Literature on Shaykh Ibrahim Niasse:
The Maqam of Sahib al Faydah is not a public cake for everyone to have his Share. This Maqam is ONLY for Mawlana Shaykh Ibrahim Niasse رضي الله عنه وعنا به آمين. Mawlana Shaykh Ahmad b Muhammad al Tijani رضي الله عنه وعنا به آمين said, تاتى الفيضة على أصحابي حتى يدخل الناس في طريقتنا أفواجا، تأتي هذه الفيضة والناس في غاية ما يكونون عليه من الضيق والشدة. “The Faydah will come to my disciples until many people enter our Tariqa in multitudes and this Faydah emerge when people are in extreme hardship and difficulties.” Shaykh Nazifi also said, تدوم وتبقى مع دهور طويلة،وفي آخر الزمان تاتي بفيضة. “Tariqa Tijaniyya will remain and Persist through many centuries and in the latter times, it will bring forth a Faydah.”Shaykh Ahmad Tijani stated very clearly that this Faydah will come when mankind were in extreme difficulties and Hardship. This is a sign among the signs of knowing the bringer of Faydah. Shaykh Hajj Mishri in his book ( إندار وإفادة ) said, “ If you can revise any book or make your research, you’ll know that the year 1929 was when the world was in extreme Crises and that was the same year Shaykh Ibrahim Niasse announced to the whole world during a mawlid al-Nabi at Kossi, that He’s the Sahib al Faydah. That year is termed by scholars of Tariqa Tijaniyya as “The year of Fayd” ( عام الفيض). All these indications and signs Shows that shaykh Ibrahim Niasse is the true and only Sahib al Faydah.” Shaykh Ibrahim Niasse didn’t proclaimed He’s the Sahib al Faydah until was given the Permission by Rasool’Allah صلى الله عليه وسلم whom he saw in the state of wakefulness. At the age of 30, Shaykh Ibrahim Niasse wrote a letter ( See, Jawahir al-Rasa’il) to one of his father’s Murid indicating that the Faydah will reach all the horizons. The people of kashf (the unveiled) like the disciples of Shaykh Muhammad al-Hafiz said that, The Imam of Faydah will be 30 years. So this is an attestation that Shaykh Ibrahim Niasse رضي الله عنه is the Sahib al Faydah. Before his birth, Great pillars and Aqtab have predicted his coming as the Sahib al Faydah including Shaykh Uthman Dan Fodio (a Qadiri) who Eulogised Shaykh Ibrahim Niasse in Fulbe language( in 1817). He also mentioned that the Sahib al Faydah will come from Senegal. He gave his full description saying: He is a dark skinned man and his name will be same as one of the names of Allah’s Messenger (Ibrahim). Shaykh Umar Karachi also predicted the coming of Shaykh Ibrahim Niasse as the sahibul Faydah. When Shaykh Ahmad Tijani رضي الله عنه وعنا به آمين predicted the coming of Faydah, many Scholars and Aqtab claimed to be the Sahib al Faydah including Shaykh Umar futi, shaykh Muhammad Hafiz al-Tijani, Shaykh Muhammad Gibrima, Shaykh Abdullahi al-Alawi etc but each and everyone of them heard a divine voice saying,ما أمرنا بهذا ولا أنت بأهل إنما أنت فضولي. “We have not instructed you to say this and neither are you the bringer of Faydah; Verily you are just inquisitive. ”All of them made such claims because of this enormous contributions to Islam and the huge number of people they have initiated into Tariqa Tijaniyya which Shaykh Abdul Baqi Miftah recorded in “أضواء على الشيخ أحمد التجاني وأتباعه“ but still the contributions of Shaykh Ibrahim Niasse surpassed them all. Before their demise, they all admitted they weren’t not the Sahib al Faydah. For Shaykh Abdallah al- Alawi when he claimed to be the sahibul Faydah, he heard a voice (Haatif) that said to him, ليس أنت ولكن صاحبها الان موجود فى سنغال. “You are not the one but the owner can be found currently in Senegal.” When he arrived at Senegal, he visited all the Shuyukh but couldn’t find the light. Before his departure, he visited Shaykh Abdallah Niasse and met all his children including the very little Shaykh Ibrahim Niasse. He then set an exams for the children of Hajj Abdallah Niasse in Arabic grammar. He asked, “Who can mention a word in Arabic language that is a Name (إسم) , Verb (فعل) and also a letter (حرف) at the