ERA OF BARHAM IN TORIQATUL TIJANIYYAH by Seyyid Abd'hameed Adewumi Adewale (Mufti UNILORIN TIMSAN)

Surah Al-Baqara, Verse 125:
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.

Surah Al-Baqara, Verse 126:
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ

And when Ibrahim said: My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination.

Surah Al-Baqara, Verse 127:
وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely Thou art the Hearing, the Knowing:

Surah Al-Baqara, Verse 130:
وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous.

Surah Al-Baqara, Verse 124:
وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.

Surah Al-Baqara, Verse 132:
وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims.

Surah Al-Baqara, Verse 133:
أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ

Nay! were you witnesses when death visited Yaqoub, when he said to his sons: What will you serve after me? They said: We will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit.


Surah Al-Baqara, Verse 135:
وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

And they say: Be Jews or Christians, you will be on the right course. Say: Nay! (we follow) the religion of Ibrahim, the Hanif, and he was not one of the polytheists.

Surah Al-Baqara, Verse 136:
قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord,we do not make any distinction between any of them, and to Him do we submit.


Surah Al-Baqara, Verse 140:
أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَىٰ قُلْ أَأَنتُمْ أَعْلَمُ أَمِ اللَّهُ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللَّهِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Nay! do you say that Ibrahim and Ismail and Yaqoub and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.

بسم الله الرحمن الرحيم والصلاة والسلام على المبعوث رحمة للعالمين.
يا همة الشيخ احضرى # لنا بهذا المحضر,
فلتعطفى بنصرة # تأتى لنا بالظفر
In the name of ALLAAH the Most Beneficent, the Merciful.


The topic given to me is "ERA OF BARHAM IN TIJANIYYAH".

Though I'm incapacitated to dwell into this great topic due to the fact that BARHAM is great than my thought

وما مثل برهام فى ما مضى # وما مثل برهام فيما بقى,
وما مثل برهام فى الأولياء # وما مثل برهام الكولخى
There is no one to compare with Baye yesterday, no one is comparable to him today and tomorrow.
No one is like him among the Saints. No one is like Baye al-kawlakhy.

Let me share one of poem with you in Dawawin Sitta,for you to just know a tip of iceberg of who Baye is, it goes thus:
وصول جميع الماسكين بحبليا # تحققه ما لم يكذب بربيا,
Spiritual contact of all mystics could only be achieved through my channel, whoever has faith in ALLAAH shall espoused this creed.
وجوبى فيافى فى المعارف لم ترم # فقد قصر الأقطاب عن درك شأويا,
My spiritual bag was full of mysticism. Indeed the pivot leaders are unable to reach my post.
بفضل إله الناس جل جلاله # وحب رسول الله طه نبيئيا,
I achieved this by the Favour of ALLAAH, the Majesty. And by the love I have for Muhammed, our prophet.
حلفت يمينا إننى لا يحبنى # سوى أسعد والعكس فى حال بغضيا,
I swear (by ALLAAH) that no one would be fond of me save the most fortunate ones and the opposite of such will hate me.
وقد علم الأقوام أنى خديمه # فوصل حبيب الله يلفى بوصليا,
Indeed many creatures know that I am his servant and (spiritual) contact with ALLAAH's beloved could only be achieved through my channel.
وما قلت قولى شاطحا متبجحا # وما مسنى سكر يغيب عقليا,
Neither I utter this to arrogate myself nor intoxicated, but I am conscious of my utterances.
وإن خطوتى للأنام سعادة # فلم يشق يوما من رآنى وخطيا,
Verily, my handwritings (disciples) are great fortunes to the World. He shall never be ill-fated in a day whoever sees me and my handwriting.
وما قلت قولى دون إذن وإننى # لأكتم سرا لا يباح لغيريا,
I did not say this except with permission. I did not disclose secret which is unlawful to others( those who can't comprehend it).
وذا كله من حب سيد مرسل # عليه صلاة الله ولتعل شأنيا,All these favours are accomplished for my love for Muhammed, may Blessings of ALLAAH be upon him and my post be elevated by this Blessing.
تنورته حتى تحيرت إنما # جلال رسول الله حير فكريا,
I search for him with light until I am helter-skelter. Verily, greatness of Muhammed bewildered my meditation.
إفاضته منه إليه محبة # وسبحان رب دك روحى تجليا,
His spiritual flood is from Him(ALLAAH) to him (Muhammed) via His Love. Glory be to Lord who manifested on my soul in high esteem.
ومن سر هذا مت شوقا ومغرما # أزيد اشتياقا حين زدت تدليا,
By virtue of this secret, I annihilated on his love and eulogy. I do increase my longing whenever my love increases.
فمن لى بوصل للحبيب وليتنى # أجاوره فى حا لتيه تمنيا,
Who will connect me spiritually with my beloved. It is unfortunate that I did not accompany him on his migration ( from Makkah to Madinah).
عليه صلاة الله ثم سلامه # تساوى صلاة الذاكرين قبيليا,
May Blessings and peace of ALLAAH be upon him. Blessing that will be equivalent to the Blessings the commemorators before me seeks for him.
عليه مع الآل الكرام وصحبه # ومن سلكوا نهج المحبة قبليا,
(May Blessings and Peace of ALLAAH be) upon him, his venerable household, his companions and those who embarked on the path of love before me.

