This concise work, the Qat`u al-Khisaam by Shehu Uthman ibn Fuduye`, was composed while he was ‘o... more This concise work, the Qat`u al-Khisaam by Shehu Uthman ibn Fuduye`, was composed while he was ‘on the road’, so to speak, in 1220 A.H. (1806 C.E.) while conducting jihaad. He dictated it to his learned student Shaykh Ahmad ibn Qadi Abu Bakr ibn Yusef, while on horseback, when some of the students in the army fell into a debate regarding the science of scholastic theology (`ilm al-kalaam). The Shehu and his army were on their way from Zamfara to Rimu, when some of the students got into a dispute regarding some problematic issues within the science of scholastic theology. It was while on the way to combat one of the outlying fortresses of Zamfara, called Rimu, that the Shehu composed the Qat`u al-Khisaam Alladhi Yaqa`a Bayna Talabati `Ilm al-Kalaam (The Prevention of Disputation Which Has Occurred Between the Students of the Science of Scholastic Theology). The Shehu began this succinct work by posing several dialectical questions: He said: “O students who have initiated this dispute and argumentation regarding issues of the science of scholastic theology: [1] first inform me exactly what it is that you are arguing about? [2] by what matter are you disputing? [3] and what has confused your reasons regarding the teachings of the people of scholastic theology to the point where you now find yourselves in this state of fanaticism and blaming others?!” The Shehu went on to delineate that any legitimate dispute has to be based upon domain of truth (daa’irat al-haqq); namely: [1] the judgment of reason (qadiyat al-`aql); [2] the textual evidence of the Qur’an; [3] the textual evidence of an unbroken transmitted prophetic tradition (hadith mutawaatir); or [4] the consensus opinion (ijma`a) of the scholars of the Sunna. Because these four domains constitute decisive evidence, there can be no dispute or refutation in them. The Shehu clarified that if a person disputes the judgement of reason, then he has abandoned reason. If he disputes the textual evidence of the Qur’an or the textual evidence of an unbroken transmitted prophetic tradition, then he has apostate renounced the religion of Islam. If he disputes the consensus opinion (ijma`a) of the scholars of the Sunna, then he has become a heretic. The Shehu went on to delineate that in the domain of the doctrine of beliefs there is no room for supposition (dhann) because `aqeeda is established upon proofs of reason (baraaheen `aqliyya) and decisive religious transmission (qawaati` naqliyya). He said that supposition only occurs in the two branches of the religion: jurisprudence (fiqh) and spiritual purification (tasawwuf). It is in the branches where the jurists have disagreements (ikhtilaaf), where these disagreements constitute a mercy since they emerge from scholarly disagreements regarding: [1] the apparent meaning of the Qur’an; [2] the apparent meaning of an unbroken transmitted prophetic tradition; [2] the textual evidence of a narration of a single transmitter (khabr al-ahad); or[3] the ijtihad of a jurists on an issue which the consensus is not unanimous. The Shehu asserted that in these matters of ikhtilaaf, disputation is permissible but only the scholars are qualified to do so. The Shehu delineated that there are only four issues about which disputation and denunciation is lawful; which constitute the domain of falsehood (daa’irat al-baatil): [1] in those teachings which contradict the judgement of reason; [2] in those teachings of the ignorant of the mufasireen and historians who transmit false historical narratives; [3] in the transmission of forged and fabricated prophetic traditions; or [4] in the opinions of those jurists who contradict the textual evidence of the Qur’an and Sunna, the consensus (ijma`a), the fundamental principles (qawaa`id) or sound analogy (qiyas jaliy). Other than these four domains of falsehood, there is no ground for mere students of the religion to delve into disputation. The Shehu finalizes this concise work by asserting that disputation in the religion is not valid for students and it can only be done following the above stipulated requirements. The Shehu said: “Therefore, if you have understood what has been mentioned, then abandon all forms of disputation; especially those fueled by fanaticism and disputation. As for those debates which seek after the truth, then there is no problem with that. But repent to Allah from argumentation based upon fanaticism. Rather, learn and study what Allah has obligated upon you from the matters of the religion, such as usuul ‘d-deen, and the branches of the outward and the inward (jurisprudence and sufism). Also after that, be preoccupied with learning all the remaining beneficial sciences of the shari`a. This is best for you. For, if you expend your enthusiasm in what you have been ordered and dive deep in the means and objectives of knowledge; then the Truth will not be concealed from you, Allah willing. Rather, you will have piercing insight into every matter of the religion as it is.”
This is a praise song (madih) or poem (qaseeda) with its ending in the letter “daal” [الدال] in praise of the Prophet, upon him be blessings and peace, by the most erudite of the Bilad’s-Sudan, Shaykh Abdullahi ibn Fuduye`: the Mai Bodinga, Sarkin Gwandu, the Professor Maximus, Chief General of the Military, Secretary of State, Chief Scribe, the Mujtahid Mutlaq in Linguistics, the Master Exegesis, Independent jurist, Formulator of the judiciary, and chief muqaddam and mureed to his brother, his Shaykh, the Light of the Age, the Reviver of the religion, the Sword of truth, Amir al-Mu’mineen SHEHU Uthman Dan Fodio, may Allah engulf both of them in His mercy.
The source of this poem is from four manuscripts from the archive of Mamma Haidara of Timbuktu numbered: SAV_BMH_20593 (manuscript a); SAV_BMH_30396 (manuscript b); SAV_BMH_19617 (manuscript c); and SAV_BMH_18651 (manuscript d); respectively.
The poem was annotated and published in Arabic, Hausa and English by the Sultan of Sokoto, the Honorable Muhammad Saad; in Volume 1 of Shaykh Abdullahi’s collection, pages 245 to 250 [261-266] in the Arabic collection and pages 304 to 311 [324-329] in the English collection. The Arabic is poorly annotated from a single manuscript from the Center of Islamic Studies of the Usuman Danfodiyo University; and it was defectively translated by Abubakar Buba Luwa and was edited by Prof. A.B Yahya. In my examination of this particular manuscript, I discovered many errors; and thus felt the need to re-translate the work in comparison with the ad-Daaliyya of the Shehu. This is because there is a symbiotic relationship between the two ad-Daaliyya’s. By using the four above cited manuscripts from Timbuktu, I was able to come up with a thoroughly annotated copy devoid of the errors of that published in Sokoto.
Shaykh Abdullahi composed two responses to the ad-Daaliyya of his brother, Shehu Uthman. The first ad-Daaliyya of Shaykh Abdullah was composed as a takhmis (تخميس) of the Shehu’s ad-Daaliyya. This poem was composed in 1198 (1784) at the age of twenty. A takhmis is an amplification of an original poem by adding three additional hemistichs preceding the original bayt, as will be seen below.
The key difference of Shaykh Abdullahi’s second ad-Daaliyya and that of the Shehu; is that he only cited the names of the Prophet, ‘Muhammad’ and ‘Ahmad’, may Allah bless him and grant him peace four times; while in the Shehu’s ad-Daaliyya the names of the Prophet are evoked forty times. Another distinction between the two ad-Daaliyya’s is that while the Shehu’s poem is imbued with the miracles of the Messenger of Allah, may Allah bless him and grant him peace and this intense yearning to be in his presence; Shaykh Abdullah’s poem is filled with verses of victory and valor of the Companions of the Prophet, upon him be peace; and martial imagery.
The reason that Shaykh Abdullahi expressed a more pronounced martial theme in this second ad-Daaliyya as opposed to the more spiritual theme of that of the Shehu is because, in 1202 A.H. (1788), the Jamaat led by Shehu Uthman ibn Fuduye` had established a social contract with the pagan Gobir government consisting of five concessions for the Jamaat: [1] to allow the Shehu to invite the people of Gobir to Islam; [2] not to prevent anyone from answering his invitation; [3] to respect every Muslim wearing a turban (the mark of the scholars); [4] to free all political prisoners; and [5] not to burden the subjects with unjust taxes.
This gave the right of the Jamaat of Shehu Uthman ibn Fuduye`, to officially command the good and forbid evil (amr bi’l-ma`ruuf wa nahyi `an al-munkar) and initiate the process of tajdid and social transformation with government support. This ability to initiate social reform is reflected in the second ad-Daaliyya of Shaykh Abdullahi, which addressed collective social needs, rather than individual spiritual needs.
The fact that Shaykh Abdullahi ibn Fuduye` was an absolute mujtahid in the Arabic linguistic sciences, his ad-Daaliyya in praise of the Prophet, has to be of the highest standard in the science of madih. It is this assertion that induced me to study this poem; as a means to understanding the basic principles of Arabic poetic verse. I believe, this beautiful poem in praise of the Prophet, may Allah bless him and grant him peace, can be used as a grid or standard in understanding the science of poetic articulation in Arabic language.
History of Islamic Learning and Scholarship in Africa
13-15 June, 2023
Kaduna, Nigeria
TOPIC: ... more History of Islamic Learning and Scholarship in Africa
13-15 June, 2023
Kaduna, Nigeria
TOPIC: “Learning, Scholarship and the Tajdid Movements in Africa”:
Shaykh Muhammad Shareef bin Farid
Abstract:
Societal transformation, religious reformation, cultural renaissance, and social revolution all fall under the comprehensive meaning of ‘tajdid’ (renewal) in Islam. The source for this concept is found in the Qur’an and the Sunna. As, for the Qur’an, Allah ta`ala says:
﴿إِن يَشَأْ يُذْهِبكُمْ وَيَأْتِ بِخَلْقٍ جَدِيد * وَمَا ذَلِكَ عَلَى اللهِ بِعَزِيزٍ﴾
“If He desires, He will do away with you and bring a new generation. And this is not difficult for Allah.” [35:16-17]
As for the Sunna, it has been related by Abu Dawud in his Sunnan, al-Hassan ibn Sufyan in his Musnad, at-Tabarani in his al-Awsat, al-Haakim in his al-Mustadrak and others on the authority of Abu Hurayra that the Prophet, may Allah bless him and grant him peace said: “Indeed Allah will raise for this Umma at the head of every century, those who will renew for it the matters of the religion.”
Thus, the idea of social renewal and reform are an innate part of the religion of Islam; and has been the causative factor behind the social development of Islamic societies throughout the world. In Africa particularly, ‘tajdid’ has been the fundamental driving force behind the formation of Islamic polities and states for 14 centuries. In, this paper, I intend to demonstrate that ‘tajdid’ as a principle for social transformation, has been aware of itself and has been carried out by the purveyors of Islamic learning. I will utilize rare Arabic manuscripts from Ethiopia, Sudan, northern Nigeria and Mali, to demonstrate that social reform and societal transformation has been transmitted inter-generationally and across vast regions of the African continent. The ideas of Shaykh Ahmad Zarruq, Imam as-Suyuti, Shaykh Abd’l-Kareem al-Maghili, Shaykh Ahmadu Baba at-Tinbukti, Imam al-Awjali, Shaykh Muhammad al-Wali ibn Sulayman, Shehu Uthman Dan Fodio, Shaykh Ahmad Lobbo, Shaykh Umar al-Futi, Sayyid Muhammad Ahmad al-Mahdi, and Shaykh Muhammad Ma` al-`Aynayn were some of the key transmitters of social reform (tajdid) in Africa that will be discussed in this paper.
The recovery and revival of a People's cultural heritage is an obligation spiritually, psycholog... more The recovery and revival of a People's cultural heritage is an obligation spiritually, psychologically, socially, and politically. This imperative is corroborated by reason, religious, natural and international law. It is the core drive in a People's right for Self Determination. In this paper I discuss the legal evidence from Quran, the Sunna, the consensus of African Muslim scholars, as well as, the views of our African Muslim freedom fighters regarding the necessity and imperative to recover and revive Pan African Islamic civilization.
The tendency for fanaticism in Islamic doctrines of belief, which has become a viral destructive ... more The tendency for fanaticism in Islamic doctrines of belief, which has become a viral destructive feature of this age; is nothing new. In 1802, Shehu Uthman Dan Fodio composed a small treatise which he named Naseehatu Ahl ‘l-Arkaan Haythu Maa Kaanuu Fee’l-Buldaan (Sound Advice to the People of the Articles of Faith Regarding What Has Happened in the Lands).
In this concise work, the Shehu completely deconstructs the ideas and beliefs of those whose fanaticism in aqeeda drives them to make takfeer; or declare as disbelievers, the common Muslims and those who do not believe and adhere to their fanatical approach to Islamic aqeeda.