same time.”They all went inside to revise the great voluminous grammar books while Shaykh Ibrahim Niasse went to set fire for Ataaya.Later, when he demanded the answer to his question, all of them failed but Shaykh Ibrahim Niasse. He said the answer to your question is, “Ataaya” (اتاي). This really impressed Shaykh Abdallah al-alawi. He said, الله أكبر والله هو صاحب الفيضة التجانية. “Allah is Great, by Allah He is the bringer of the divine flood of Tijaniyya.”Both Shaykh Abdallah Hajj Alawi and Shaykh Hajj Abdallah Niasse said, “ Alhamdulillah”. He requested that Shaykh Ibrahim Niasse shouldn’t announce his Maqam of Sahib al Faydah until his demise. Shaykh honored the request until 1929. The rest is history. Shaykh Ahmad Sukairij رضي الله عنه said to Shaykh Ibrahim Niasse,أنت خليفة عن الشيخ التجانى وعن والدك وعنى وعن جميع خلفاء الشيخ رضي الله عنه. You are the Grand Khalifa of Shaykh Ahmad Tijani, your father, my Khalifa and also all the Khulafa of Shaykh Ahmad Tijani رضي الله عنه. Shaykh Ibrahim Niasse said, ولم يكن للأقطاب قبل مثل ما،لدا العبد من فيض يروق سناءا.“And none of the Aqtab (Hidden pole) before me have attained what this Slave has attained as in this bright and splendor Faydah.”أفاض الى منه حقا وإنه،أفاض لغيرى من فيوض حبائي.“The Spiritual flood came from Rasool’Allah صلى الله عليه وسلم to me and any other creations receives theirs from my leavings.” Shaykh Hassan Cisse رضي الله عنه at a Tijaniyya conference in Morocco said, اذ تأملنا كلام صاحب الفيض وجدنا جليا للعيان ان امرات ظهور هذه الفيض لم تظهر إلا على يد الشيخ إبراهيم إنياس رضي الله عنه. ولقد والله شهد للشيخ إبراهيم الجلة من علماء عصره من أهل الطريقة المعتبرين بأنه صاحب الفيضة ولقد آكرمه الله بما لم نسمع لاحد من مشائخنا….الخ“If we observe the words of the owner of the Faydah, we will see a clear sign that the coming of the Faydah didn’t appear on anyone but on the hands of Shaykh Ibrahim Niasse رضي الله عنه. Verily by Allah, most of the greatest scholars of Tijaniyya in the era of Shaykh Ibrahim Niasse testified that he’s the Sahib al Faydah. Indeed Allah have honored him with that which we have never heard before from our Scholars…”When Shaykh Muhammad Shaltut saw the reality of Shaykh Ibrahim Niasse, he said:هو الفيض لا يخفى على من تبصرا فمن شاء يأتيه و من شاء أنكرا He is the divine flood that is not hidden to those with vision or foresight and therefore Whosoever desires should follow or come to him, and whosoever wish should hate. This very short brief is enough for the people of divine insight and those whom Allah has touched their hearts with the truth. ومن شاء يأتيه قبيل مماته،ومن شاء نأواه كأهل شقاء.“Whosoever desires should come to Him before his demise ; and whosoever desire should turn away from Him just as the wretched ones did.”
Alhamdulillah
(Found it after being shared on social medias by devoted, blessed murids).
Book Reading: The Nocturnal Journey and the Heavenly Ascension
Was The Nocturnal Journey Performed in the Spirit or in the Physical Body, or in Both of them Together, Whether in a State of Sleep or a State of wakefulness?
As reported by Ibn Ishaq, on the authority of ‘A’Isha and Mu’awiya, “If the Nocturnal Journey was performed in his spirit, he did not lose his physical body.” The scholars have maintained, however, that ‘Aisha was a young girl at that time, and the Prophet had not yet married her. She and Mu’awiya did not say that the Nocturnal Journey was a dream, and it is possible that news of the Nocturnal Journey in the physical body had not reached them.
As for the evidence pointing to its having been performed in his physical body, some of it is included in what has been related in the report of Shaddad ibn Aws, on the authority of Abu Bakr. According to this report, Abu Bakr spoke to the Prophet (PBUH) on the night when he performed the Nocturnal Journey, saying “O Messenger of Allah, I looked for you yesterday in your place, but I did not find you!” He received the response: “Gabriel As conveyed me to al-Masjida al-Aqsa (in Jerusalem).”
