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
By: Dr. Sulaiman A. Shittu
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)
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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 📿
To place orders;
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WhatsApp Link:
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