The Shehu opens the text by guaranteeing, or disclaiming:
لِيَعْلَمَ النَّاظِرُ فِي هَذَا التَّلِيفِ إِنَّ مَقْصُودِي فِيْهِ إِنْ شَاءَ اللَّهُ تَعَالَى بَذْلُ النَّصِيحَةَ لَهُمْ، وَلَيْسَ مَقْصُودِي فِيْهِ بِهَتْكِ أَسْتَارِهِمْ، وَرَوَى عَطَاءُ بْنُ زَيْدٍ عَنْ تَمِيمِ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((إِنَّ الدِّيْنَ النَّصِيحَةُ! إِنَّ الدِّينَ النَّصِيحَةُ!))، قَالُواْ: "لِمَنْ يَا رَسُولُ اللَّهِ؟"، قَالَ: ((لِلَّهِ وَلِرَسُولِهِ وَلِأَئِمَةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ))، رَوَاهُ مُسْلِمٌ، فَجِئَتُهُمْ بِهَذَا الْكِتَابِ اِمْتِثَالًا لِهَذَا الْحَدِيثِ. “So that the one who examines this text will know that my objective in it, Allah ta`ala willing, is to unreservedly extend sound counsel to them. It is not my objective in it to expose them. It has been related by `Ata ibn Zayd on the authority of Tameem ad-Dari, may Allah be pleased with him who said that the Messenger of Allah, may Allah bless him and grant him peace said: ‘Indeed, the religion is sincere sound counsel! Indeed, the religion is sincere sound counsel!” They said: “To whom O Messenger of Allah?” He said: “To GOD, to His messenger, to the leaders of the Muslims and the common Muslims among them.” This was related by Muslim. I have come forth with this book imitating and following this prophetic tradition.”
The Shehu arranges this work into five small sections (fusuul):
الْفَصْلُ اَلْأَوَّلُ: فِي بَيَانِ حَقِيقَةِ مَذْهَبِهِمْ. Section One: Regarding An Explanation of the Truth of Their School of Thought
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ أَنَّ إِنْكَارَنَا عَلَيْهِمْ لَا يَتَعَلَّقُ بِمَا يَقْرَءُونَ فِي فَنِّ التَّوْحِيدِ بِاللُّغَةِ الْعَجَمِيَّةِ، إِذْ هُوَ عَيْنُ مَا فِي كُتُبِ عُلَمَاءِ السُّنَّةِ الْكَلَامِيَّةِ. Section Two: Regarding An Explanation That Our Objection to Them is Not Connected to What They Study in the Science of Tawheed in Non-Arabic Languages; Since These Books Are the Source of the Books of the Scholars of the Sunna in Scholastic Theology
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ مَوَاضِعِ خَطَئِهِمْ فِي فَنِّ التَّوْحِيدِ. Section Three: Regarding An Explanation of the Place of Their Errors in the Science of Tawheed
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ إِنَّ كَثِيرًا مِنْ عُلَمَاءِ السُّنَّةِ رَضِيَ اللَّهُ عَنْهُمْ قَدْ اَعْتَنَى بِإِبْطَالِ مَذْهَبِهِمْ. Section Four: Regarding An Explanation That Many of the Scholars of the Sunna, may GOD be pleased with them Have Endeavored to Show the Falsity of Their School of Thought
الْفَصْلُ الْخَامِسُ: فِي بَيَانِ حُكْمِهِمْ، هَلْ يَصِحُّ إِيْمَانُهُمْ مَعَ تَكْفِيرِهِمْ عَوَامِ الْمُسْلِمِينَ وَكُلِّ مَنْ خَالَفَهُمْ فِي ذَلِكَ أَمْ لَا. Regarding An Explanation of Their Legal Status: Is Their Faith Sound or Not, Along With the Fact that They Declare as Disbelievers the Common Muslims, and All Those Oppose Them in That.
The Shehu composed this work during the beginning of his jihaad in the central Bilad as-Sudan; and it was composed in order to defend the common Muslims from being declared disbelievers; and thus, justify fanatics seizing them and their wealth.
The Naseehatu Ahl’l-Arkaan is extremely relevant today where so-called Salafists and some of their antagonists among the Asharites are swift to make takfeer of one another and anyone among the common Muslim or scholars who do not follow their specific narrative in the doctrines of Islamic belief.
In transcribing the text into standard Arabic script, I am using two extant copies of the work; both of which are from the archives in Timbuktu. One from the archive of Muhammad Haidara and the other from the archive of Abou Bakar ben Said.
In addition to transcribing this succinct work, I am editing it, annotating it and referencing each citation which the Shehu cites. Allah willing, it will be the third Arabic publication of the Sankore` University Press, to hit the cyber multiverse, soon... ...so stay tuned!
Tarweeh al-Umma Bi Bayaan Tayseer ‘l-Milla [The Reassuring of the Community By Explaining the Eas... more Tarweeh al-Umma Bi Bayaan Tayseer ‘l-Milla [The Reassuring of the Community By Explaining the Ease of the Religion] is among the works Shehu Uthman Dan Fodio composed after he retired from rule of Sokoto Caliphate in 1813.
This concise work is an antidote to extremism, fanaticism and intolerance in `aqeeda (beliefs), jurisprudence (fiqh) and spiritual purification (tasawwuf); and delineates that the religion of Islam is easy and facilitating.
The Shehu covers seven important issues in the Tarweeh in the form of questions and answers:
First Issue: What is the belief (al-imaan) that is sufficient in applying judgment in this world’s life?
Second Issue: What is the Divine Unity (tawheed) with which one cannot be redeemed in the Hereafter except by means of it?
Third Issue: What is that faith (al-imaan) which entitles the servant to attain Paradise?
Fourth Issue: Which is the simplest aspect by which one can achieve the perfection of faith (kamal ‘l-imaan) in the easiest fashion?
Fifth Issue: Is distinguishing what is obligatory (fard), sunna and what is commendable (fadeela) a prerequisite in the soundness of worship (sihat ‘l-`ibaada) or not?
Sixth Issue: What is obligatory for the responsible person to know and perform from the religion?
Seventh Issue: Is it possible to object (yankar) to those who neglect what there is difference regarding its obligation or performs what there is a difference regarding its prohibition, or is there no objection to it?
In the name of Allah the Most Gracious, the Most Merciful, and may Allah send peace and blessings... more In the name of Allah the Most Gracious, the Most Merciful, and may Allah send peace and blessings upon our Master Muhammad, the Unlettered Prophet, the elevated Beloved one who’s pre-determined fate is immense, and upon his family and companions, and grant them peace. May Allah the Exalted be pleased with the Taabieen, the Right Acting Scholars, and the Awliya (friends) of Allah, those perfected Knowers (of Allah) and those who follow them with goodness until the Day of Judgment.
As for what follows: The poor servant who is in desperate need of the mercy of his Lord, the Praiseworthy and Glorious, Muhammad Shareef Bin Farid, may Allah forgive his wayward sins and cause him to die upon the words of the Kalima’t-Tawhid, Praise be to God who raised the science of Divine Oneness over every science and made knowing it an obligation for every accountable person. May peace and blessings be upon the Master of Messengers and the Seal of the Prophets. Prophet Muhammad and upon his family and his companions,
This is my explanation, commentary and editing on the book “The Immense Sunlight of the Brotherhood that will Illuminate the Fundamentals of the Religion” by the Commander of the Faithful, my master Shaykh Uthman Ibn Fodio Muhammad ibn Uthman, known as Ibn Fodio’, may Allah engulf him with His mercy, Amen. I wrote it asking for the blessing of Shaykh Uthman Ibn Fodio and hoping to enter among those whose good deeds do not cease after death. And I named it the Diya al-Bayan from the Shams al-Ikhwan by the Nur al-Zaman, Shaykh Ibn Fodio Uthman. We ask Allah the Compassionate and Generous to make it sincere for His Face, Allah the One who Assists, and to make it in the Hereafter a deed acceptable to the Most Merciful, for he is sufficient for me and in Him do I rely.
In my explanatory comments where I use the words: “The author, the Shaykh, may God have mercy on him,” I refer to Shaykh Uthman Ibn Fodio himself, and I say with high authority, on the authority of my Support and Authority , Shaykh Muhammad Al-Amin Ibn Adam Karianga Ibn Muhammad Tukar, on the authority of his father, Sheikh Adam Ibn Muhammad Tukar ibn Muhammad Sambo, on the authority of Shaykh Musa Al-Muhaajir On the authority of the knower, Shaykh Ali Dinbu ibn Abi Bakr, my teacher, on the authority of the author, Nur al-Zaman, Mujaddid’d-Deen Imam of the Awliya Saif’l-Haqq, Commander of the Faithful, Shaykh Uthman Ibn Fodio Muhammad ibn Uthman bin Saalih, may Allah Almighty have mercy on him.
Shaykh Uthman Ibn Fodio compiled this book on Thursday after the noon prayer on the 19th of Jumada al-Awwal in the year 1228 AH [corresponding to May 19, 1813 AD]. In this year, the sheikh was in Sifawa and this is the time in which Shaykh Uthman Ibn Fodio retired from active rule. So the shaykh divided the Sokoto state into two parts: he divided the east to his son, Muhammad Bello Ibn Shaykh Uthman Ibn Fodio, and the west to his brother Abdullahi Ibn Fodio. Thus, the Shams al-Ikhwaan was composed while the Caliphate was still being consolidated.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَأَلِهِ وَصَحْبِهِ وَسَلَّمَ In the name of GOD, the Beneficent, the Merciful; may GOD send blessings upon our master Muhammad, his family and Companions and give them peace.
قَالَ الْعَبْدُ الْفَقَيرُ الْمُضْطَّرُ لِرَحْمَةِ رَبِّهِ عُثْمَانُ بْنُ مُحَمَّدٍ بْنِ عُثْمَانَ، الْمَعْرُوفُ بِاِبْنِ فُودُيَ، تَغَمَّدَهُمْ اللَّهُ بِرَحْمَتِهِ آمِينَ، اَلْحَمْدُ لِلَّهِ اَلَّذِي اَنْعَمُ عَلَيْنَا بِنِعْمَةِ الْإِيْمَانِ وَالْإِسْلَامِ وَهَدَانَا بِسَيِّدَنَا مُحَمَّدٍ عَلَيْهِ مِنَ اللَّهِ تَعَالَى أَفْضَلُ الصَّلَاةِ وَأَزْكَى السَّلَامِ، أَمَّا بَعْدُ فَهَذَا التَّأْلِيفُ: Says, the poor servant in dire need of the mercy of his Lord, Uthman ibn Muhammad ibn Uthman, famous as Dan Fodio, may GOD engulf him in His mercy, Ameen. All praises are due to GOD, who has favored us with the favors of Iman, Islam; and has guided us by means of our master Muhammad, upon him from GOD, be the best blessings and most perfect peace. To continue: this book is called:
شَمْسُ الْإِخْوَانِ يَسْتَضِيئُونَ بِهِ فِي أَصُولِ الْأَدْيَانِ The Sun of Fellowship by Which the Foundations of Religion Are Illuminated
وَيُنْحَصِرُ فِي مُقَدِّمَةٍ وَخَمْسَةِ فُصُولٍ وَخَاتِمَةٍ :It is condensed into an introduction, five chapters and conclusion:
اَلْمُقَدَّمَةُ: فِي بَيَانِ أَحْكَامِ الشَّرْعِ مَبْنِيَةٌ عَلَى الْظَّوَاهِرِ Introduction: On An Explanation That the Judgment of the Divine Law is Constricted Upon What is Apparent
اَلْفَصْلُ الْأَوَّلُ: فِي بَيَانِ التَّدْرِيجِ فِي طَلَبِ فُرُوضِ إِيْمَانِ الْعِلْمِ الْمَعْرُوفِ بِقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: ((طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ)). Chapter One: On An Explanation of Progressively Learning the Obligations of Faith in Knowledge; Known by His Saying, Upon Him be Blessings and Peace: "Seeking Knowledge is Obligatory Upon Every Muslim"
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ مَا مَنَّ اللَّهُ بِهِ عَلَى النَّاسِ مِنْ اَعْطَائِهِمْ أَسْبَابِ مَعْرَفَةٍ اَلَّتِي هِيَ الْفِطْرَةِ وَالْمَشَاهِدَةِ وَالتَّوَاتِرِ وَالنَّظَرِ وَالضَّرَّرِ .Chapter Two: On An Explanation of What GOD Has Favored Humanity With By Giving Them the Causative Factors of Knowledge; Which Comprise of Natural Instinct, Direct Witnessing, Unbroken Chains of Transmission, Intellectual Reflection and Dangers
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ عِلْمِ أُصُولِ الدِّينِ وَالْفَرْقِ بَيْنَهُ وَبَيْنَ عِلْمِ الْكَلَامِ، وَبَيَانِ وُجُوبِ أَخَذِ الْعَقَائِدِ مِنَ أُصُولِ الدِّينِ مِنَ الْقَرْآنِ الْعَظِيمِ، وَأَنَّ اللَّهَ تَعَالَى قَدْ أَثْبَتَهَا مِنَ الْقُرآنِ الْعَظِيمِ. Chapter Three: On An Explanation of the Science of the Foundation of Religion; the Distinction Between It and the Science of Scholastic Theology; An Explanation of the Obligation of Taking Doctrines of Belief of the Foundations of Religion From the Mighty Qur'an; & That GOD the Exalted Has Established These in the Mighty Qur'an
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَثْبَتَ أَصُولَ الدِّينِ أَيْضًا فِي سُنَّتِهِ. Chapter Four: On An Explanation That the Prophet, May GOD bless him and grant peace Also Established the Foundations of the Religion in His Sunna
اَلْفَصْلُ الْخَامِسُ: فِي بَيَانِ قَوَاعِدِ عِلْمِ الْكَلَامِ اَلَّتِي لَا بُدَّ مِنْ تَعْلَّمِهَا لِمَنْ يُرِيدُ الدُّخُولَ فِي قَرَاءَتِهِ. Chapter Five: On An Explanation That the Principles of the Science of Scholastic Theology Which is Necessary To Learn For the One who Desire to Enter into Its Study.