To begin with, Tariqatu-t-Tija'niyyah came to limelight in Senegal through the effort of Shaykh Mawlud Fal of Mauritania with Assistance from ALLAAH. He was a disciple of Shaykh al-Ha'fiz al-'Alawi who was a direct disciple of Ibn Abbas Shaykh Ahmad al-Tijani. Shaykh Fal was the master of Shaykh 'Abdul-Karim who initiated Shaykh 'Umar bn Sa'id al-Futi into the Tijaniyyah order. Most of Senegalese Muslims were Sufis;who belonged to one order or another. The most popular Sufi orders in Senegal are four and are as follows:1) Tariqatul-Quadiriyyah: it came to limelight in Africa around 15th century through the effort of Shaykh Muhammed bn Al-Karim Al-Mughli. This Sufi order (Quadiriyyah) penetrated into Senegal through Tumbuktu by the exertion of Shaykh Mukhtar al-Kanti (d1811).
2) Tariqatul-Muridiyyah: It was established in 1886 by Shaykh Ahmad Banba bn Muhammed HabibuLLAH. Most of his followers are Wolof. He deepened and enriches the lives of thousands of his followers by his gnosis.
3) Tariqatul-Liniyyah:  It is similar to Muridiyah in term of their doctrines though stemmed from Quadiriyyah. Shaykh Lima Muleon (d1909) was the founder.
4) Tariqatul-Tijaniyyah: Branches of Tijaniyyah in Senegal are three. The Umarians, led by Sayyid Nuru Tall, a grand son of Umar Futi and mainly situated in the Senegal valley. The HamahuLLAH group led by Malik Sy with a central Zawiyyah at Tivaouane, in the district of Thies. Lastly, the Niassiyyah led by Shaykh AbduLLAH Niass (d1922). Shaykh 'AbduLLAH had received his original initiation into Tijaniyyah from Shaykh Muhammed Diallo, Futa Jallon, in 1875. He later reconfirmed his affiliation with Shaykh Ahmad Sukayrij and Shaykh Ibrahim was initiated into Tijaniyyah by his father at  teenage.

Shaykh Ahmad al-Tijani (d1815) prophetized that, " Towards the tail end of the world FAYDA( which literally means superfluity but technically in Tijaniyyah Sufi order it connotes manifestation of Tijaniyyah spiritual flood. This is a situation whereby a grand master of the order (Sahibul-fayda) will emerge and among his major function is that he will win a lot of adherents to the order and ease the spiritual training (Tarbiyyah) through his herculean effort) is coming from one of my disciples, when he comes, people would embrace our Sufi order in troops".     Since the period of this aforesaid glad tiding, most of Shaykh Tija'ni disciples were striving in the course of ALLAAH to attain this lofty position. Among them are; Shaykh Muhammed al-Hafiz al-'Alawy, Shaykh 'Umar Futi, Shaykh Sherif Hamma'uLLAH, Shaykh AbduLLAHI Shinjiti رضى الله تعالى عنهم . Shaykh Muhammed Niass, the grand father of Shaykh Ibrahim Niass also reported to have recited the complete Qur'an one thousand times to each four corner of the world with the aim of becoming the Sahibul-faydah bt he was not given ironically. When Shaykh Tijani saw the reflection of light of Sahibul-faydah on his fore-head, he ordered him to vacate Fez to another area for resettlement. Shaykh Muhammed settled in Libya for two years propagating the deen and people were embracing Tijaniyyah Sufi order from him. He proceeded on his missionary activities until he reached Niger, Mali and Senegal. When he reached Senegal, he settled at Khawlakh because he was revealed to him from ALLAAH that he had reached his final terminus. Shaykh Muhammed got married to Seyyidah Khadijah, and she gave birth to three sons for him, and Shaykh AbduLLAHI Niass was the last child of the family.

Shaykh Ibrahim was trained in Sufism under his father till he reached the summit. The death of Baye father did not stop his spiritual journey but continue striving on his own till he accomplished the great position. He is an erudite scholar by 20 years of age, to the extent that he has already number of Ijazah (licence) from different Shuyuukh (Sufi masters). He received his first muqaddamship licence a year after the death of his father from Shaykh Muhammed Mahmud bn Muhammed Sagir al-Shinjiti. It is a directive from his father that whenever he died Shaykh Shinjiti should authorized Baye in all Tijaniyyah's rudimentary. The text of the licence is below:يقول أفقر العبيد إلى الله تعالى محمد محمود بن أحمد الصغير أنى أذنت لأخى فى الله وفى الرسول وفى الشيخ. إبراهيم بن الحاج عبد الله تلقينا وتقديما...
The most poorest small slave of ALLAAH, Muhammed Mahmud bn Ahmad Sagir says: verily, I authorized my brother in ALLAAH and in the Prophet and in Shaykh (al-Tijani). Ibrahim son of al-Hajj 'AbduLLAH as the group leader (in Tijaniyyah)...
Let us be aware that, we have two types of Ijazah(licence) of Muqqadamship in Tijaniyyah.
إجازة التقديم: this licence has limitation in which the recipient could only win new member, initiate and trained prospective Murid(aspirant) and lead the ritual services.
إجازة المطلق: This is the peak of licence in
 Tijaniyyah, however, the recipient has higher   autonomy to carry out all responsibilities of the Muqaddam.
 For instance, initiating, leading the ritual services and appointing whoever is eligible as a Muqoddam among others.

