JOURNEY OF GIBRIMA TO THE SAHIB AL-ZAMAN (SPIRITUAL MASTER OF THE ERA) - SHAYKH IBRAHIM NIASSE
(The 2 Gibrimas and their Mystical Pilgrimage to Shaykh Ibrahim Niasse)
Source:
A Scholar of his Generation: The Life and Times of Sheikh Muhammad Gibrima (1902 - 1975)
By: Dr. Lawan Jafar Tahir (Maiduguri, 2006)
Going by the history of his grand fathers, Sheikh Muhammad Gibrima was born in the midst of Tijaniya Tariqa (Tijani Spiritual Path). His ancestors were all part and parcel of the tariqa ever since. His relationship with tariqa therefore was not coincidental, but a long spiritual attachment with extra-ordinary devotion to its doctrine. This probably would have been the reason for his emergence as one of its pioneers during his life time.
According to the view of prominent leaders of this tariqa (spiritual path), Sheikh Muhammad Gibrima had wanted to emerge as the Sahibul Zaman (Master of the Era). To other leaders of the path; it is wrong to put it this way. Instead, more rational is it that, the Sheikh thought he was to be the Sahibul Zaman. Here, there is distinctive disparity between the two approaches toward this point of consideration. The former assertion refers to a struggle to get something one desires. While the later referred to a situation one finds himself and simply because of particular elevation, a mode is formed to change the character thereby everything suddenly turns to an expectation. Between the two, the latter is more relevant to Sheikh Gibrima’s character development in Tijaniya Tariqa.
At this level, the confirmation of how his position was determined, further, takes us deep into the hole of his struggle. He was said to have been a Sufi throughout his life. What was that the criterion he applied to know himself better? Even though as enumerated by many scholars, Sheikh Gibrima until the end of his life, had been always in seclusion (khalwa). Therefore Sufism to him, was a natural choice. However, this intricate predicament was only relaxed to Sheikh Gibirima when he dreamt frequently of someone whom he knew not at all.
SHAYKH GIBRIMA VISITED KAWLAKH (FOR THE FIRST TIME) WITH HIS NAME-SAKE AND MYSTICAL FRIEND...TO SUBMIT TO THE GAWTH OF THE AGE!
He was 43 years old when Sheikh Ibrahim Niasse el-kaolaky appeared before him with similar manner of approach toward Islam, Prophet Mohammad and, above all, Allah (S.W.T). The competition of who will attain the pinnacle in the path of the Tariqa (Sufi brotherhood) was most intense among the great scholars of the time. This is because the founder of this gigantic brotherhood (Sheikh Ahmad al-Tijani) has prophesised that Sahibul Fayda (The Bearer of the Divine Outpouring/Flood) will come from among his disciples who will be his successor. But because Sheikh Gibirima had deeper knowledge of the path and being always clean and closer to God Almighty, things were most of the time revealed to him. Shortly with the indecisiveness over this religious dilemma, he went to Kaduna which was a political capital of the then Northern region to meet someone with a similar name with the Sheikh.
This Sheikh was Mallam Karangiya. It should be noted with caution in these two correlated names. As substantiated earlier, the meaning of the Manga word Gibrima in Hausa language is Karangiya i.e. prickly bur-grass. So whether it was coincidental or God planned, these two personalities became very intimate later in the rest of their lives. The manner how Sheikh Gibirma knew about this man was not fully confirmed. But under serious analysis and inquiry, it was discovered that Mallam Karangiya was a well-known scholar of his time and no doubt, equally, scholars especially Sheikh Gibrima who traveled extensively to several areas ought to have heard about him.
The first meeting of these renowned Islamic academics was full of bright faces. Accompanied by his closest lieutenant then, Mallam Mustapha. Below is their conversation as given by this eye witness.
Sheikh Muhammad Gibrima:- Assalamu Alaikum
Mallam Ahmad Karangiya:- Wa alaikumus Salam.
Sheikh Muhammad Gibrima:- Happy is someone who meets you for the first time. Long ago, I heard about you. It gives me utter amazement to hear this name, which sounds similar to mine as given to me by my grandparents. However; the most interesting part of it all is your versatile knowledge of Islam which sent a good omen to me and anybody who knows the meaning of my name.
Malam Ahmad Karangiya:- Do you want to say the meaning of my name in your Language is Gibrima? Then I am the happiest man on this earth as the name I am bearing is the name of he who is the most intellectual scholar of our generation. Ever since, I heard about you and my prayers are answered in the most rewarded manner. Before I go to you, Allah has brought you to me honourably. I thank God, The Most-Merciful.