خَاتِمَةٌ فِي بَيَانِ الْفَسَادِ لَا يَعُمُّ عَقَائِدَ الْعَامَّةِ إِلَى قِيَامِ الْساعة Conclusion: On An Explanation That Corruption Does Not Become Prevalent Among the Doctrines of the Common People Until the Establishment of the Hour
The as-Salaasil ‘l-Qaadiriyya of Shehu Uthman ibn Fuduye` was composed on a Friday, the 11th of J... more The as-Salaasil ‘l-Qaadiriyya of Shehu Uthman ibn Fuduye` was composed on a Friday, the 11th of Jumad’l-Akhira, 1224 A.H. (June 24, 1809 C.E.); just at the time of the establishment and consolidation of the Sokoto Caliphate, in order to delineate that it was due to the spiritual baraka of Shaykh Abd’l-Qaadir al-Jaylani, that Allah helped formulate the Sokoto polity. This often overlooked detail was repeatedly emphasized in the prose and poetic writings of all the ideologues of the Caliphate. The text is a reminder to the Muslim activists about the essential spiritual component of the Sokoto government and the inward qualities that gave it its legitimacy. The text is arranged into ten chapters:
Chapter One: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Father, may Allah ta`ala be pleased with him.
Chapter Two: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Mother, may Allah ta`ala be pleased with him.
Chapter Three: On the Chain of the Spiritual Guides Up to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Four: On the Chain of the Madh’hab of Tasawwuf Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Five: On the Chain of Word of the Shahaada Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Six: On the Chain of the Sufi Cloak Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Seven: On the Methodology of Performing the Litany of the Chain to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Eight: On the Methodology of Making Intermediacy With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Nine: On the Advantage of Those Who are Affliliated With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Ten: On Some of the Poetic Songs of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him; Which Bring Sensory and Spiritual Comfort to the Hearts; Concerning Those Who Are His Disciples Until the Day of Judgment; and the Poetry He, may Allah ta`ala be pleased with him Composed in Praise of them.
In the name of Allah, the Beneficent, the Merciful, may Allah send blessings upon the generous Pr... more In the name of Allah, the Beneficent, the Merciful, may Allah send blessings upon the generous Prophet. Says the poor needy servant, chained with the shackles of sins and heedlessness, Shaykh Muhammad Shareef bin Farid, may Allah engulf him in His mercy, Ameen. This is the HIRZ of Shehu, famous as Yada Sanda; which I have transliterated and translated at the request of my dear Hajj brother, the muqaddam of the Tareeqa, Sidi al-Hajj Jumma` Salaam. I have placed the merits of each adkhaar from the Book and the Sunna, so that it can be clear that this wird is established upon the Book and the Sunna. The HIRZ is one of five awraad composed by the Shehu himself; and which he gave to his disciples specifically as litanies that distinguished him from the other awraad which he received and transmitted from the Qaadiriyya, the Khalwatiyya, the Mahmudiyya, the Shadhaliyya and others. These five awraad constitute the litanies of the Fodiyawa as developed by the Shehu himself. The other four are: [1] the Wird Sayf al-Haqq, to be recited after every prescribed prayer; [2] the Munaajat, to be recited during tahajjud night vigils; [3] the ad-Dalaa’il, to be recited Thursday nights or Friday anytime up until asr prayer; and [5] the as-Salawaat al-Kubra, which are five thousand prayers upon the Prophet, daily. The Shehu named this wird, the HIRZ, because it comprises of mainly Qur’anic verses, prophetic supplications and prayers designed to protect the reciter from every kind of physical, mental, emotional, psychic and spiritual harm. The expression HIRZ means “fortification” or “a place that is fortified and protected against attack”; and takes its root from the verb “haruza” (حَــرُزَ), which means ‘it was fortified, strengthened or protected from attack.’ Immediately, the HIRZ of the Shehu has a military context and reveals the context in which the wird emerged. The Shehu, may Allah be merciful to him was forty-one years old; and it was the same year that he attained the station of mujaddadiyya of the religion and imaamiyya of the awliyya. Along with the HIRZ, the Shehu transmitted his basic wird, the Sayf al-Haqq. This happened during the last years of Yakubu Dan Babari’s reign over the Gobir kingdom. It was a time when the Gobir and other Hausa kingdoms began to view the Shehu and his scholarly network of sages as a threat. Thus, the need for a wird, which would work as a defensive fortress for the Muslims during a time of increased governmental pressure and sanction. The HIRZ, provided the disciples of the Shehu, with the spiritual fortification and moral reinforcement, they needed under enhanced repression. I, Shaykh Muhammad Shareef bin Farid, received ijaza with the highest chain of transmission (bi sanad `aaliyya) for the Hirzi from the three shaykhs: [1] Shaykh Muhammad al-Amin ibn Adam of Maiurno, Sudan from his father Shaykh Adam Kariangha from his teacher Shaykh Mallam Musa al-Muhajir from his teacher Shaykh Ali Dinba ibn Abu Bakr Mallami from Shehu Uthman ibn Fodio; [2] I received it from Shaykh Muhammad Bello ibn Abdullahi of Maiurno, Sudan from his father Shaykh Abdullahi ibn Umar from his father Shaykh Umar ibn Yusef, from his father Shaykh Yusef ibn Bello, from his father Sultan Muhammad Bello from his father ; and [3] I received it from Shaykh Muhammad al-Amin Boyi, the Imam of the Shehu’s masjid in Sokoto, Nigeria from his father Shaykh Ahmadu, from his father Shaykh Mustafa, from his father Muhammad, from his father Shaykh Ali Dinba ibn Abu Bakr from . This wird should be recited once after fajr prayer and once after maghrib prayer; and it is one of the four awraad unique to , may Allah be pleased with him
The Messenger of Allah, may Allah bless him and grant him peace, warned us that some of his Umma ... more The Messenger of Allah, may Allah bless him and grant him peace, warned us that some of his Umma would resort back to idolatry and associating GOD, the Absolute Being with creation. He foretold us that there would emerge charlatans (dajaaluun) each of whom would claim prophethood and deity; and would claim ‘god-hood’, assimilation into Him and being one with Him. All of these claims are false and is a denial of the pure unadulterated transcendence and Divine Unity which is Allah’s right. This Divine Transcendence (tanzeeh ilahiyya) of GOD is diametrically opposed to any idea of resemblance (tashbeeh) to creation and negates the false idea that GOD can be incarnate in celestial bodies, such as the sun, moon, stars, black holes or dark matter; or incarnate in creatures, such as Angels, djinn, animals, rivers, trees, stones, human beings or their ancient ancestors. Allah ta`ala absolutely negates having wives, children, consorts, assistants or helpers throughout the Mighty Qur’an and affirms that a Muslim by definition is one who does not associate any created thing with GOD. The doctrine of belief (aqeeda) which every one of the 124,000 Prophets, and the 313 Messengers from among them taught was that Allah exists and his existence is Eternal. There is no first-ness to GOD and no last-ness to Him. There is no beginning or end to GOD’s existence. Allah ta`ala is Absolute Light and did not create Himself out of non-existence; nor did He create Himself out of triple darkness; because He was always Light and He is as He was in everlasting eternity without beginning or end. There is nothing in creation in the unseen or seen which is like Him. He, Allah ta1ala has neither corporeal body nor direction, since He was before time and place; and He is now as He was. Nor can time or place or the attributes of time or place be attributed to Him, since He created them from pure non-existence. Allah, GOD, is independent of place and agent, for He is not coerced by the righteousness of the righteous or the evil of the sinner. Allah, GOD, is one in His essence, His attributes and His actions. Nothing in creation has innate actions of itself. Fire does not burn. Food does not satisfy. The knife does not cut. All phenomenal actions in creation are in fact the acts of Allah ta`ala which He does with its creation not by means of them; since He alone created creation and their actions and He does whatever He wills. He is omnipotent over every possibility, which does not exist, which cannot exist except by the will of the All Knowing who is never ignorant of anything. He is the Living who will never die. He is All Hearing of every existent thing, but without audio instruments. He is All Seeing of every existent thing, but without ocular instruments; since His very Essence is Seeing and Hearing. He is a Speaker without tongue or sound and He brings into existence all things by His command: “Be!”; and all things come into existence by His omnipotence and wisdom. Nothing in creation is obligatory upon Him to do. All rewards are in His bounty and punishment is by His justice. This is the doctrine of GOD’s transcendence which was brought by every Prophet and Messenger; and this is the doctrine of belief that we African Muslims adhered to throughout the long history of Islam in the African continent. Never did our African Muslim ancestors associate deities, such as the sun, the moon, the stars, the constellations, the rivers, the oceans, trees, mountains or stones with the Absolute Being. The African Muslims on entering under the banner of Divine Unity of LAA ILAHA ILLA ALLAH, abandoned worship of their ancestors, and fetish djinn; and entered into Islam completely. Even when our African Muslim ancestors were kidnapped and human trafficked into the western hemisphere, they held strictly to the Divine Unity of GOD and His Oneness until eventually, the barbarism of slavery and the man-worshipping Europeans who enslaved them eradicated the belief in the One Omnipotent GOD from their hearts. As the Bible prophesied that we called upon the false man-worship of our captors and the pure transcendent belief and knowledge of the One GOD was stripped from our hearts.
This is an annotation of the concise but brilliant work the Tawfeeq al-Muslimeen `Ala Hukm Madhaa... more This is an annotation of the concise but brilliant work the Tawfeeq al-Muslimeen `Ala Hukm Madhaahib al-Mujtahideen Alladheena Kaanu Min Ahli as-Sunna al-Muwafiqeen of my spiritual master, the Light of the age, the mujaddid of the religion, the Sword of Truth, the Imam of the Awliyya, the 11th Righteous Caliph, the Amir ‘l-Mumineen Shehu Uthman ibn Fuduye Muhammad ibn Uthman ibn Saalih, may Allah engulf him in His mercy Amen. My objective and intent in this annotation is to reference brief biographies of the scholars cited in this work; by giving their full names, a concise excerpt of their intellectual lives, place and date of birth and demise. The aim being to garner blessings; since remembering the friends of GOD causes mercy and blessings to descend. I will also endeavor to reference and define each of the technical terms the Shehu deploys in the text in order to demarcate their meanings for the reader. Success in this is from Allah, and it is upon Him that I rely. I have named it Ta`leeq Li’t-Tullab ar-Raaghibeen `Ala Kitaab Tawfeeq Muslimeen (An Annotation for the Interested Students Upon the Book the Success of the Muslims).