In 1345, A.H., Baye received another licence of authority from Shaykh 'AbduLLAH bn 'Alawi al-Mauritaniy and Shaykh Muhammed Kabir bn Ahmad bn Muhammed bn Abbas al-'Alawi. In the year 1349 A.H., he received another licence from Shaykh Muhammed Sa'd bn Shaykh Ahmad bn Shaykh Muhammed Hafiz. He also received another licence of authority and Asra'r (distinguished litanies) of Tijaniyyah from Shaykh Sukayrij al-Iyashi, who also appointed the Shaykh as his vicegerent. Sequelly, he received Ijazah al-Mutlaq from Shaykh Muhammed al-Amin and Shaykh Tayyib al-Sufiyani in the year 1354 A.H. Consequently, Shaykh Ibrahim Niass received more than seventeen licences of authority from different Tijaniyyah Masters.  Shaykh 'AbduLLAH roused to the post of Qutb in sainthood just a step to attain the post of Ghawth but fortunately for him ALLAAH transferred the spiritual light from him to son, Shaykh Ibrahim Niass. Shaykh Shinjiti desired the post of Sahibul-Faydah but it was later revealed to him that the owner of the post has emerged at Kawlakh, Senegal. He embarked on journey to Kawlakh, in getting there, he entered a mosque and observed two raka'ats voluntarily and supplicated to ALLAAH to guide him through. Instantly he heard a voice saying "follow this light and wherever the light stopped his is abode" he complied with this divine instruction and got to his destination. Shaykh Shinjiti waited at the entrance of the house from evening to the time of Subhi. When Shaykh 'AbduLLAH Niass came out from his residence to lead fajr prayer but met him on his domain. After the observation of the fajr prayer in congregation, Shaykh 'AbduLLAH introduced his children to him one after the other but when it reached the turn of young Ibrahim, Shinjiti felt delighted and asked enthusiastically "is this boy your son?". Shaykh replied yes. Thence, Shinjiti praised the LORD and asserted that young Ibrahim would emerged sooner or latter as Sahibul-Faydah and warned Shaykh 'AbduLLAH should keep it as secret until ALLAAH manifested it to the creations.
          After a year interval of Shinjiti's visit to Khawlakh, Shaykh 'AbduLLAH died. Shinjiti visited Khawlakh to console the deceased family, Tijaniyyah Brotherhood, and the entire Muslim community in the Khawlakh. He was hosted by the eldest son of the Niass Family in person of Muhammed Khalifah. Shinjiti tried to convince them by staying in Baye's room and he was offered this which was a house built with weed. Shinjiti handed to Baye a lot of Tijaniyyah distinguished litanies (Asrar) and gave his allegiance to young Ibrahim and enjoined him to keep it secret and should not declare himself as the Sahibul-Faydah except after his demise. Four years after Shinjiti death, the news was brought to the hearing of Baye during the commemoration of the mawlid nabiyy at Shaykh 'AbduLLAH Niass House through the Tijanis brother who trooped into the programme.

       Shaykh Ibrahim used to recite Burdah in the mawlid of his father and he grabbed this opportunity by declaring himself as vicegerent of Shaykh Ahmad Tijani( i.e. he is the Sahibula-Faydah), The Shaykh asserted thus;
ومن يحبنى ومن يرانى # فى جنة الخلد بلا بهتان,
إذ أننى خليفة التجانى # موهبة من أحمد العدنان.
Whoever loves and sees me will enter paradise without doubt. Verily, I am Shaykh Tijani's vicegerent. It is a favour from Ahmad صلى الله عليه وسلم (of the lineage ) of 'Adnan.
This proclamation caused chaos among the family member of Shaykh 'AbduLLAH Niass. Muhammed Khalifah asked Baye that hope he is sane? Baye replied by: وما قلت قولى شاطحا متبجحا # ومن مسنى سكر يغيب عقليا,
فإن خطوتى للأنام سعادة # ولم يشق يوما من رآنى وخطيا.
حلفت يمينا إننى لا يحبنى # سوى أسعد والعكس فى حال بغضيا.
Baye was booed and heckled throughout these assertations. Thereafter, he was tied down with rope and he was flogged several times, with the submission that he is insane سبحان الله