What followed after this open conversation was all behind closed doors. As expected, Mallam Karangiya had already known much about Sheikh Ibrahim Niasse and no sooner than that, a preparation was made for travelling to Senegal.
MEANING OF THE NAME "GIBRIMA"
His first name is Muhammad.
The name Gibrima was attached to him, due to the nature of the era he came to the world.
It
was in the middle of rainy season of that year as confirmed from a
source, "Karangiya" (prickly bur-grass) sprouted out in excess
especially in cultivated land.
As
a result of that unusual development, the society he belonged nicknamed
him "Gibrima", meaning "Child of Karangiya (prickly bur-grass)".
The word Gibrima in Manga tribe means Karangiya (in hausa language), i.e. Prickly Bur-grass.
Since
then, the child that would later appear an authority continued to apply
this name as given to him by well-wishers and relatives.
GIBRIMA’S TRIP TO SENEGAL TO MEET THE SAHIB AL-ZAMAN (SPIRITUAL MASTER OF THE ERA) - SHAYKH IBRAHIM NIASSE (RTA)
As pointed out ealier, Sheikh Gibrima went out with full zeal to visit Sheikh Ibrahim Niasse. The meeting with Mallam Karangiya summed up all the formidability of this spiritually oriented journey. All information about Kaolak was gathered in Kaduna and with Allah’s guide, the two scholars set up for their journey.
Senegal is a country located in West African sub-region. Even going by history, the pre-nation environment of the area had produced a lot of intellectuals and institutions of knowledge. The long historical records of Futa Jallo and Futa Toro, which had the root of Fulani scholars, were all part and parcel of contemporary Senegal. Both Nigeria and Senegal are countries that have a very long Islamic history. The concentration of Islamic scholars in the nations led to the emergence of many intellectual personalities. And from Senegal to Nigeria, the presence of Islam could be seen in the establishment of many Islamic institutions.
Islam therefore is the Religion which has values of attraction, Senegal then to many Islamic scholars in Nigeria and the rest of Africa is an Islamically relevant country. Thus the emergence of Sheikh Ibrahim there was never a new phenomenon in history.
What appeared to have been very interesting in this journey was the manner the meeting of these two giants Islamic scholars culminated. These kind of surprising utterances are the usual causes of criticism by many who are not adequately aware about ethics of Sufism. For instance, on their arrival at Kaolak, Sheikh Ibrahim and his students were at Majlis as normal discussing issues related to Islamic Fatwa. Immediately on seeing them i.e. (Sheikh Mohammad Gibirima and Mallam Karangiya), he (Sheikh Ibrahim) spoke out to his disciples;
“Here he comes. This is the man I have been telling you about. Thanks be to God the exalted on this happiest day. You are welcome.”
According to a source, Sheikh Muhammad Gibrima was beclouded with surprise as that was not the first time he saw Sheikh Ibrahim. For several occasions through mystical power they met. However, they were said to have engaged in scholarly examination/discourse for a very long time. In fact Sheikh Gibrima had been there up to four months. Finally, before he left, he submitted his allegiance to Sheikh Ibrahim.
Furthermore, Sheikh Ibrahim had insisted to have him stay very close, but many asserted that his mind was diverted to Nguru (his hometown).
Sheikh Ibrahim asked him whether he has a farm. His reply was no, it was from that time he was asked to possess a farm. Since then, on his return, Gibrima became a prominent farmer, producing probably more than any family in Nguru.
Emphasizing his nature of life and upbringing, through the hands of his father, uncle and later his teachers. Although Sufism is one of the considerable knowledge in the sight of Muslims and those who possess it are called Sufis. Among the pioneers of this extra ordinary life style, was the founder of this brotherhood (the divinely talented Sheikh Ahmad Tijjani). Equally in respect to this school of thought, Sheikh Muhammad Gibrima has been reported that, he did not take any Sheikh to teach or train him on Sufism nor devoted himself for reading Islamic mysticism books and practicing its contents such as solitude and spiritual devotion.
Until when a sign begun to direct him through a symbolic and sample things, he then began to pass between bridges of regions and finally instructed to be returned to Nguru and considered it as a centre of spreading Islamic knowledge. Therefore Sheikh Gibrima settled there as an obedience to a command (divine guidance). He remained therein till the last day of his life. From this, one can perceive that, what transpired between them was some kind of spiritual illumination, before Sheikh Kaolak released him to return to Nguru.