The Tawfeeq al-Muslimeen was composed by Shehu Uthman ibn Fuduye, as he states in its conclusion, on the 5th of Jumad’l-Akhir in 1228 A.H. (June 18, 1813 C.E.); while he was in Sifawa. This was the tenth year of the hijra of the Jamaat of the Shehu from Degel; and it was the most productive intellectual period in the life of the Shehu, when he composed his most forward looking researches. As the title of the text indicates, it concerns the legal rulings regarding the ‘madhaahib’ (legal schools of thought) of the ‘mujtahiduun’ (the scholars of independent judgment). The Shehu arranges the text into fourteen chapters in the form of questions and answers, in which he covers the entire scope of the legal schools of thought (madhaahib) in Islam.
Thus, the Tawfeeq al-Muslimeen was composed by the Shehu in order to evidence that Muslims should adhere to the schools of thought of the mujtahid Imams of the Umma; but also that the adherence to their schools of thought should be ‘open ended’, in the since that the differences of the schools of thought, while they constitute a mercy, they are not a part of the infallible conclusive Divine law (shar`ia qaati`a ma`suuma). The only aspect of the schools of thought that are infallible, conclusive and obligatory to adhere to is their consensus (ijma`). This is because the Messenger of Allah, may Allah bless him and grant him peace said: “My Umma cannot agree upon an error.” This means that the people of knowledge capable of making ‘ijtihaad’ cannot agree on an error, and thus the consensus of their schools of thought are included within the conclusive infallibility of the shari`a.
After reading this the reader will assume that the Shehu believed in the abandonment of all the schools of thought similar to the so called Salafist; however below in the tenth issue of the Tawfeeq al-Muslimeen, the Shehu says the following: “Withdrawing (al-khuruuj) from following all the schools of thought is forbidden (haraam), rather it is unlawful (fisq) because it is exceeding (kharq) the limits of the consensus (al-ijma`).”
It is because the Shehu saw himself and his reform movement as the precursor and heralder of the Awaited Mahdi, his approach to the legal schools of thought of the mujtahid Imams was expedient and open ended, with the understanding that they will eventually be rescinded. This is a delicate point regarding Shehu Uthman ibn Fuduye`’s understanding and approach to the different legal schools of thought which many modern scholars and academics have failed to grasp; leaving many to assert that the Shehu remained Maliki and others to assert that he had abandoned all the schools of thought, and had become a Salafist. The reality is that the Shehu had attained the level of mujtahid where he knew the legal sources of all the different legal schools of thought and utilized them in passing legal decisions. While this legal approach was unique it was not novel as the Tawfeeq al-Muslimeen substantiates.
CONTENTS:
One: What is the Legal Judgement of the Schools of Thought of the Mujtahideen?
Two: What is the Legal Judgement of One Who Follows Them?
Three: What is the Legal Judgement of Adherance to a Particular School of Thought From Them?
Four: What is the Legal Judgement of Non-Adherance to a Particular School of Thought From Them?
Five: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them Under Any Circumstances?
Six: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them However in Certain Issues?
Seven: What is the Legal Judgement of Merging the Schools of Thought Which is Called the Concoction of Imitation (talfeeq’ t-Taqleed) in the Issues of Disagreement (khilaaf)?
Eight: What is the Legal Judgement of Choosing the Strongest Within the Schools of Thought?
Nine: What is the Legal Judgement of Choosing the Weakest Within the Schools of Thought?
Ten: What is the Legal Judgement of Withdrawing From All the Schools of Thought?
Eleven: What is the Legal Judgement of Adherance to a Particular School of Thought in the School of Thought of Imam Malik, (may Allah be pleased with him) Specifically – Is It Obligatory or Not?
Twelve: What is the Legal Judgement of Transfering From One School of Thought to Another in an Issue Within the School of Thought of Our Imam Malik (may Allah be pleased with him) Specifically – Is it Permissable or Not?
Thirteen: What is the Number of the Foundational Principles of Our Imam Malik, (may Allah be pleased with him)?
Fourteen: What is Our Chain of Authority (sanad) in the Jurisprudence (fiqh) of Our Imam Malik, (may Allah bless him and grant him peace)?
This is my commentary in Arabic and English on the Book of Belief from the Sawq al-Umma Ila Ittib... more This is my commentary in Arabic and English on the Book of Belief from the Sawq al-Umma Ila Ittibaa` as-Sunna of Shehu Uthman Dan Fodio. It comprises an explanatory introduction of the meaning of ‘Iman’ (belief/faith) according to the scholars of the Sunna. This is followed by six chapters comprising or sound prophetic traditions extracted from the Saheeh of al-Bukhari and the Saheeh of Muslim. The first chapter is On What Has Been Related Concerning How the Islam of the Servant and His Belief Can Be Ascertained in this Life. The second chapter is On What Has Been Related Concerning the Principles of Islam. The third chapter is On What has Been Related About the Foundations of Belief Which Entitles the Servant Being Safe from the Eternity of the Fire and Assures Entrance into Paradise. The fourth chapter is On What Has Been Related Regarding the Principles of Belief. The fifth chapter is On What Has Been Related Regarding the Increase of Belief and Its Decrease. The sixth chapter is On What Has Been Related Regarding Spiritual Excellence (Ihsaan). The concluding chapter is an explanation of the Iman (belief), Islam (outward surrender) and Ihsan (inward spiritual excellence) being the entirety of the religion which our master Muhammad, may Allah bless him and grant him peace came with.
It was 1784 C.E, and Shehu Uthman Dan Fodio, was at the age of thirty, during the height of the... more It was 1784 C.E, and Shehu Uthman Dan Fodio, was at the age of thirty, during the height of the Islamic reform movement he ignited in the central Bilad as-Sudan. It was during the reign of Bawa Dan Babari over the Habe Hausa kingdom, who gave the Shehu and his colleagues government permission to call the people of his kingdom to GOD.
Sultan Muhammad Bello ibn Shehu Uthman Dan Fodio said that it was during this period that his father was concerned with refuting the delusions which some students had concocted regarding the science of scholastic theology (`ilm al-kalaam). They falsely claimed and spread among the common people that whoever was not preoccupied with the study of tawheed in the manner which they had studied, then he was a disbeliever.
During 1784 there had emerged a cadre of students of scholastic theology who claimed that it was obligatory for the common people to know and articulate the evidence using their specific technical language. However, the Shehu refuted this false assumption in his Haqeeqat al-Iman wa’l-Islam where he said: “Further, no one among the common of the Muslims should be declared disbeliever, due to their lack of knowledge of the evidence of the foundations of the doctrines of belief. This is because whoever has articulated the two testimonies of faith (shahadatayn) and believes in it whole heartedly; then this will suffice. For, his faith is sound, and he should be considered among the people of the Qibla and the people of Paradise. This is the sound view upon which the majority of the scholars uphold; as Abd’s-Salaam ibn Ibrahim al-Laqani said in his Fath al-Majeed.”
So, the Shehu was able to defend the doctrines of belief of the common Muslim, by protecting them from being declared disbelievers due to their inability to articulate the proofs of scholastic theology. However, not being satisfied with the common Muslims being left in their state of blind following (taqleed), the Shehu then composed this work which is before you: The Spiritual Ascension of the Common Muslim To Understanding the Science of Scholastic Theology.
This work, as its title clearly indicates, was written for ‘the common Muslim’. Who or what is ‘the common Muslim’? In his Fath al-Basa’ir, the Shehu divided the Muslim community into three major groups, excluding the mujtahiduun (the scholars of independent judgment): [1] the scholars; [2] the intermediate students; and [3] the common people. He said: “Ahmed az-Zarruq said in his `Umdat'l-Murid as-Saadiq after mentioning the words of Allah ta`ala; "Say: this is My way, I call to Allah by way of insight; I and those who follow me."... this is an explanation that insight through investigation and research (tabassura) in the deen is a firm foundation from among the foundations of the deen. Whoever takes the matters of the deen from his on ignorant opinion (raiyihi fi `amaaya) is not a follower of the Lawgiver. However, people are three kinds, (meaning after the mujtahids). [1] The scholar (`aalim) who is well established in his researched insight from taking issues by seeking after the proofs, (that is if he is not a mujtahid). [2] The intermediate student (al-mutawassit) between the scholar and the common person. It is not correct to follow him except for the one who has researched insight into his affair (tabassara fi shaanihi). It is also binding upon him to make known from the shari`a that which he is following. Further, one cannot take from him whose knowledge from the fundamental principles of the shari`a is vague (yaabaahu). This is because it is not permissible for anyone to overstep his own knowledge (yata`addaa `ilmahu) and do not depend upon one whose knowledge is not known. [3] The common person (`aamiyun), it is only appropriate for him to stop with that in which there is no doubt concerning its reality (maa laa yashuku fi haqeeqatihi) from the commands of Allah and His remembrance. He should behave earnestly in that which he has no doubt about. If he is not like this, then he is merely one who makes jest and toying in his religion. So, realize!”
So, this work was written for the common Muslim in order elevate their knowledge and discourse regarding the essentials of scholastic theology in order to move them from the status of commonality to being an intermediate student (mutawassit) to being one knowledgeable of the basic fundamental science of scholastic theology. This is what is meant by his title ‘the Spiritual Ascension.’
The language of the text is simple and the Shehu avoids utilizing many of the difficult technical words developed within the science of scholastic theology, in order to give the common Muslim a ‘buraq’ (heavenly mount), a spiritual escalator or elevator, so to speak; with which they can ascend to the understanding Knowledge of GOD. This work, The Spiritual Ascension of the Common Muslim does exactly what Waziri Junayd said about the Shehu in his Tuhfat ‘l-Ikhwaan
“The Shehu removed the obscurities and errors
from the servants and helped them obtain spiritual states.
He illuminated the most remote regions and clarified
the paths of guidance for people and elucidated them.
He stood up with the Truth and corrected perceptions
until falsehood found that it had no traces.
The mysterious sciences step by step
he disseminated it in a magnificent manner.
He was an imam in the transmitted sciences and realize
he was a complete slave and ascetic, so be astute!”
Shaykh Muhammad Shareef bin Farid
A little before breaking fast,
Tuesday, 25th Ramadan, 1443
Bamako, Mali
The al-`Aqeedat as-Sughraa / Umm al-Baraaheen
This concise work is one of the most important ... more The al-`Aqeedat as-Sughraa / Umm al-Baraaheen
This concise work is one of the most important of books on the science of Divine Unity composed by Shaykh as-Sanusi. The Shaykh received the text in a dream vision taken from the Guarded Tablet written in ink made of white pearl. This is an indication of the universal acceptance of this work as a source book for the science of Divine Unity.
The as-Sughraa is a beneficial abridgement of all the doctrines of belief regarding the science of Divine Unity of GOD that obligatory for every responsible person know and believe. Shaykh as-Sanusi begins the book by citing the prerequisite judgment of reason by which one can know GOD; and ends the book clarifying that the most fundamental way that a servant can know GOD is by drowning himself in the remembrance of the two divine testimonies of LAA ILAHA ILLA ALLAH MUHAMMADUR RASUULULLAHI until it intermixes with his blood and body leaves its impact upon the heart and secret.
Shaykh al-Mallali said about the importance of the as-Sughraa: “It is among the most significant books composed upon doctrines of belief (`aqaa’id). No book on doctrines of belief equaled it either by those composed before it or after it.”
Among the miracles regarding this work, the Umm al-Baraaheen or the al-`Aqeeda as-Sughraa, is that once observed the Guarded Tablet in his sleep; and it was said to him: "Choose from it whatever you want." Then he thought to himself that he would choose that with which he can instruct humanity and by which they can attain an excellent ending. He then sought it out and the only thing he found was this book (meaning the as-Sughra); so he chose it. It is said that he was shown it in a cylinder of the Throne written with ink made of pearl; and then memorized it.
Among his miracles associated with his al-`Aqeeda as-Sughraa also is that one day he was sitting with some of his disciples studying the as-Sughraa, when a sudden movement was seen scurrying towards the Shaykh. Some of his disciples became frightened and fled; while others were too ashamed to flee the presence of the Shaykh. When the movement reached the Shaykh, they discovered what seemed to be a snake. It came near the feet of the Shaykh, opened its mouth and the Shaykh wrote something and cased it to the snake. Then the snake returned to where it came. His disciples then asked: “Was that a snake?” He said to them: “That was not a snake. It was an envoy from the djinn who came in order to study this book, due to its melodiousness.”