THE SPREAD OF FAYDAH AL-TIJANIYYAH
The emergence of Baye as the real successor of Shaykh Tijani was the first stage in his gradual acquisition of international reputation within the order. The consolidation of Faydah Tijaniyyah within Senegal, occurred in 1930 when Baye shifted from Kawlakh to an outskirt of the city (madinatul-Jadidah) where he established a commune of his followers based on pristine Islamic injunctions.
His disciples who assisted him in consolidating Faydah in Madinah al-Jadidah  were Shaykh 'Ali Cisse (1905-1982), Shaykh Abubakar Sirumbaye (d1972), Shaykh 'Umar Toure, Shaykh 'Uthman Jay and lastly Shaykh Muhammed Niag. These aforementioned Shuyuukh acted as advisory council on all matters. Baye said about these deputies below:
'Ali (Cisse) excel through constant dhikr any other commemorators and Abubakar (Sirumbaye) excels other (eulogists) through eulogizing al-Hashimy. Chanting of dhikr by Shaykh (Uthman) would make his listener intoxicated. Thus, 'Umar was Conversance with best dhikr. Dhikr became ornament for Muhammed (Niag) and Mukhtar who is secured against loss. Then father of youths, Ahmad (Tham) has indeed excelled and he is the foremost at the gathering of dhikr. Yet, if you aspired (to know) ALLAAH and commemorate Him, all these vicegerents are enough for you to emulate.

Baye was blessed with great four erudite scholars as his vicegerents who coincidentally happen to be namesakes of the Prophet's four orthodox Khalif, they are Abubakar Sirumbaye, 'Umar Toure, 'Uthman Jay and 'Ali Cisse.
Baye established a central Mosque at Madinatul-Jadidah in 1930/1349H and it serves as the place of worship and recitation of Tijaniyyah recitals.  It was reported that Baye said to his disciples in the new Mosque at the embryonic period of Faydah Tijaniyyah that;
أنتم الآن قليلون كما ترون ولكنكم ستملأون أقطار الأرض شرقا وغربا فى المستقبل القريب إن شاء الله.
Presently, you are very small in number as you see it. You will fill the Eastern and Western past of the world very soon if ALLAAH wills.

We can all testify to this prophesy of Baye due to the fact that it has come to past.
Baye said in another assertion that:
والفيض تعم الآفاق بحول الله وقدرته لا يمسكها أحد ولا يوقفها أحد ولا يحبسها شيئ.
Faydah will spread to the whole universe by the Will and Power of ALLAAH. Nobody would be able to preclude and hinder it and nothing whatsoever would prevent it (from spreading).

Shaykh Ibrahim's fame quickly spread
throughout the countryside, and most of his father's disciples ultimately became his disciple in spite of his junior status in the family. Although his disciples remain a minority within Senegal, they form the largest branch of the Tijānīyyah worldwide. In an unlikely role reversal
during the 1930s, several leaders of the Abal 'Idaw ʿAli tribe in Mauritania—the same tribe that introduced the Tijānī order to West Africa—declared themselves disciples of Shaykh Ibrahim. Notable among them were Shaykhāni,
Muḥammad Wuld an-Naḥwi and Muḥammad al-Mishri. Tareeqa al-Tijaniyya al-Ibrahimiyya, as the shaykh's disciples came to be known, flourished and gained large numbers of followers during the 1930s and 1940s throughout North
and West Africa. In 1937 upon meeting Shaykh Ibrahim during a pilgrimage to Makkah, the Emir of Kano , Nigeria, Alhaji 'Abdullahi Bayero gave his oath of allegiance to the shaykh and declared
himself a disciple of shaykh Ibrahim. That
incident made Shaykh Ibrahim gain the
allegiance of many of the prominent Tijānī
leaders of Northern Nigeria and also many
others who were not Tijani prior to this time.
Alhaji Abdulmalik Atta - a prince from Okene And the first High Commissioner of Nigeria to the United Kingdom - was one of shaykh Ibrahim's closest disciples as well as the shaykh's father-in-law through his daughter Sayyida Bilkisu.
Shaykh Ibrahim became a renowned Shaykh al-Tareeqa (Master of the Sufi Order) throughout the Hausa areas of West Africa. In the end, he had far disciples outside of Senegal than within
it. At the time of his death in 1975 in London, England, Shaykh Ibrahim Niass had millions of followers throughout West Africa.

His branch of the Tijāniyya, Tareeqa al-Tijaniyya al-Ibrahimiyya has become the largest branch in the world. After his death the community was led by his closest disciple, Shaykh Aliyy Cisse's and Niass' eldest son, Alhaji Abdulahi Ibrahim
Niass. The current Khalīfa in Medina Baye is his eldest surviving son, Sheikh Ahmad Tijani Niass who became the khalifa in 2010 after the death of his brother khalifa Ahmadu Niass, known as “Daam”, on Tuesday 18 May 2010. Shaykh
Ibrahim's role as principal Imam of the Medina Baye mosque has been carried out by the Cisse family. While serving as Medina Baay's Imam, Shaykh Hassan Cisse , Shaykh Aliyy Cisse's son and Shaykh Ibrahim's maternal grandson,
carried Shaykh Ibrahim's teachings to the United States, United Kingdom and many other western countries. Shaykh Hassan Cisse was generally regarded as the leader of Tareeqa al-Tijaniyya al-Ibrahimiyya worldwide until his sudden death
in August, 2008. Since then, Shaykh Hassan's younger brother Shaykh Tijānī Cisse has been given the position of Medina Baay's Imam.
  In 1936, Baye decided to fulfil the last pillar of Islam which is Hajj (pilgrimage to Makkah), on his visit to Morocco he enroute at Fez where he came to believe that he had been chosen for overall leadership of the Tijaniyyah and he maintains a distinct relationship with the direct descendant's of  Shaykh Tijani, he continued on his journey to Makkah and fortunately he made his first contact with people of Nigeria in 1936. Furthermore, he was under the same tent in 'Arafat with Emir of Kano, al-Hajj 'AbduLLAH Bayero (d1954), Wali Sulayman and Galadima of Kano. Al-Hajj Wali Sulaymon was the muqaddam and also teacher to Emir 'AbduLLAHI Bayero. While at pilgrimage, Baye received an invitation from Emir of Kano, to visit Kano. After returning to Kawlakh, Shaykh immediately flew to Lagos and boarded a car to Kano. He was lodged at the Katsina guest house in Kano, and this novel visit lasted for six days.
Tahir Maigari opined that the Shaykh did not make any public appearance but met some of the Tijaniyyah group leaders in Kano, such as Shaykh 'Atiq, 'Umar Falke, Sani Kafanga, Tijani 'Uthman and Muhammed Ujidud son of Wali Sulayman. Emir presented himself, his household and the Tijaniyyah group leaders there present for renewal of the membership in the fold of Tijaniyyah.