According to Qadi ‘Iyad: “The truth and veracity of this, if Allah so will, is that it is a Nocturnal Journey in the body and the spirit in the whole story. This is indicated by the Qur’anic verse, the authentic reports, and factual consideration. Dismissing the literal meaning and the reality in favor of interpretation is appropriate only in the case of absurdity, and there is nothing absurd about the Nocturnal Journey in his body and state of wakefulness, for if it had been a dream, Allah would have said:
Glory be to the One who carried the spirit of His servant by night.
Subhana ‘lladhi asrâ bi-ruhi abdi-hi lailan
–and He would not have said:
Glory be to the One who carried His servant by night (17:1)
Subhâna ‘lladhî asrâ bi-’abdi–hî lailan
–nor would He have said:
And indeed, he saw Him yet another time—by the Lote-Tree of the Farthest Boundary, near to which is the Garden of Abode. When that-which-shrouds enshrouded the Lote-Tree, the eye did not trun aside, nor did it go astray. Indeed, he saw one of the greatest signs of his Lord. (53: 13-18)
Wa la-qad ra’a-hu nazlatan ukhra ‘inda Sidrati’l-Muntaha ‘inda-ha Jannatu’l-Ma ‘wa idh yagh-sha ‘s-Sidrata ma yagh-sha ma zagha ‘l-basaru wa ma tagha la-qad ra’a min ayati Rabbi-hi ‘l-Kubra.
“Had it been a dream, it would have contained no sign and no mu’jiza (miracle). The unbelievers would not have thought it farfetched and they would not have denied it. The weaklings among those who had embraced Islam would not have apostatized because of it. They would have (only) been fascinated by it, for dreams (in which people have visual experiences) like this are not denied. Such denial would not have issued from them, as a matter of fact, unless they had known that its report was related only to his body and his state of wakefulness.
“As mentioned in the hadîth, we all know how the tribe of Quraysh was so affected by this occurrence, to the point that when the Prophet went out from the house of Umm Hâni’ to inform the people of the honor bestowed upon him by Allah, Umm Hâni’ clung to the Prophet’s robe, trying to prevent him from informing the people about it, for she was afraid that they would call him a liar. He therefore grabbed hold of his robe and stripped it off.
“Umm Hâni said: ‘A light arose beside his heart, almost dazzling my eyes, so I fell down in prostration. When I raised my head, lo and behold, he had gone out, so I said to my neighbor, a woman of noble birth: Follow him and take note of whatever he says! When she came back, she told me that Allah’s Messenger had reached a troop of Quraysh inside the wall surrounding the Ka’ba, including Mut’im ibn ‘Adiyy and Abû Jahl, so he informed them of his Nocturnal Journey.’
“When Allah’s Messenger gave the news of the Nocturnal Journey to that company of Quraysh, they raised a stupendous clamor over that Nocturnal Journey. Some of them started clapping their hands, and some were placing their hands on their heads, overwhelmed in dumbfounded amazement at the manner in which he had been caused to travel by night, ascend to Heaven, then return to his riding beast, all before the cold set in. If it had been a dream, no one would have been amazed at his experience. When that true story was told, even some of the Muslims accused him of lying, except those who were strong in belief and firm in faith.
“It was validated and substantiated by the Veracious Abû Bakr- the Veracious Prophet was running toward him when the men of Quraysh ran up to him, saying: ‘Does your companion now claim that he was caused to travel by night to Jerusalem?’ Abû Bakr asked: ‘Has he said so?’ They replied: ‘Yes!’ He responded: ‘Certainly, if he has said it, then he has spoken the sincere truth!’ They said: ‘Do you believe him, and attest that he has indeed gone (all the way) to Jerusalem and come back before morning?’ He retorted: ‘Yes! Indeed, I believe him and attest to it, however improbable! I believe him and attest to the heavenly report about a night-journey and ascension!’
“They asked him to describe it, so he (the Prophet) gave them a description. If it had been a dream-experience, they would not have asked him for a description of the places he went, for information about their caravan, where he came across it, and when it should return. On the basis of these proofs, it could only have been an experience in the state of wakefulness.”
… To be continued in sha Allah.
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