Shaykh as-Sanusi composed a commentary upon the as-Sughraa which he called Sharh as-Sughraa. He then composed a commentary upon that commentary called Sharh Sughraa as-Sughraa. His chief disciples Shaykh Muhammad ibn Umar al-Mallali and Shaykh Ahmad ibn Aghadir both composed commentaries upon the as-Sughraa.
One of the signs of the importance that the as-Sughraa played in the intellectual life of scholars in the Muslim world is the amount of times this work was commented upon by scholars inter-generationally and across vast regions of the Umma. For example, Shaykh Abu’l-Abbas Ahmad ar-Raashidi [d. 951 A.H.] Shaykh al-Hassan ibn Mahdi az-Ziyati al-Maghari [d. 992 A.H.] composed marginal notes on the as-Sughraa. Shaykh Abu’l-Abbas Ahmad al-Manjuur [d. 995 A.H.] composed his famous al-Hashiyya al-Kubra upon the as-Sughraa. The immense ascetic of Sus al-Aqsa, Shaykh Muhammad ibn Mahdi ad-Dir`iy al-Jaraari [d. 1006 A.H.] composed a concise commentary upon the as-Sughraa.
The reformer of the 10th century hijra, Shaykh Ahmad Baba ibn Ahmad at-Timbukti composed a detailed commentary upon the as-Sughraa when he as captivity in Merrekesh. Shaykh Ahmad ibn Muhammad ar-Rahwani composed his al-Ghaneema al-Kubraa Bi Sharhi al`Aqeedat ‘s-Sughraa. The immense saint of GOD originally from the city of Djenne, and who settled in the city of Timbukti, Shaykh Muhammad Baghyuyu ibn Muhammad ibn Abu Bakr al-Wangari also composed a versification of the as-Sughraa of as-Sanusi, which became famous throughout the Bilad as-Sudan.
In the 18th century C.E., Shaykh Abdullahi Dan Fodiyo composed a versification of the as-Sughraa and his brother, the famous Shehu Uthman Dan Fodiyo composed a work defending the ideas of Shaykh as-Sanusi, in his work called Kitaab Ruju` as-Shaykh as-Sanusi `An at-Tashdeed Fee at-Taqleed. Shaykh Abdullahi Dan Fodiyo pointed out in his `Ida an-Nusuukh that the works of the Shaykh Muhammad ibn Yusef as-Sanusi were among the fundamental books of doctrines of belief studied and taught throughout the Bilad as-Sudan. He said: “I also took from him (Shehu Uthman Dan Fodiyo) the science of Divine Unity (at-tawheed) from the books of Sanusi, their commentaries and from other works. It was rare that a book of tawheed made it to our country and I knew about it that we did not copy it from him.”
In short, the as-Sughraa of Shaykh Muhammad ibn Yusef as-Sanusi, along with his companion works: the al-Wustaa, the al-Kubraa and his commentaries upon them were the most important works on the science Divine Unity (tawheed) and scholastic theology (`ilm ‘l-kalaam). The Sankore Institute of Islamic-African Studies is honored to present to the reader this edited and annotated copy of the Umm al-Baraaheen (the Mother of Proofs) or al-`Aqeedat ‘s-Sughraa (the Small Doctrine) of the Qutb the Knower of Allah, Shaykh Muhammad ibn Yusef as-Sanusi al-Hassani at-Tilimsani.
Shaykh Muhammad Shareef bin Farid
Saturday, 26th Sha`baan, 1444 (3-18-2023)
Bamako, Mali
Raf`u Manaar al-Haqq Bi Dhikr Seerat Muqaarinat Li Sayf al-Haqq, 2023
This is a small fragment on the biography of Shehu Uthman ibn Fuduye`, may the mercy of Allah be ... more This is a small fragment on the biography of Shehu Uthman ibn Fuduye`, may the mercy of Allah be upon him. I arranged it based upon the pattern established in the famous Fulfulde` poem of the Shehu called Yimre` Tanaasabuje` (the Song of Comparison), in order to take baraka with his poem and with him, may Allah be merciful to him. I have named it: رَفْعَ مَنَارِ الْحَقِّ بِذِكْرِ سِيرَةِ مُقَارِنَة لِسَيْفِ الْحَقِّ (Raising the Lamp of Truth by Mentioning the Harmonious Biography of the Sword of Truth).
IZAALAT DHAMEEM KHISAAL AL-QIRD BI IKTISHAAF ANWAAR KITAAB AL-WIRD
(The Removal of the Obnoxious... more IZAALAT DHAMEEM KHISAAL AL-QIRD BI IKTISHAAF ANWAAR KITAAB AL-WIRD
(The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany)
A Commentary Upon the Kitaab Wird Sayf al-Haqq of Shehu Uthman Dan Fodio
This gloss composed as endnotes is an annotation and explanation of the Kitaab’l-Wird of Shehu Uthman Dan Fodio: Light of the age; the complete mujaddid of the 12th century hijra; the 11th Righteous Khalif; the Imam of the Awliyya; the Sword of Truth; and herald and forerunner of Imam al-Mahdi (alayhimaa as-salaamu); may Allah engulf him in His mercy Ameen.
This Book of Litany is the wird which the Shehu gave to anyone desiring (mureed) to be guided by his unique suluuk (spiritual methodology). Members of the Jamaat of the Shehu in the U.S.A. repeatedly requested me to compose a book clarifying the meanings and secrets of this work; and after making istikhaara, I composed this in order benefit them and those mureeds who desire to follow the unique Path of the Shehu.
The sufi sages say: “The person without a wird (litany) is a qird (rogue monkey).” Thus, I have named this commentary Izaalat Dhameem Khisaal al-Qird Bi Iktishaaf Anwaar Kitaab al-Wird (The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany).
My intent in writing this commentary is to clarify that the objective and intent that the Shehu had in composing this small work was in order to confirm that he had established his own unique Tareeqa within the Turuq of the Sufis.
I realize that this assertion has gone largely uncontested or even examined in academia. In its dusty halls, regional experts assert that the Shehu was a Qaadiriyya; or that he was, at most a master of the Shadhaliyya, the Khalwatiyya and the Mahmudiyya Paths as well. However, among the traditional scholars who inherit from the Shehu through lineage and knowledge, there has always been this assertion that the Shehu initiated his unique Path; and that this work, which some scholars called “Lamaa Balaghtu” (Once I Attained); is the formal declaration of that fact.
My teachers, such as Shaykh Muhammad al-Amin ibn Adam, Shaykh Muhammad Bello ibn Abdullahi, Shaykh Abu Bakr Basambu ibn Umar, Shaykh Muhammad Bello ibn Abd’r-Raaziq, Shaykh Ibrahim ibn Uthman, Shaykh Umar ibn Ahmad Zaruku and Shaykh Muhammad al-Amin Bo’yi; all attested to the fact that the Shehu not only inherited the lights and stations of the Sultan of the Awliyya, Abd’l-Qaadir al-Jaylani; but that he also inherited the lights and stations of Shaykh Ahmad ar-Rufai`, Shaykh Ibrahim ad-Dusuqi and Shaykh Ahmad al-Badawi; considered the four awtaad (pillars) of the circle of the Alwiyya.
The third Amir of Gwandu, Shaykh Ibrahim al-Khalil ibn Shaykh Abdullahi Dan Fodio, who was one of the disciples of the Shehu that had attained spiritual mastery (mushayyikha), said in his Tanbeeh al-Ghaafileen that the Shehu was the fifth element of the four components of the perfected awliyya: al-Jaylani, ar-Rufai` al-Badawi and ad-Dusuqi. Just as these four sages established unique spiritual methodologies whose schools of thought were named after them. Similarly, Shehu Uthman Dan Fodio laid the foundation for a new school in practical and theoretical sufism, constructed upon a unique methodology of spiritual discipline and developed an inimitable .launching pad for gnosis of the Absolute Being.
This work, Kitaab al-Wird, sometimes called Wird Sayf al-Haqq, basically discusses two major spiritual openings (futuuh) and unveilings (mukaashif) that occurred in two time periods in the Shehu’s life: the first at the age of thirty-six and the second at the age of forty and some months.
The first spiritual opening heightened his physical body and enhanced his natural abilities. It was then that he first discovered the wird (litany) that was transcribed in a kind of nano-script with the Pen of the Divine decree on his fifth rib on his right side. The second spiritual opening gave him arrival, designation, being given the Sword of Truth, being named the Imam al-Awliyya (the Leader of Sages); and it was then that he was instructed to disseminate the wird that he previously saw transcribed in his body. Both spiritual unveilings involved the wird or litany.
Both spiritual openings occurred for the Shehu as a result of abundant and prolonged periods of sending blessings and peace upon the Prophet, may Allah bless him and grant him peace. Both, his son, Sultan Muhammad Bello and his son-n-law Waziri Uthman Gidadu ibn Muhammad Layma narrated the accounts of these openings and described them as the same kinds of spiritual unveilings which the founders of new Sufi spiritual orders experienced; such as Shaykh Ahmad ibn Idris of the Idrisiyya, Shaykh Muhammad Uthman al-Murghani of the Mirghaniyya, Shaykh Ahmad at-Tijani of the Tijaniyya, Shaykh Muhammad al-Mahdi as-Sunusi of the Sunusiyya and Shaykh Ahmadu Bamba of the Muridiyya.
Shehu Uthman Dan Fodio, accomplished the same achievements that these awliyya did, but in addition; Allah ta`ala granted him success in establishing a sovereign social order where he was able to implement his ideas of social transformation (tajdeed). Allah willing, this annotation and commentary, will bring out the evidences which corroborate the assertion that the Shehu was the founder of a specific Tareeqa and the initiator of a unique methodology in this ancient spiritual path (suluuk).
Not only is this Kitaab’l-Wird the most concise means of drawing near to Allah ta`ala, but this succinct work is also a key (miftaah) to all the sciences obligatory for the responsible servant to know and act upon. This can only be understood by shinning the light of Quranic exegesis upon these verses which clarify the sciences of the religion in detail.
Allah willing, this annotation and commentary will do just that. Whoever memorizes these verses and understands their exegesis will comprehend the individual obligations in general; and will thus be an `alim (basic scholar).
Thus, the Kitaab’l-Wird of Shehu Uthman Dan Fodio, is not only a litany to be recited in order to attain spiritual openings, but it is also a source book for `aqeeda (beliefs/IMAN), fiqh (jurisprudence/ISLAM) and tasawwuf (spiritual purification/IHSAN).
Because the Shehu made this text available to the general public is proof that he wanted it to be taken as a general litany for the Umma of Muhammad, (may Allah be merciful to them with an all-encompassing mercy). It is with this intention and objective that we, at the Sankore Institute of Islamic-African Studies International (SIIASI – www.siiasi.org), present this work, with the hope that whoever comes across this work will take it as their litany and be connected to the one African sage who said that his tajdeed (social transformation) and jihaad (spiritual and military struggle) will not cease until it reaches the Coming Man, Imam al-Mahdi.
I read this work, the Kitaab al-Wird more times than I can count with at least four different African scholars; but my main teacher with whom I received idhn for this work was my teacher, Shaykh Muhammad al-Amin ibn Adam; who received it from his father Shaykh Adam Kari`angha ibn Muhammad Tukur; who received it from Shaykh Musa al-Muhajir; who received it from Shaykh Ali Dinba ibn Abi Bakr Mallami; who received it from its author, Amir’l-Mu’mineen, Sayf al-Haqq, Imam al-Awliyya, Nur az-Zamaan, and Mujaddid ad-Deen – SHEHU UTHMAN DAN FODIO; may Allah ta`ala engulf all of them in His mercy and benefit us by means of their baraka. May Allah show you and I the truth as truth and help us to follow it and show us falsehood as falsehood and help us to avoid it.
THE BOOK OF COMMANDING GOOD AND FORBIDDING EVIL
Commanding good and forbidding evil is one of th... more THE BOOK OF COMMANDING GOOD AND FORBIDDING EVIL
Commanding good and forbidding evil is one of the distinguishing marks of the Umma of Muhammad, upon him be blessings and peace. Allah ta`ala says: “You are the best nation raised up for the benefit of humanity; you command the good and forbid evil; and you believe in GOD.” [3:110]
The commanding of good and forbidding evil is the most immense axis in the reform and correction of this world and the religion. The reason behind GOD sending the Prophets and Messengers to the world was in order to command the good and forbid evil.
