
guide) by his father, it was in 1947 that he was made a major muqaddam directly
by Shaykh Abubakar Atiku.
Shaykh Aliyu Harazimi enetered khalwa (spiritual
retreat) over thirty times in his life with the aim of cleansing his heart and
attaining higher spiritual stations.
One of the most crucial retreats entered by
Shaykh Aliyu Harazimi , which became a cornerstone of his career, was the one
he underwent under the guidance of Shaykh Gibrima. It was during this retreat,
in which he continuously recited the Salat al-Fatih (a prayer of blessings on
the Prophet, particularly popular among the Tijanis) that he attained the
station of al-Fath al-akbar ('The greatest illumination').
Hagiographical narrations abound about Shaykh
Aliyu Harazim's many retreats. It is narrated that during another khalwa, he
saw gold dust filling the room. He continued to concentrate on his recitations,
as his master Shaykh Gibrima had told him not to look or turn to whatever he
might see. Hre also saw a large snake in the room, which would appear in the
night, but would not harm him, as it was there to smell the fragrance of the
Names of God.
The result of this khalwa was that since then,
he never had any interest in anything related to worldly life or even to
spiritual experiences, as his only dhawq (spiritual taste) was for the Essence
of God.
After settling in the zawiya in Hausawa quarters
which he had inherited from his father, Shaykh Aliyu Harazimi spent over six
decades of his life teaching, training and initiating a large number of
disciples in Kano and beyond. Several Tijanizawiyas, mosques and Islamic
schools were esgtablished in the country directly or indirectly as a result of
his impact.
WRITINGS
Many books are credited to Shaykh Aliyu
Harazimi, some of which have been published, while others circulate as
manuscripts among his followers. As a Sufi whose main concern was to teach the
aspirant how to cleanse and purify the nafs al-ammara (lower soul) to transform
it into the nafs al-kamila (perfected soul).
Shaykh Aliyu Harazimi wrote several books in the
field of Spireitual Psychology. These include, for example, Kasr al-nufus
('Breaking down the Soul') and Juhud al-'ajiz ('The efforts of the powerless').
These books discuss the various stages and challenges that the seeker of
spiritual perfection would encounter during his effort to attain purity.
Another field in which Shaykh Aliyu HarazimI
wrote is the genre of salawat (prayers of blessings) on the Prophet. The
importance of the prayers on the Prophet is mentioned in the revealed book of
Islam. For many Sufi orders, the practice becomes the very cornerstone of the
spiritual way, as it is believed that it allows the aspirant to enter the 'presence
of the Prophet' (al-hadra al-muhammadiyyah) and attain illumination.
This is especially true in Tijaniyya, in whose
doctrines the belief that the Prophet's reality (al-Haqiqa al-Muhammadiyya) is
the first creation of God and the Universal soul (al-Nafs al-kulli) occupy a
central place.
Some of the majo scholars of the
Tijaniyya..wrote books of their own genre of salat on the Prophet, which are
widely recited in Nigeria today. Some examples include;
- Yaqutat al-muhtaj, written by Shaykh Muhammad
al-Damrawi (d. 1799), who was an intimate frient of Shaykh Ahmad al-Tijani;
- Al-Tibb al-fa'ih, written by Shaykh 'Abd al-Wahid
al-Nazifi (d. 1948);
And many books of the genre written by the
Nigerian Shaykh Muhammad Gibrima, some of the most famous being;
- Jihaz al-sarih...and
- Nata'ij al-safar
Shaykh Aliyu Harazimi's collection s of salat on
the Prophet include;
- Sullam al-muhibbin ila hadrat khayr
al-mursalin ('The Ladder of the Lovers, for Entering into the Presence of the
Best of Messengers'), and
- Sir al-asrar ('The Secret of Secrets'), both
published in Kano.
HAGIOGRAPHY OF A MUSLIM ASCETIC
Narrations abound about the early childhood of
Shaykh Aliyu Harazimi, according to which pre-occupation with God had settled
in his mind and heart from a very early age. It is narrated that he never
insulted, beat or angered any person.