Baye brought five copies of his first major works titled: Kashf al-ilbas along with him and he distributed them to 'AbduLLAH Bayero, 'Atiq Abubakar, Sani Kafanga, Tijani Uthman and 'Umar Falke. Baye paid another visit to Kano in 1944, and the visit was very fruitful for the fact that people came out in a large crowd to welcome him especially the Sufi groups in Kano. He was lodged by the Emir in Muhammed Sanusi's house (late Emir of Kan o) (1956-1962). This second visit to Kano is when Shaykh Mijinyawa, Shaykh Maihula, Shaykh Ghibrima, Shaykh Balarabe Gusai, Shayk Balarabe Jega,Shaykh Abul-Fathi and host of others renewed their initiation from BAYE.
In 1946, 'Umar Falke, Tijani Uthman and Sani Kafanga were the first people that went to Kawlakh from Nigeria to swear allegiance with Baye. The trio spent three years with rigorous khidmah at Kawlakh and they undergone spiritual training (Tarbiyyah) directly from Baye before coming back to Kano in 1949. Between 1946-1950, there were about three-hundred Northern Nigerians at Kawlakh and many of them were from Kano. Many were Hausa trader Mallams, who conducted trade throughout Nigeria and West Africa. The result was the creation of a new class of Tijaniyyah muqaddam, trained in Kawlakh.

In 1951, Baye made his second appearance in Kano. He intensified effort to unify the muqoddams throughout West Africa and he travelled extensively in Nigeria to consolidate the various Zawiyyah throughout Nigeria by means of his visits to the major cities.

Shaykh Ahmad Abul-Fathi (d2003) and Shaykh Abubakar al-Miskin of Bornu respectively are one of the prominent leading direct students of Shaykh 'Atiq. The duo and Sheriff Ibrahim Saleh contributed immensely to the spread and consolidation of Faydah Tijaniyyah in Bornu, Chad and Cameroon. Both of the trio were proprietors of Islamic schools in Borni. Shaykh Abul-Fathi has compiled many of the speeches and epistles of Baye and titled the compilations as Jawahir al-Rasa'il.
  Shaykh 'Umar bn Abubakri (d1962) he was nicknamed Falke, meaning "the trader". He combined trade with missionary activities where he has the Tafsir of the Qura'n and initiating people into the Tijaniyyah. He used to visit Ilorin, Abeokuta and Lagos among other places where he had a large followers.
Shaykh Tahir Uthman Bauchi's agility and resourcefulness in selfless championing the cause of the Faydah Tijaniyyah surpassed all expectation for this role in the prevailing evangelical context. He is one of the contemporary Sufi philosopher and polymath. He never relent in tackling senseless wrangling of the 'Yan Izalah' (an anti-Sufi group). He is a spokesman of people of Faydah since 1970 i.e. immediately after the death of Shaykh Tijani Uthman of Kano. Shaykh Tahir and Shaykh Aminu of Bauchi are instrumental to the spread of Faydatu-t-Tijaniyyah in Bauchi and some other parts of Nigeria.
The spread of Faydatu-t-Tijaniyyah in Ilorin and its environ in the early 1960s is owing largely to the influence and impact of Shaykh Thanni Awwal disciples and they are al-Hajj Ibrahim Akanbi of Okesuna area, Ilorin,followed by Shaykh 'AbduLLAH Baba Taofiq.