The meaning of commanding good is enjoining what GOD has obligated upon humanity; such as belief in GOD, His Divine Unity and Divinity, adherence to His messengers, establishing the prayers, giving charity and the remainder of religious obligations. Commanding good also means reforming the social conditions of the people; such as taking care of the destitute, assisting the oppressed and establishing social justice.
The meaning of forbidding evil is prohibiting what GOD has forbidden humanity; such as disbelief in GOD, polytheism, rejection of the His messengers, abandoning worship of Him and neglecting the remainder of the religious obligations. It also includes challenging social corruption and injustice.
Commanding good and forbidding evil begins with the inner heart, is manifest on the tongue and is implemented by the hands; and this includes the necessity of taking up arms in defense of good and in order to prevent evil.
The Book of Commanding Good and Forbidding Evil was composed by the Shehu Uthman Dan Fodio around 1797, after he attained the station of mujtahid (a scholar capable of independent judgment). During this period the Shehu had developed at network of scholars, clerics and students of knowledge that stretched throughout the seven Hausa states; and included scholars and students as far east as Dar Fur, and as far west as Futa Toro in the Senegambia region as well as the cities of Timbuktu, Djenne, Mopti and Massina.
A Hausa poem describes the social reform which Shehu Uthman Dan Fodio ignited throughout the Sahel of Africa:
“Verily a cloud has settled on Allah’s earth A cloud so dense that escape from it is impossible. Everywhere between Kordofan and Gobir And the cities of the Kindin (Tuareg) Are the settlements of the dogs of the Fellata Serving Allah in all their dwelling places . . . In reforming all the districts and provinces Ready for the future bliss So, in this year of 1214/1799 they are following their beneficent theories As though it were time to set the world in order by preaching.”
The Shehu described the responsibilities of each of these “Callers to GOD” in his Ihya as-Sunna where he said: “Realize that it is incumbent upon every scholar not to remain silent in these times because innovations have appeared and spread. In the Prophetic tradition it says: ‘When trials and tribulations become manifest and the scholar remains silent, then on him is the curse of Allah." Everyone who remains at home these days or wherever he may be, is not free from reprehensible deeds by being unconcerned in guiding the people, teaching them, and urging them to do the good.
Most of the people are ignorant of the shari`a. Thus, it is incumbent that there be in every mosque and quarter in the town, a faqih teaching the people their deen. Likewise, in every village it is incumbent for every faqih who has completed his individual obligations (fard `ain) and is now devoted to the study of his collective obligations (fard kifaya) that he go out to the people neighboring on his town in order to teach them their deen and the obligations of their shari`a. He should take along with him provision which he will eat, and should not eat from their food because most of it is doubtful (shubahat).
If one person does this, then the sin falls off the remaining people; otherwise, all of them will carry the burden of the sin. As for the scholar the fault comes from not going out and as for the ignorant their fault comes from not seeking knowledge. Every common person who knows the conditions (shuruut) of the prayer must teach it to others. If he does not, then he shares in the sin.
It is well known that mankind is not born knowledgeable of the shari`a, therefore the responsibility of propagating it falls upon the scholars. Whoever has studied a single problem is one of the learned ones in it. Thus, it is incumbent upon him to teach it to others if it is one of the individually obligatory duties. Otherwise, he will have a share in the sin. But the sin of the fuqaha is greater because their ability to propagate knowledge is more obvious and it is a duty more appropriate to them. For if professionals were to leave their profession, their means of livelihood will become of no avail. This is because they have taken upon themselves an affair which is essential for the betterment of mankind.
The concern and profession of the faqih is the propagation of what he has learned from the Messenger of Allah, may Allah bless him and grant him peace - for the scholars are the inheritors of the Prophets. It is not permissible for anyone who is capable of changing a detestable practice among the people to ignore that by sitting at home; rather he should go out. If he is unable to change some practices which he is trying to avoid, but can change another it is incumbent then upon him to go out. His going out to change what he can will not harm him if he witnesses that which he cannot change. Going out to witness a reprehensible practice without a sound reason should be avoided.
It is therefore the duty of every Muslim to begin with himself and to get used to practicing the obligatory duties and avoiding forbidden practices. He should then teach that to his wives and relatives. He should then proceed to his neighbors, then to the people of his quarter, the inhabitants of his town, the surrounding suburbs of his city, and so on to the furthest part of the world. If a near one undertakes this duty, it falls off those who are furthest away. Otherwise, everyone who is able to do so should go out - be he near are far away. This is the foremost concern to him whom the matter of his deen is important.”
Thus, throughout the Sahel of Africa, the Shehu had scholarly colleagues and students who took up the responsibility of commanding good and forbidding evil. The tajdeed (social reform) of the Shehu began with the individual and moved outward to the rest of the world. The first level was the transformation of the self by being busy with one’s own faults and ignoring the faults of others. This entailed looking inward into the fundamental beliefs of the soul and rectifying them in accordance with the `aqeeda of the sunna. This also meant ridding oneself of innovations which have creeped into the inner core of beliefs. Then the individual should move outward from most simple act of relieving oneself to the advanced collective action of government. All acts had to be measured by the sunna of the Prophet, may Allah bless him and grant him peace and placed in sinc with it. Tajdeed to the Shehu was persistent and continuous until the End of Time.
In the Book of Commanding Good and Forbidding Evil, the Shehu makes seven essential points which establish the judgment, conditions and limits of commanding good and forbidding evil.
[1] commanding good and forbidding evil is not a specific responsibility for good people; every person, even those who are sinful are obligated to participate.
[2] in those matters in which scholars differ, there is no need to command or forbid.
[3] in commanding good and forbidding evil, one must adhere to schools of thought of the mujtahid Imams
[4] the prevalence of social evils and the absence of social good does not suspend the obligation to command good and forbid evil.
[5] the fear of retribution should not stop a person from commanding good and forbidding evil; although the scholars differ whether silence or speaking is better in the face of retribution
[6] when the obligation of commanding good and forbidding evil lead to fighting, the taking up of arms and social strife; then the responsibility falls upon the government’ especially if commanding good and forbidding evil will cause more harm in society than what was being eradicated.
[7] commanding good and forbidding evil is not an individual obligation (fard ayaan); it is a collective obligation (fard kifaaya) that falls under the purview of the scholars of Islam
The Shehu ends the Book of Commanding Good and Forbidding Evil by citing those scholars and reformers who attempted to command the good and forbid evil; but it led to social strife and upheaval rather than social reform. This is significant because it demonstrates that the goal of commanding good and forbidding evil is to bring about the proactive transformation of society and not social discord.
This work by Shehu Uthman Dan Fodio is evidence for the obligation upon Muslim nations and Muslim minorities to call people to GOD and to follow the rules of GOD. It is also legal justification for Muslim nations and Muslim minorities to be thoroughly engaged in establishing social justice and fighting against social injustice.
However, this work by the Shehu is also proof against all belligerent Muslim illegal combatants, such as al-qaeda, daesh, ISIS, boko haram, etc who without authority or legal right, have taken up arms and unleashed the social strife and dissension plaguing the Muslim world today.
Shaykh Muhammad Shareef bin Farid 9th Dhu’l-Qa`ida, 1443 (June 8, 2022) Bamako, Mali
Al-Manhaj al-Fareed Fee Ma`arifa `Ilm at-Tawheed (The Unique Methodology In Knowing the Science of Divine Unity [اَلْمَنْحَجُ الْفَرِيدُ فِي مَعْرِفَةِ عِلْمِ التَّوْحِيدِ]), 2022
المنهج الفريد في معرفة علم التوحيد للشيخ العارف محمد الوالي بن سليمان الفلاني البرناوي من اهم الش... more المنهج الفريد في معرفة علم التوحيد للشيخ العارف محمد الوالي بن سليمان الفلاني البرناوي من اهم الشروح عن العقيدة الصغرى المسمى أم البراهين لعارف بالله الامام القطب الشيخ محمد بن يوسف السنوسي، أصلا كتبه بعض علماء الفلانيين في لغة الفلاتة، والشيخ محمد الوالي هو الذي عربه وزاد فيه بشرحه وسماه المنهج الفريد في معرفة علم التوحيد.
This is my commentary in Arabic upon the this blessed book from Shaykh Abdullahi ibn Fuduye` name... more This is my commentary in Arabic upon the this blessed book from Shaykh Abdullahi ibn Fuduye` named Akhlaaq al-Mustafa (The Character Traits of the Chosen One). It is one of the most advantageous works composed with regard to its conciseness and depth in the principles of spiritual purification for the perfection of character. It is the most illuminating book produced regarding the fundamentals of the Path to gnosis of Allah `izza wa jalla. In its pages, he clarifies that there is no arrival with the Lord, except in following the character traits of the Messenger. For, the character of the Messenger of Allah, صلى الله عليه وسلم is a brilliant star. His merits are magnificent, and his true praise is insurmountable. The noblest thing that can be said about his character, upon him be the best blessings and peace is what Allah ta`ala says: “Indeed you are upon an immense character.” This is because his character was that of the Immense Qur’an as it has been transmitted in the prophetic tradition of A`isha, may Allah be pleased with her. For there is no character more beloved and immense with Allah ta`ala than the character traits of our master Muhammad, صلى الله عليه وسلم. No praiseworthy trait can be cited except that the Prophet, صلى الله عليه وسلم had a greater share of it. Qadi Iyad said in his as-Shifa from a narration of Ibn Ishaq on the authority of one of the Companions of the Prophet, صلى الله عليه وسلم: “He never clamored in the market places and he was never bedecked with vulgarity or with obscene speech. He was reinforced with every beautiful trait and he was endowed with every noble character. Tranquility was his attire, righteousness was his custom, fearful awareness was his conscience, wisdom was his rational, truthfulness and fidelity were his nature, pardon and kindness were his character, justice was his conduct, truth was his divine law, guidance was his leader, Islam was his religion, and Ahmad was his name. People were guided by him after error. They were instructed by him after ignorance. They were elevated by him after obscurity. They were given designation by him after being unknown. They were increased by him after being few. They were enriched by him after deficiency. They were gathered by him after being scattered. By means of him divergent hearts, divided passions and disunited communities were brought together in affection, and his Umma was made the best community ever extracted from humanity.” For, the Akhlaaq al-Mustafa is a decisive book in clarifying the immense character traits of the Prophet, upon him from Allah be the best blessings and most perfect peace. By the praise of Allah, and the best of His assistance, I have composed this insignificant commentary upon it which I named Nayl as-Safa’ wa Ijlaa’ ad-Dujaa Fee Sharh `Ala Akhlaaq al-Mustafa (The Attainment of Spiritual Clarity and the Removal of Spiritual Darkness Regarding the Commentary Upon the Character Traits of the Chosen One), as a clarification of the meanings of the words, judgments and secrets hidden in the Akhlaaq al-Mustafa of the most erudite scholar of the Land of the Blacks, the greatest professor, Shaykh Abu Muhammad Abdullahi ibn Fuduye`, may the mercy of Allah ta`ala be upon him and may He benefit us by his baraka.