It is also reported that during his childhood,
whenever his mother would send him to the house of his relative who, as the
Madaki (a traditional title) of Kano, belonged to one of the most influential
traditional ruling families in Kano Emirate, he would burst into tears to
express his dislike of associating with influential people. His aversion to luxury and the
worldly life developed very early and as a youth, he avoided association with
wealthy men, powerful politicians, traditional rulers as well as prominents
government officials. Even when he became an influential scholar, most of his
associates, students and followers were poor.
In 1987, the Kano bussinessman Alhaji Uba Lida
Abubakar managed to convince Shaykh Aliyu Harazimi and another Kano scholar,
Malam Hadi Gwammaja to pay a visit to the Nigerian head of state at the time,
General Ibrahim Badamasi Babangida at the latter's home in Minna (Niger state,
north-central Nigeria).
The story goes that Uba Lida introduced Shaykh
Aliyu Harazimi to Babangida and told to the latter that the Shaykh's prayers
were answererd by God. It is very common in Nigeria for politicians to offer
money to influential religious leaders in exchange for prayers and, it is
implicitly understood, in hope of getting support from the followers of the
holy men.
Babangida made his request to the Shaykh to pray
for him, and the Shaykh told him he would recite fifty million salawat (prayers
on the Prophet) on his behalf. Babangida offered a huge amount of money to the
Shaykh as a compensation for his prayers, but to his surprise, the Shaykh
refused to accept the gift, telling him he should rather fear God.
Upon his return to Kano, according to the story,
the Shaykh burst into tears for several days, repenting and asking God's
forgiveness for his visit and for his visit and for having associated, even if
for one day, with a political leader.
It is also narrated that after his visit to
Babangida in Minna, the Shaykh heard a voice (hatif) in his inner soul, saying
he would be tested with a calamity because of this visit.
In 1993, the Shaykh travelled with a group of
disciples to visit a friend who lived in Katsina, called Shaykh Balarabe
Sha'iskawa. On their way to Katsina, they had an accident and the car in which
the Shaykh was travelling crashed into a bus. Covering his left arm under his
mantle, he told his disciples that they should all continue with the trip. It
was only when they were back in Kano that they discovered that his lefty arm
had been broken in the accident, his right pelvis dislocated and one of his
eyes had sustained a severe injury. As he had considered these injuries to be
the calamity sent by God to rebuke him for the visit to the Nigerian President,
he has refused to tell anybody about his condition, tolerating the pain of the
fracture throughout his trip. After this incident, Shaykh Aliyu Harazimi
continued to refuse to treat his arm, which he was never able to use again.
There are many similar stories that circulate
among his followers. In one of them, he refused to pray for a minister of the
Obasanjo government (1999-2003; 2003-2007) and in another, for the Governor of
the Central Bank of Nigeria (2009-2014) Sanusi Lamido Sanusi. In another such
event, which occured in front of many witneses, he refused the hospitality
offered by several wealthy men during a trip to Kaduna, and pointed to a poor
man by the name of Musa, saying he would prefer to be his guest.
All these stories show how Sufi leaders in
Nigeria are often contrasted in the popular imagination with the corruption and
worldliness characteristics of modernity and in particukar, of an increasingly
rapacious political class. All of Shaykh Aliyu Harazimi's possession were
always distributed among needy students and neighbours and at his death, he did
not have any property apart from his father's house where he spent all his life. As he said on
several occassions, he considered opening a bank account or leaving any wealth
or estate after his death as a shameful act and a sign of lack of trust in God.
Shaykh Aliyu Harazimi died on 11 December, 2013
and he was buried inside his house in Hausawa quarters, No. 222, inside the
ancient city of Kano. The crowd of tens of thousands that attended his funeral,
and the hundreds that continue to fill the alleys around his zawiya every
evening for the daily wazifa (collective litanies) of the Tijaniyya, testify to
the continuing popularity of Sufism in the country, even after decades of
virulent opposition by the growing Salafi movement.
SUFI LITERATURE AND PRAYER BOOKS COLLECTION (AVAILABLE FOR ORDER)
A Practical Guide on the Wird (Litany) of the Tariqah Faydah Tijaniyyah (The Adherent's Handbook)....by Sayyidah Bilqees Bolajoko Grillo at-Tijani
*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
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)
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
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;
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