  Shaykhs Muhyideen 'Ali Jabata (Chief Imam of Faydah Tijaniyyah in Kwara State), Ibrahim Okesuna, Baba Taofiq, Ayinla Ikokoro, Abubakri Agbarigidoma, Abdul-Wahan Ita-ore, Isa of Ile Abudu, Abdul-Quadri Apalando, Abdul-Kareem Balogun Gambari, Shuayb Obatoyayo, 'Abdul-Quadri WaliyuLLAH, of Popoigbona, Bala Ojagboro, Isa Oloro and Audu Konde were the prominent renown Reformed Tijaniyyah in Ilorin at early 1960s and they were the working committee that actualized the first and last visit of Baye to Ilorin in 1962.
The creation of Kwara State in 1967 has its positive effect on the growth and expansion of Faydah al-Tijaniyyah in Kwara State due to the fact that some adherents of the group who were civil servants came home, among them is Shaykh Abubakri Abayawo. He introduced dhikr of hilqah in 1967, an act which was applauded by other members of Faydah in the State.
  The coming of Shaykh Nurul-Hakeem to Ilorin in the early 1970s served as stimulus for the development of Reformed Tijaniyyah in the town and environs for he publicly translated Quran esoterically. Shaykh Nurul-Hakeem has been reported to eulogised Baye mystically by his poem that goes thus:
أإنك يا شيخى لأنت محمد# تبدلت نورا بعد نور تجدد,
وأبيض من بيض شهدناك مشرقا # ومن مغربي سودها أنت أسود,
وأبيض بطنا أفضل السود باطنا # ولا خير فى بيض إذا البطن أسود,
محمد عبد الله ذالك برهام # وبرهام عبد الله هذا محمد.
O my Shaykh(Sheikh Ibrahim) or you are Muhammed,of which you change from one light to another, reforming the religion...

  The initial success of Faydah al-Tijaniyyah in the Yoruba land of the western part of Nigeria was duly and partly to the charisma Shaykh Ibrahim acquired after curing the paralysis of the daughter of an affluent Lagos physician. Shaykh Awwal Omupo a direct disciple of Shaykh 'Umar Falke was based in Lagos and after he returned from Kawlakh in 1959. He contributed immensely to the spread of Faydah in Yoruba land. Among his leading disciples are Shaykh Ibrahim Olohungbebe and Shaykh Muhd.Rabi'i 'Abdul-Malik Adebayo.
Shaykh Thani Awwal (d1977), the defacto vicegerent of Shaykh Ibrahim Niyas in Nigeria was taken to Kawlakh for studies by his father in 1947. After spending ten years there he returned to Nigeria and settle in Lagos. He embarked upon spreading the Faydah to all nook and cranny of West-Africa. He has a large followers in Benin, Togo, Ghana, Siera Leone, Abidjan and Cameroun. He consolidated an organisation in 1965 that proselytized Muslim communities to accept the norms of Faydah. This movement is called Zumratul Faydah al-Tijaniyyah which has its National Headquarters at Madinah Elekuro, Ibadan, Nigeria.
  The effort of Shaykh Hamzah Cisse, Shaykh Bello Ede and Shaykh Sulayman of Ibadan were also commendable. Besides, Shaykh Abdur-Rasaq Elekuro of Ibadan was one of the contemporary prominent Reformed Tijaniyyah leaders in Yoruba land. Faydah al-Tijaniyyah spread to the Eastern part of Nigeria and Afikpo became the nerve centre of Faydah. The pathfinder, Shaykh Ibrahim Nias Nwagui began to tour round Ibo communities after his return from Kawlakh. He began propagating the religion of Islam and spreading the Faydah. He built a large Islamic centre in his hometown Nnofia, the centre included a large mosque, a primary Quranic School, a library, small hospital and fairly close to the compound, his own personal residence from where he could supervise the activities of the centre.
  Indeed Muhammed is son of AbduLLAH,coincidentally like you Barham.
And Barham is son of AbduLLAH as well, Verily, you are MUHAMMED صلى الله عليه وسلم

  In conclusion, some west Africa countries and beyond had a representative responsible directly to Baye in the early 1960s. They include Shaykh Muhammed Sanusi of Nigeria, Shaykh Baban Makaranta of Ghana, Shaykh Muhammed of Ivory Coast, Shaykh Tamaradi, Shaykh Abubakri Chotta of Niger, Shaykh Muhammed Hadi Mauritania, Shaykh Muhammed Habib of 'Ayn Mahd of algeria, Imam Mawla Idris of Fez, Morocco and Shaykh 'Umar Fey of Gambia. The establishment of a zawiyyah network by the Reformed Tijanis throughout West Africa became not only the basis of spreading the brothethood but also one of the primary channels of communication. Baye acknowledged and appreciated the unalloyed effort of his adherents mentioned so far as thus;
إن الذين خدمونى نالوا # مرادهم سعادة ومالوا,
من عاش شاهدا عيانا ومن # مات يفز وذاك كل الزمن.
Verily, those who served me achieved their desires (in term of) prosperity and wealth.
Those who are alive will be a living witnesses and the deceased one's shall also prosper. This favour is apply also to all those who serve me in every age.

#Suratul-Fatiha consists of Seven verses.
#We have seven Heavens and Earths.
#We have seven days in a week.
#IBRAHIM إبراهيم
#If you write in transliteration it is SEVEN #letter words and likewise if you write in #Arabic it consists 7 letters.
#7 Janats (paradise) and 7 Hell-fire.