Shaykh Abu Alfa Umar Muhammad Shareef bin Farid al-Qaadiri Thursday, 12th of Rabi` al-Awwal, 1434 A.H. (January 24, 2013 C.E.) Cotonou, Benin, on the southern coast of West Africa
This concise work, the Qat`u al-Khisaam by Shehu Uthman ibn Fuduye`, was composed while he was ‘o... more This concise work, the Qat`u al-Khisaam by Shehu Uthman ibn Fuduye`, was composed while he was ‘on the road’, so to speak, in 1220 A.H. (1806 C.E.) while conducting jihaad. He dictated it to his learned student Shaykh Ahmad ibn Qadi Abu Bakr ibn Yusef, while on horseback, when some of the students in the army fell into a debate regarding the science of scholastic theology (`ilm al-kalaam). The Shehu and his army were on their way from Zamfara to Rimu, when some of the students got into a dispute regarding some problematic issues within the science of scholastic theology. It was while on the way to combat one of the outlying fortresses of Zamfara, called Rimu, that the Shehu composed the Qat`u al-Khisaam Alladhi Yaqa`a Bayna Talabati `Ilm al-Kalaam (The Prevention of Disputation Which Has Occurred Between the Students of the Science of Scholastic Theology). The Shehu began this succinct work by posing several dialectical questions: He said: “O students who have initiated this dispute and argumentation regarding issues of the science of scholastic theology: [1] first inform me exactly what it is that you are arguing about? [2] by what matter are you disputing? [3] and what has confused your reasons regarding the teachings of the people of scholastic theology to the point where you now find yourselves in this state of fanaticism and blaming others?!” The Shehu went on to delineate that any legitimate dispute has to be based upon domain of truth (daa’irat al-haqq); namely: [1] the judgment of reason (qadiyat al-`aql); [2] the textual evidence of the Qur’an; [3] the textual evidence of an unbroken transmitted prophetic tradition (hadith mutawaatir); or [4] the consensus opinion (ijma`a) of the scholars of the Sunna. Because these four domains constitute decisive evidence, there can be no dispute or refutation in them. The Shehu clarified that if a person disputes the judgement of reason, then he has abandoned reason. If he disputes the textual evidence of the Qur’an or the textual evidence of an unbroken transmitted prophetic tradition, then he has apostate renounced the religion of Islam. If he disputes the consensus opinion (ijma`a) of the scholars of the Sunna, then he has become a heretic. The Shehu went on to delineate that in the domain of the doctrine of beliefs there is no room for supposition (dhann) because `aqeeda is established upon proofs of reason (baraaheen `aqliyya) and decisive religious transmission (qawaati` naqliyya). He said that supposition only occurs in the two branches of the religion: jurisprudence (fiqh) and spiritual purification (tasawwuf). It is in the branches where the jurists have disagreements (ikhtilaaf), where these disagreements constitute a mercy since they emerge from scholarly disagreements regarding: [1] the apparent meaning of the Qur’an; [2] the apparent meaning of an unbroken transmitted prophetic tradition; [2] the textual evidence of a narration of a single transmitter (khabr al-ahad); or[3] the ijtihad of a jurists on an issue which the consensus is not unanimous. The Shehu asserted that in these matters of ikhtilaaf, disputation is permissible but only the scholars are qualified to do so. The Shehu delineated that there are only four issues about which disputation and denunciation is lawful; which constitute the domain of falsehood (daa’irat al-baatil): [1] in those teachings which contradict the judgement of reason; [2] in those teachings of the ignorant of the mufasireen and historians who transmit false historical narratives; [3] in the transmission of forged and fabricated prophetic traditions; or [4] in the opinions of those jurists who contradict the textual evidence of the Qur’an and Sunna, the consensus (ijma`a), the fundamental principles (qawaa`id) or sound analogy (qiyas jaliy). Other than these four domains of falsehood, there is no ground for mere students of the religion to delve into disputation. The Shehu finalizes this concise work by asserting that disputation in the religion is not valid for students and it can only be done following the above stipulated requirements. The Shehu said: “Therefore, if you have understood what has been mentioned, then abandon all forms of disputation; especially those fueled by fanaticism and disputation. As for those debates which seek after the truth, then there is no problem with that. But repent to Allah from argumentation based upon fanaticism. Rather, learn and study what Allah has obligated upon you from the matters of the religion, such as usuul ‘d-deen, and the branches of the outward and the inward (jurisprudence and sufism). Also after that, be preoccupied with learning all the remaining beneficial sciences of the shari`a. This is best for you. For, if you expend your enthusiasm in what you have been ordered and dive deep in the means and objectives of knowledge; then the Truth will not be concealed from you, Allah willing. Rather, you will have piercing insight into every matter of the religion as it is.”
This is a praise song (madih) or poem (qaseeda) with its ending in the letter “daal” [الدال] in praise of the Prophet, upon him be blessings and peace, by the most erudite of the Bilad’s-Sudan, Shaykh Abdullahi ibn Fuduye`: the Mai Bodinga, Sarkin Gwandu, the Professor Maximus, Chief General of the Military, Secretary of State, Chief Scribe, the Mujtahid Mutlaq in Linguistics, the Master Exegesis, Independent jurist, Formulator of the judiciary, and chief muqaddam and mureed to his brother, his Shaykh, the Light of the Age, the Reviver of the religion, the Sword of truth, Amir al-Mu’mineen SHEHU Uthman Dan Fodio, may Allah engulf both of them in His mercy.
The source of this poem is from four manuscripts from the archive of Mamma Haidara of Timbuktu numbered: SAV_BMH_20593 (manuscript a); SAV_BMH_30396 (manuscript b); SAV_BMH_19617 (manuscript c); and SAV_BMH_18651 (manuscript d); respectively.
The poem was annotated and published in Arabic, Hausa and English by the Sultan of Sokoto, the Honorable Muhammad Saad; in Volume 1 of Shaykh Abdullahi’s collection, pages 245 to 250 [261-266] in the Arabic collection and pages 304 to 311 [324-329] in the English collection. The Arabic is poorly annotated from a single manuscript from the Center of Islamic Studies of the Usuman Danfodiyo University; and it was defectively translated by Abubakar Buba Luwa and was edited by Prof. A.B Yahya. In my examination of this particular manuscript, I discovered many errors; and thus felt the need to re-translate the work in comparison with the ad-Daaliyya of the Shehu. This is because there is a symbiotic relationship between the two ad-Daaliyya’s. By using the four above cited manuscripts from Timbuktu, I was able to come up with a thoroughly annotated copy devoid of the errors of that published in Sokoto.
Shaykh Abdullahi composed two responses to the ad-Daaliyya of his brother, Shehu Uthman. The first ad-Daaliyya of Shaykh Abdullah was composed as a takhmis (تخميس) of the Shehu’s ad-Daaliyya. This poem was composed in 1198 (1784) at the age of twenty. A takhmis is an amplification of an original poem by adding three additional hemistichs preceding the original bayt, as will be seen below.
The key difference of Shaykh Abdullahi’s second ad-Daaliyya and that of the Shehu; is that he only cited the names of the Prophet, ‘Muhammad’ and ‘Ahmad’, may Allah bless him and grant him peace four times; while in the Shehu’s ad-Daaliyya the names of the Prophet are evoked forty times. Another distinction between the two ad-Daaliyya’s is that while the Shehu’s poem is imbued with the miracles of the Messenger of Allah, may Allah bless him and grant him peace and this intense yearning to be in his presence; Shaykh Abdullah’s poem is filled with verses of victory and valor of the Companions of the Prophet, upon him be peace; and martial imagery.
The reason that Shaykh Abdullahi expressed a more pronounced martial theme in this second ad-Daaliyya as opposed to the more spiritual theme of that of the Shehu is because, in 1202 A.H. (1788), the Jamaat led by Shehu Uthman ibn Fuduye` had established a social contract with the pagan Gobir government consisting of five concessions for the Jamaat: [1] to allow the Shehu to invite the people of Gobir to Islam; [2] not to prevent anyone from answering his invitation; [3] to respect every Muslim wearing a turban (the mark of the scholars); [4] to free all political prisoners; and [5] not to burden the subjects with unjust taxes.
This gave the right of the Jamaat of Shehu Uthman ibn Fuduye`, to officially command the good and forbid evil (amr bi’l-ma`ruuf wa nahyi `an al-munkar) and initiate the process of tajdid and social transformation with government support. This ability to initiate social reform is reflected in the second ad-Daaliyya of Shaykh Abdullahi, which addressed collective social needs, rather than individual spiritual needs.
The fact that Shaykh Abdullahi ibn Fuduye` was an absolute mujtahid in the Arabic linguistic sciences, his ad-Daaliyya in praise of the Prophet, has to be of the highest standard in the science of madih. It is this assertion that induced me to study this poem; as a means to understanding the basic principles of Arabic poetic verse. I believe, this beautiful poem in praise of the Prophet, may Allah bless him and grant him peace, can be used as a grid or standard in understanding the science of poetic articulation in Arabic language.
History of Islamic Learning and Scholarship in Africa
13-15 June, 2023
Kaduna, Nigeria
TOPIC: ... more History of Islamic Learning and Scholarship in Africa
13-15 June, 2023
Kaduna, Nigeria
TOPIC: “Learning, Scholarship and the Tajdid Movements in Africa”:
Shaykh Muhammad Shareef bin Farid
Abstract:
Societal transformation, religious reformation, cultural renaissance, and social revolution all fall under the comprehensive meaning of ‘tajdid’ (renewal) in Islam. The source for this concept is found in the Qur’an and the Sunna. As, for the Qur’an, Allah ta`ala says:
﴿إِن يَشَأْ يُذْهِبكُمْ وَيَأْتِ بِخَلْقٍ جَدِيد * وَمَا ذَلِكَ عَلَى اللهِ بِعَزِيزٍ﴾
“If He desires, He will do away with you and bring a new generation. And this is not difficult for Allah.” [35:16-17]
As for the Sunna, it has been related by Abu Dawud in his Sunnan, al-Hassan ibn Sufyan in his Musnad, at-Tabarani in his al-Awsat, al-Haakim in his al-Mustadrak and others on the authority of Abu Hurayra that the Prophet, may Allah bless him and grant him peace said: “Indeed Allah will raise for this Umma at the head of every century, those who will renew for it the matters of the religion.”
Thus, the idea of social renewal and reform are an innate part of the religion of Islam; and has been the causative factor behind the social development of Islamic societies throughout the world. In Africa particularly, ‘tajdid’ has been the fundamental driving force behind the formation of Islamic polities and states for 14 centuries. In, this paper, I intend to demonstrate that ‘tajdid’ as a principle for social transformation, has been aware of itself and has been carried out by the purveyors of Islamic learning. I will utilize rare Arabic manuscripts from Ethiopia, Sudan, northern Nigeria and Mali, to demonstrate that social reform and societal transformation has been transmitted inter-generationally and across vast regions of the African continent. The ideas of Shaykh Ahmad Zarruq, Imam as-Suyuti, Shaykh Abd’l-Kareem al-Maghili, Shaykh Ahmadu Baba at-Tinbukti, Imam al-Awjali, Shaykh Muhammad al-Wali ibn Sulayman, Shehu Uthman Dan Fodio, Shaykh Ahmad Lobbo, Shaykh Umar al-Futi, Sayyid Muhammad Ahmad al-Mahdi, and Shaykh Muhammad Ma` al-`Aynayn were some of the key transmitters of social reform (tajdid) in Africa that will be discussed in this paper.
The recovery and revival of a People's cultural heritage is an obligation spiritually, psycholog... more The recovery and revival of a People's cultural heritage is an obligation spiritually, psychologically, socially, and politically. This imperative is corroborated by reason, religious, natural and international law. It is the core drive in a People's right for Self Determination. In this paper I discuss the legal evidence from Quran, the Sunna, the consensus of African Muslim scholars, as well as, the views of our African Muslim freedom fighters regarding the necessity and imperative to recover and revive Pan African Islamic civilization.
The tendency for fanaticism in Islamic doctrines of belief, which has become a viral destructive ... more The tendency for fanaticism in Islamic doctrines of belief, which has become a viral destructive feature of this age; is nothing new. In 1802, Shehu Uthman Dan Fodio composed a small treatise which he named Naseehatu Ahl ‘l-Arkaan Haythu Maa Kaanuu Fee’l-Buldaan (Sound Advice to the People of the Articles of Faith Regarding What Has Happened in the Lands).
In this concise work, the Shehu completely deconstructs the ideas and beliefs of those whose fanaticism in aqeeda drives them to make takfeer; or declare as disbelievers, the common Muslims and those who do not believe and adhere to their fanatical approach to Islamic aqeeda.