Kaolak had become a fundamental place to visit and pay all the respect to the man who represented the founder of their brotherhood on this earth. In any respected institution, there is but one leader and thus the leadership of Tijjaniya went to Sheikh Ibrahim Niass during the life of Sheikh Muhammad Ngibrima. And as a demonstration of high respect for the leader and leadership as ordered by the religion of Allah – Islam, this personality had followed Sheikh Ibrahim as designed by both Islam and the principles of Tijjaniya, brotherhood enshrined. Infact one of the guiding principle of Tijjaniya is respect for leaders whose leadership is derived from the teaching of Holy book of Allah (Qur’an) and the tradition of his last messenger, Mohammad (S.A.W).
However, the return of Sheikh Muhammad Gibrima was followed with great admiration of what, according to Goni Karasami, is referred to as “his removal from the bondage of spiritual indecision”. This refers to his dilemma of that particular position called “Sahibul Zaman”, which finally went to Sheikh Ibrahim Kaolak, and which was also finally, to Sheikh Gibrima, a relief from the great challenge he found himself encapsulated.
This period was to become the beginning of his true position. Having reached out to enough Islamic institutions all over the world, he settled down to propagate Islam and spread its knowledge through writings being published by various publication houses both at home and overseas.
At this point, he received a lot of people who brought with them many complicated Islamic questions and many who came to stay forever to be not only students but companions at the end of their relationship with him. It should be fully buttressed here that Sheikh Muhammad Gibrima had spent greater part of his life as a Sufi who had been always in seclusion unless on serious time of interactions. This extra ordinary pious life led him to be elevated to considerable status height by both the society he belonged and the outside world. He delivered no doubt what was taught to him as a compulsory mission on any Muslim. Knowledge at maximum capacity was learnt from this personality in Nguru during his life time. Although he settled with his family and pupils, but relationship was preserved with his roots down there in Girazu, and also all other places where he was once either a teacher or student such as Dagali, Kuburi, Jajeri, Damargu, Garin Abubakar Bukabe, Daura, Kano, Kaduna, Jamaina, Khartoum, Saudi Arabia, Cairo etc.
One distinguished style of Sheikh Muhammad Gibrima is the manner of answering question in public. Even when asked privately, as far as the question and answer hammered on Islamic aspect, and surely will benefit his pupils, it would be answered in public as an avenue to learn more. The wisdom behind this uncommon intellect of the man was that, probably his domain may not know the answer to that question. And thus, it will be irrational for a teacher to allow a single knowledge to pass through his student to someone without, they (students) benefiting from it.
Source:
A Scholar of his Generation: The Life and Times of Sheikh Muhammad Gibrima (1902 - 1975)
By: Dr. Lawan Jafar Tahir (Maiduguri, 2006)
SHAYKH IBRAHIM NIASSE'S PRAYER FOR SHAYKH MUHAMMAD GIBRIIMA IBN MUHAMMAD AD-DAAGHIRII (RTA)
51. Shaykh Muhammad Gibrīm, a man of divine knowledge (Gnosis), whom I found always showing interest in anything shining
52. He eulogized me, may Allah reward him with goodies here and hereafter; may he be protected from all tribulations.
Ameen thumma Ameen!!!
52. He eulogized me, may Allah reward him with goodies here and hereafter; may he be protected from all tribulations.
Ameen thumma Ameen!!!