Hnmmm don't let me dwell more into that cause no one knows Shaykh Ibrahim except ALLAAH himself.
May ALLAAH forgive this sinner AbdulHameed and grant all my Muhammadan LOVERS His absolute PLEASURE رصوان الله.
  In 1936, Baye reached milestone in his life. While travelling for pilgrimage (hajj), he had a stop over at Fez, Morocco the international headquarters of Tijaniyyah Sufi order, the account of the visitation is as follows:
On wednesday, we called on Abdus-Salaam al-Sa'id... he had obtained as many secret of the Tariqah as possible and permitted me for some secrets and I permitted him some of them... He said you are the successor of Shaykh Tijani and you are the intermediary between people and the prophet... He said he had been praying God to let him see the successor of Shaykh Tijani, and then all people of the Zawiyyah (in Fez) visited me to acknowledge me as a successor.
 According to Shaykh 'Atiq of Kano, the leaders of the Tijaniyyah in Fez went to Kawlakh and submitted all the insignia of office of the Khalifah to Shaykh Ibrahim Niass, these were the walking stick, Sandal and the books of mysteries of Shaykh Ahmad Tijani, they did this as a symbol of their oath of allegiance to him as the successor and the Sahibul-Faydah. Baye affirmed these and stated:
بشراى حزت الذى قد عز مدركه # عصى الإمام التجانى صرت أملكه,
وغير ذلك مما لست ألفظه # لكننى حزت سرا عز مدركه.

I congratulate myself for achieving what is difficult to obtain I (presently) possessed the walking staff of the (spiritual) leader al-Tijani. And beside that, I obtained what I would not like to disclose. But verily, I obtained mystery which is difficult to obtain.
Another factors that seems to be responsible for Baye's initial acceptance was the recognition accorded him by some highly respected Tijaniyyah leaders in Nigeria among them is Shaykh Ghibrima Nguru who is said to have accepted the claims of Baye after he had made a resort to Istikhrat on the issue. His submission to Baye was considered significant because he was known to have been praying to become the Ghawth but when he heard about Baye, he travelled to Kawlakh to submit to him, he said:
يا من يمد الكائنات جميعها # زدنى فيوضا زادك القيام,
وأمدنى وأمد أصحابى الذى # بك علقوا وعلت بك الأقدام,
جاءو إليكم طالبين تبركا # وزيارة ولروية قد قاموا,
فانظر إليهم نظرة وصلوا بها # لله فضلا منك يا برهام.
O you! Who provide spiritual providence to all creations. Increase my spiritual flood that ALLAAH endowed you with. Furnish me and my disciples (with spiritual flood). Verily, they adhere to you. They came to you to receive blessing and for the purpose of visitation and personal contact with you. Have a look at them, a mere looking that will connect them spiritually with ALLAAH. Let this be a favour from you O Barham.

  Y.A. Quadri submitted that another view is held in Pakata quarters of Ilorin. The Muqaddam of the Zawiyyah, Al-Hajj Ibrahim bn Abdus-Salaam, accepted the wilayyah of Baye but did not accept that this area of authority covered the Yoruba land which had been the traditional area of jurisdiction of his father who he said, was the qutb (pole) for the Yoruba's. Al-hajj Ibrahim who is khalifah of his father sees Shaykh Ibrahim Niass as a challenge to his territorial authority. It is apt to mention that even though the Shaykh was seen as a threat to their supposed authority in Yoruba land, the pakata group had not been known throughout the Yoruba land. It has branches outside Ilorin like Ondo, Ife, Ogbomosho but these do not constitute the whole of the Yoruba land. Secondly, the group does not have an effective control over the aforementioned places except Ilorin, nor is the group widely known outside Ilorin.
The concept of Ghawth has been at the centre of the controversy over Baye in Northern Nigeria and is perhaps the main reason why some followers of Traditional Tijaniyyah and HamahuLLAH cannot accept his leadership. These groups felt that since the Ghawth was the highest rank of saints according to the Sufis and since there was only one in the world at a given time they thought that one could only reach that stage after one had become old and had lived an exemplary life of ascetism. They argued that since Baye was a middle-aged man at the time he declared himself, he could not be the Ghawth..

We may observe that, their argument are baseless and spurious. However, Prophet Isa عليه الصلاة والسلام received his mandate while he was in cradle. Likewise Prophet Yahya عليه الصلاة والسلام became a noble Prophet of God at teenage. Therefore, issue of age would not hinder one's leadership in sainthood. Baye confirmed that he was born as Ghawth (grant master of all saints) and he served as the spiritual nerve centre of divine providence. Baye says:
وقد تم فتحى عند مهدى وقد عنت #جميع رجال الغيب تحت قضائى.
My saintship had been completed when I was an infant and men of God were coerced to submit under my authority.
وخديم صار قطبا # مفردا عالى المكان.
And a servant (Niass) has become a unique Qutb who is endowed with the highest rank.
Those who denounced the leadership of Baye on the basis of Tarbiyyah did it out of ignorance and are faulty because if a Shaykh had trained people in a difficult way, the spiritual flood of Tijaniyyah would not permeate to different parts of the world and the Shaykh would not be consider as the real Sahibul-Faydah. The Sahibul-Faydah is expected to train multitude of prospective Murid spiritually within a short time. The Shayk fulfilled this need and says;
طويت وسهلت الطريق إلى الحق # لكل مريد الوصل للحق بالحق.
I shortened and made ease the way to the truth (ALLAAH) for every aspirant (Murid) who wants to have (spiritual) contact with the Truth by the Truth.

طويت وسهلت الطريق إلى الحق # لكل مريد الوصل للحق بالحق,
I shortened and made ease the way to the Truth (ALLAAH) for every aspirant (muridi) who want to have (spiritual) contact with the Truth by the Truth.
طويت عبادات العوالم كله # بحب رسول الله أحمد ذى الخلق,
I summed up all devotion (services) of all Worlds by the love I have for messenger of ALLAAH, Ahmad the possessor of sublime decencies.
طويت علوم العارفين بأسرها #بشمى ريا المصطفى صاحب الصدق,
I summed up the entire gnosis of mystics (Hence) through my channel you can get connected with al-Mustafa (the possessor of truthfulness).
 طويت مديح المادحين جميعهم #بعين لهاء روح ذى الأمر والخلق,

I summed up (the) eulogies of all eulogists by the magnificence of the source of being the controller of all matters and creation.
ألا فاسقنى جهرا محبة ال # أمين الذى يمضى بعقلى فلم يبق,
O (yes) give me, openly, the drink of al-Amin, love which will obsess my thought and give no room (for other thoughts).
رسول أمين أكرم الخلق كله # لدى حضرة الرحمن ذى الرتق والفتق,
He is a Messenger, Trustworthy and the best of all creation at the platform of ar-RAHMAN (THE MOST BENEFICENT) the Absolute Controller of all affairs.
جليل جميل كامل ومبشر # نذير مطاع عند ذى الهدى والوفق,
He is great, handsome, perfect, bearer of glad-tidings, warner (against all evils) and role model for a well-guided and to be fortuned.
إمام لرسل الله وهو ممدهم # فقد فاق من قد جاء بالحق للخلق,
He is the leader of all messengers of ALLAAH and also their spiritual nerve-centre. Indeed, he is above all who came with truth to mankind.
لعمرى وما عمرى على بهين # لنعم المقفى هاديا وعلى الخلق,
I swear with (the Creator of) my life (existence) whereas my life is not trivial to me. He (the apostle) is indeed, a role model, a guide and the most decent creature.
دعانى وأبلانى محياه كلما # تبدى سبانى نحوه الربق بالرق,
I am captivated by and infatuated with his countenance whenever it appears it, it lures me to him in captivity.
فما كجبين الهاشمي محمد # وما كمحياه من الحسن والرفق,
No brave is analogous to that of al-Hashimy, Muhammed and no countenance is comparable to him in term of handsomeness and leniency.
ينسيك عن جيداء لمياء ساجيا # لها الطرف كالبرغوز والثغر كالبرق,
His handsomeness will make you forget and shun belle of a bull, like eye-balls and lightening like teeth.
فلى كل وقت زفرة بعد زفرة # فبرهان هذا الصدر كالشمس فى الأفق,
I have, at all times, sigh (of meditation) upon sigh. The evidence engraved in my heart is as clear as sun in the sky.
طويل البكا بادى الضنا مضرم الحشا # فينسيك ما بى حالة السحق والمحق,
I am in protracted lamentation, obvious emaciation with burning stomach. My (pensive) mood of obsession and oblivion will make you forget things.
بكيت فأفنيت الدموع فما البكا # سوى حالة للقلب من حرقة الشوق,
I cried and exhausted my tears. Why tear? save the state of the heart in a scorching longing.
ألا جالس المختار بالحب معرضا # عن الغيد تأتى للمطالب من فوق,

O (you) seat with al-Mukhtaar with love while steering away of (attractive) damsels you will achieve your goals from a high position.
فتعلم أن ما كل بيضاء شحمة # وصهباء خمرا عند ذى الميز والفرق,
You will, there, realize that not everything white is a fat and not all yellowish content is a wine to a discrete person.
أسائل ربى سائلا بجلاله إق # تفاء ملاذى حالة الجمع والفرق,
I pray to my Lord, by His Majesty to enable me follow the trend of my shelter in the state of Union and separation respectively.
ويسلكنى والمنتمين لحزبنا # مسالك تنجينا من الجهل والفسق,
And may He make me and those who belong to our party (Sufi Order) to follow the right path that will protect us from ignorance and debauchery.
وبدل فينا كل سوء محاسنا # بجاه رسول الله ذى اللطف والرفق,
And change all evil deeds in us for better deeds. We pray by the magnificence of the messenger of ALLAAH the merciful and lenient.
ويتحفنا فوق المنى الدهر باسطا # لنا كل فيض من علوم ومن رزق,
And may He bestow on us favour above our demand and may He grant us knowledge and provide our victuals in abundance.
ويرزقنا سترا ورشدا ورحمة # ومغفرة من كل ذنب ومن خلق,
And may He enrich us in protection, guidance, mercy and forgiveness of all sins and indecencies.
صلاة وتسليم على خير هاشم # تساوى صلاة الدائمين من الخلق,
May Blessings and peace of ALLAAH be upon the best of
 Hashimite clan. Blessing that will be equivalent to the numbers of incoming generations.

سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك.
سبحان ربك رب العزة عما يصفون وسلام على المرسلين والحمد لله رب العالمين

Seyyid Abd'hameed Adewumi Adewale TRIPLE A (Mufti UNILORIN TIMSAN).