Source:
NAYLU-L-MAFĀZ BIL AWDI ILAA-L-HIJĀZ (THE ATTAINMENT OF SUCCESS IN TRAVELLING TO THE HIJAZ) OF SHAYKH IBRAHIM NIASSE EL-KAOLACKY
Listen to;
SHIEKH GIBRIMA NGURU EXPLAINING HAMZIYYA OF IMAM BUSAYRI IN KANURI LANGUAGE;
SHIEKH GIBRIMA NGURU EXPLAINING HAMZIYYA OF IMAM BUSAYRI IN KANURI LANGUAGE;
In the picture below is;
-Shaykh Muhammad Gibrima (@ his residence in Nguru, Yobe state)..with;
-Shaykh Tahir Uthman Bauchi
Compiled & Edited by: Isma'eel Bakare
Further Readings on Shaikh Gibrima;
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1. Majmū’at ad-Dawāwīn (Collection of Eulogy Works) of Shaikh Ibrahim Niasse’ (English translation) - Translated by Dr. Awwal Baba Taofiq
2.Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega (Translated by Dr. Awwal Baba Taofiq)
3.Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions(Translated by Dr. Awwal Baba Taofiq)
4.The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy (Translated by Dr. Awwal Baba Taofiq)
5. Tahniat (Congratulatory Ode) of Shaikh Ibrahim Niass - (Translation
& Transliteration of Majmuu' Qasaid al-Mawlid of Baye) - (Translated by Sayyid AbdulQadri Okeneye)
6. Handbook for every Tijaniyyat (by Shaikh As-Sufi)
8. Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass al-Kawlakhi" - (Translation & Commentary by Dr. Razaq Solagberu)
9. Katsina and Kaduna Conferences (Jadhbul ahbab ila hadrat Rabbil arbab) and Mecca Conference - (Translated by Sayyidah Bilqis Grillo)
10. Softcopy of Numerous Sufi Literature (Arabic & English) - (To be sent via CD & email/googledrive)
12. Sayyida Fatimat Zahara (The Rose): The Beloved Daughter of the Holy Prophet (SAW) - (by Sayyid Ahmad Bello As-Suufi Harazimi)
13. Sheikh Ahmad Tijani and his Spiritual Path (Tariqat) - (by Sayyid Ahmad Bello As-Suufi Harazimi)
14.Special Prayers from Kanzul Masun- (Translated by Sayyid AbdulQadri Okeneye)
15.Facts about Sufism by Ismaheel Abdulrauf
16. Who is Shaykh Jamiu Bulala (by Ustaz Olanipekun Shittu Tunde)
17. Mawlud lectures of Shaikh Ibrahim Niass - (Translated by Sayyidah Bilqis Grillo)
18. Practical Guide on the Wird(Litany) of the Tariqah Faydah Tijaniyyah (The Adherent Handbook) - (Translated by Sayyidah Bilqis Grillo)
19. Hizbu Sayfi & Hizbul Mughni (Arabic text, Translation, Transliteration by Imam Marooph Raji)
20. Hizbul Bahri (Arabic text, Translation, Transliteration by Imam Marooph Raji)
21. Sufi Tasbih/Prayer Beads/Rosary 📿
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For order:
Call: +2348074393996
WhatsApp: https://wa.me/2349078376281
1. Majmū’at ad-Dawāwīn (Collection of Eulogy Works) of Shaikh Ibrahim Niasse’ (English translation) - Translated by Dr. Awwal Baba Taofiq
2.Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega (Translated by Dr. Awwal Baba Taofiq)
3.Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions(Translated by Dr. Awwal Baba Taofiq)
4.The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy (Translated by Dr. Awwal Baba Taofiq)
5. Tahniat (Congratulatory Ode) of Shaikh Ibrahim Niass - (Translation
& Transliteration of Majmuu' Qasaid al-Mawlid of Baye) - (Translated by Sayyid AbdulQadri Okeneye)
6. Handbook for every Tijaniyyat (by Shaikh As-Sufi)
8. Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass al-Kawlakhi" - (Translation & Commentary by Dr. Razaq Solagberu)
9. Katsina and Kaduna Conferences (Jadhbul ahbab ila hadrat Rabbil arbab) and Mecca Conference - (Translated by Sayyidah Bilqis Grillo)
10. Softcopy of Numerous Sufi Literature (Arabic & English) - (To be sent via CD & email/googledrive)
12. Sayyida Fatimat Zahara (The Rose): The Beloved Daughter of the Holy Prophet (SAW) - (by Sayyid Ahmad Bello As-Suufi Harazimi)
13. Sheikh Ahmad Tijani and his Spiritual Path (Tariqat) - (by Sayyid Ahmad Bello As-Suufi Harazimi)
14.Special Prayers from Kanzul Masun- (Translated by Sayyid AbdulQadri Okeneye)
15.Facts about Sufism by Ismaheel Abdulrauf
16. Who is Shaykh Jamiu Bulala (by Ustaz Olanipekun Shittu Tunde)
17. Mawlud lectures of Shaikh Ibrahim Niass - (Translated by Sayyidah Bilqis Grillo)
18. Practical Guide on the Wird(Litany) of the Tariqah Faydah Tijaniyyah (The Adherent Handbook) - (Translated by Sayyidah Bilqis Grillo)
19. Hizbu Sayfi & Hizbul Mughni (Arabic text, Translation, Transliteration by Imam Marooph Raji)
20. Hizbul Bahri (Arabic text, Translation, Transliteration by Imam Marooph Raji)
21. Sufi Tasbih/Prayer Beads/Rosary 📿
To place orders;
Call: +2348074393996
WhatsApp Link:
https://wa.me/2349078376281
#smilebakglobalemporium #sufibooks #tijanibooks #faydabooks #pristinesufism #pristinesufismbooks #sufitasbih #sufiliterature
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