The Shehu opens the text by guaranteeing, or disclaiming:
لِيَعْلَمَ النَّاظِرُ فِي هَذَا التَّلِيفِ إِنَّ مَقْصُودِي فِيْهِ إِنْ شَاءَ اللَّهُ تَعَالَى بَذْلُ النَّصِيحَةَ لَهُمْ، وَلَيْسَ مَقْصُودِي فِيْهِ بِهَتْكِ أَسْتَارِهِمْ، وَرَوَى عَطَاءُ بْنُ زَيْدٍ عَنْ تَمِيمِ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((إِنَّ الدِّيْنَ النَّصِيحَةُ! إِنَّ الدِّينَ النَّصِيحَةُ!))، قَالُواْ: "لِمَنْ يَا رَسُولُ اللَّهِ؟"، قَالَ: ((لِلَّهِ وَلِرَسُولِهِ وَلِأَئِمَةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ))، رَوَاهُ مُسْلِمٌ، فَجِئَتُهُمْ بِهَذَا الْكِتَابِ اِمْتِثَالًا لِهَذَا الْحَدِيثِ. “So that the one who examines this text will know that my objective in it, Allah ta`ala willing, is to unreservedly extend sound counsel to them. It is not my objective in it to expose them. It has been related by `Ata ibn Zayd on the authority of Tameem ad-Dari, may Allah be pleased with him who said that the Messenger of Allah, may Allah bless him and grant him peace said: ‘Indeed, the religion is sincere sound counsel! Indeed, the religion is sincere sound counsel!” They said: “To whom O Messenger of Allah?” He said: “To GOD, to His messenger, to the leaders of the Muslims and the common Muslims among them.” This was related by Muslim. I have come forth with this book imitating and following this prophetic tradition.”
The Shehu arranges this work into five small sections (fusuul):
الْفَصْلُ اَلْأَوَّلُ: فِي بَيَانِ حَقِيقَةِ مَذْهَبِهِمْ. Section One: Regarding An Explanation of the Truth of Their School of Thought
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ أَنَّ إِنْكَارَنَا عَلَيْهِمْ لَا يَتَعَلَّقُ بِمَا يَقْرَءُونَ فِي فَنِّ التَّوْحِيدِ بِاللُّغَةِ الْعَجَمِيَّةِ، إِذْ هُوَ عَيْنُ مَا فِي كُتُبِ عُلَمَاءِ السُّنَّةِ الْكَلَامِيَّةِ. Section Two: Regarding An Explanation That Our Objection to Them is Not Connected to What They Study in the Science of Tawheed in Non-Arabic Languages; Since These Books Are the Source of the Books of the Scholars of the Sunna in Scholastic Theology
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ مَوَاضِعِ خَطَئِهِمْ فِي فَنِّ التَّوْحِيدِ. Section Three: Regarding An Explanation of the Place of Their Errors in the Science of Tawheed
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ إِنَّ كَثِيرًا مِنْ عُلَمَاءِ السُّنَّةِ رَضِيَ اللَّهُ عَنْهُمْ قَدْ اَعْتَنَى بِإِبْطَالِ مَذْهَبِهِمْ. Section Four: Regarding An Explanation That Many of the Scholars of the Sunna, may GOD be pleased with them Have Endeavored to Show the Falsity of Their School of Thought
الْفَصْلُ الْخَامِسُ: فِي بَيَانِ حُكْمِهِمْ، هَلْ يَصِحُّ إِيْمَانُهُمْ مَعَ تَكْفِيرِهِمْ عَوَامِ الْمُسْلِمِينَ وَكُلِّ مَنْ خَالَفَهُمْ فِي ذَلِكَ أَمْ لَا. Regarding An Explanation of Their Legal Status: Is Their Faith Sound or Not, Along With the Fact that They Declare as Disbelievers the Common Muslims, and All Those Oppose Them in That.
The Shehu composed this work during the beginning of his jihaad in the central Bilad as-Sudan; and it was composed in order to defend the common Muslims from being declared disbelievers; and thus, justify fanatics seizing them and their wealth.
The Naseehatu Ahl’l-Arkaan is extremely relevant today where so-called Salafists and some of their antagonists among the Asharites are swift to make takfeer of one another and anyone among the common Muslim or scholars who do not follow their specific narrative in the doctrines of Islamic belief.
In transcribing the text into standard Arabic script, I am using two extant copies of the work; both of which are from the archives in Timbuktu. One from the archive of Muhammad Haidara and the other from the archive of Abou Bakar ben Said.
In addition to transcribing this succinct work, I am editing it, annotating it and referencing each citation which the Shehu cites. Allah willing, it will be the third Arabic publication of the Sankore` University Press, to hit the cyber multiverse, soon... ...so stay tuned!
Tarweeh al-Umma Bi Bayaan Tayseer ‘l-Milla [The Reassuring of the Community By Explaining the Eas... more Tarweeh al-Umma Bi Bayaan Tayseer ‘l-Milla [The Reassuring of the Community By Explaining the Ease of the Religion] is among the works Shehu Uthman Dan Fodio composed after he retired from rule of Sokoto Caliphate in 1813.
This concise work is an antidote to extremism, fanaticism and intolerance in `aqeeda (beliefs), jurisprudence (fiqh) and spiritual purification (tasawwuf); and delineates that the religion of Islam is easy and facilitating.
The Shehu covers seven important issues in the Tarweeh in the form of questions and answers:
First Issue: What is the belief (al-imaan) that is sufficient in applying judgment in this world’s life?
Second Issue: What is the Divine Unity (tawheed) with which one cannot be redeemed in the Hereafter except by means of it?
Third Issue: What is that faith (al-imaan) which entitles the servant to attain Paradise?
Fourth Issue: Which is the simplest aspect by which one can achieve the perfection of faith (kamal ‘l-imaan) in the easiest fashion?
Fifth Issue: Is distinguishing what is obligatory (fard), sunna and what is commendable (fadeela) a prerequisite in the soundness of worship (sihat ‘l-`ibaada) or not?
Sixth Issue: What is obligatory for the responsible person to know and perform from the religion?
Seventh Issue: Is it possible to object (yankar) to those who neglect what there is difference regarding its obligation or performs what there is a difference regarding its prohibition, or is there no objection to it?
In the name of Allah the Most Gracious, the Most Merciful, and may Allah send peace and blessings... more In the name of Allah the Most Gracious, the Most Merciful, and may Allah send peace and blessings upon our Master Muhammad, the Unlettered Prophet, the elevated Beloved one who’s pre-determined fate is immense, and upon his family and companions, and grant them peace. May Allah the Exalted be pleased with the Taabieen, the Right Acting Scholars, and the Awliya (friends) of Allah, those perfected Knowers (of Allah) and those who follow them with goodness until the Day of Judgment.
As for what follows: The poor servant who is in desperate need of the mercy of his Lord, the Praiseworthy and Glorious, Muhammad Shareef Bin Farid, may Allah forgive his wayward sins and cause him to die upon the words of the Kalima’t-Tawhid, Praise be to God who raised the science of Divine Oneness over every science and made knowing it an obligation for every accountable person. May peace and blessings be upon the Master of Messengers and the Seal of the Prophets. Prophet Muhammad and upon his family and his companions,
This is my explanation, commentary and editing on the book “The Immense Sunlight of the Brotherhood that will Illuminate the Fundamentals of the Religion” by the Commander of the Faithful, my master Shaykh Uthman Ibn Fodio Muhammad ibn Uthman, known as Ibn Fodio’, may Allah engulf him with His mercy, Amen. I wrote it asking for the blessing of Shaykh Uthman Ibn Fodio and hoping to enter among those whose good deeds do not cease after death. And I named it the Diya al-Bayan from the Shams al-Ikhwan by the Nur al-Zaman, Shaykh Ibn Fodio Uthman. We ask Allah the Compassionate and Generous to make it sincere for His Face, Allah the One who Assists, and to make it in the Hereafter a deed acceptable to the Most Merciful, for he is sufficient for me and in Him do I rely.
In my explanatory comments where I use the words: “The author, the Shaykh, may God have mercy on him,” I refer to Shaykh Uthman Ibn Fodio himself, and I say with high authority, on the authority of my Support and Authority , Shaykh Muhammad Al-Amin Ibn Adam Karianga Ibn Muhammad Tukar, on the authority of his father, Sheikh Adam Ibn Muhammad Tukar ibn Muhammad Sambo, on the authority of Shaykh Musa Al-Muhaajir On the authority of the knower, Shaykh Ali Dinbu ibn Abi Bakr, my teacher, on the authority of the author, Nur al-Zaman, Mujaddid’d-Deen Imam of the Awliya Saif’l-Haqq, Commander of the Faithful, Shaykh Uthman Ibn Fodio Muhammad ibn Uthman bin Saalih, may Allah Almighty have mercy on him.
Shaykh Uthman Ibn Fodio compiled this book on Thursday after the noon prayer on the 19th of Jumada al-Awwal in the year 1228 AH [corresponding to May 19, 1813 AD]. In this year, the sheikh was in Sifawa and this is the time in which Shaykh Uthman Ibn Fodio retired from active rule. So the shaykh divided the Sokoto state into two parts: he divided the east to his son, Muhammad Bello Ibn Shaykh Uthman Ibn Fodio, and the west to his brother Abdullahi Ibn Fodio. Thus, the Shams al-Ikhwaan was composed while the Caliphate was still being consolidated.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَأَلِهِ وَصَحْبِهِ وَسَلَّمَ In the name of GOD, the Beneficent, the Merciful; may GOD send blessings upon our master Muhammad, his family and Companions and give them peace.
قَالَ الْعَبْدُ الْفَقَيرُ الْمُضْطَّرُ لِرَحْمَةِ رَبِّهِ عُثْمَانُ بْنُ مُحَمَّدٍ بْنِ عُثْمَانَ، الْمَعْرُوفُ بِاِبْنِ فُودُيَ، تَغَمَّدَهُمْ اللَّهُ بِرَحْمَتِهِ آمِينَ، اَلْحَمْدُ لِلَّهِ اَلَّذِي اَنْعَمُ عَلَيْنَا بِنِعْمَةِ الْإِيْمَانِ وَالْإِسْلَامِ وَهَدَانَا بِسَيِّدَنَا مُحَمَّدٍ عَلَيْهِ مِنَ اللَّهِ تَعَالَى أَفْضَلُ الصَّلَاةِ وَأَزْكَى السَّلَامِ، أَمَّا بَعْدُ فَهَذَا التَّأْلِيفُ: Says, the poor servant in dire need of the mercy of his Lord, Uthman ibn Muhammad ibn Uthman, famous as Dan Fodio, may GOD engulf him in His mercy, Ameen. All praises are due to GOD, who has favored us with the favors of Iman, Islam; and has guided us by means of our master Muhammad, upon him from GOD, be the best blessings and most perfect peace. To continue: this book is called:
شَمْسُ الْإِخْوَانِ يَسْتَضِيئُونَ بِهِ فِي أَصُولِ الْأَدْيَانِ The Sun of Fellowship by Which the Foundations of Religion Are Illuminated
وَيُنْحَصِرُ فِي مُقَدِّمَةٍ وَخَمْسَةِ فُصُولٍ وَخَاتِمَةٍ :It is condensed into an introduction, five chapters and conclusion:
اَلْمُقَدَّمَةُ: فِي بَيَانِ أَحْكَامِ الشَّرْعِ مَبْنِيَةٌ عَلَى الْظَّوَاهِرِ Introduction: On An Explanation That the Judgment of the Divine Law is Constricted Upon What is Apparent
اَلْفَصْلُ الْأَوَّلُ: فِي بَيَانِ التَّدْرِيجِ فِي طَلَبِ فُرُوضِ إِيْمَانِ الْعِلْمِ الْمَعْرُوفِ بِقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: ((طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ)). Chapter One: On An Explanation of Progressively Learning the Obligations of Faith in Knowledge; Known by His Saying, Upon Him be Blessings and Peace: "Seeking Knowledge is Obligatory Upon Every Muslim"
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ مَا مَنَّ اللَّهُ بِهِ عَلَى النَّاسِ مِنْ اَعْطَائِهِمْ أَسْبَابِ مَعْرَفَةٍ اَلَّتِي هِيَ الْفِطْرَةِ وَالْمَشَاهِدَةِ وَالتَّوَاتِرِ وَالنَّظَرِ وَالضَّرَّرِ .Chapter Two: On An Explanation of What GOD Has Favored Humanity With By Giving Them the Causative Factors of Knowledge; Which Comprise of Natural Instinct, Direct Witnessing, Unbroken Chains of Transmission, Intellectual Reflection and Dangers
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ عِلْمِ أُصُولِ الدِّينِ وَالْفَرْقِ بَيْنَهُ وَبَيْنَ عِلْمِ الْكَلَامِ، وَبَيَانِ وُجُوبِ أَخَذِ الْعَقَائِدِ مِنَ أُصُولِ الدِّينِ مِنَ الْقَرْآنِ الْعَظِيمِ، وَأَنَّ اللَّهَ تَعَالَى قَدْ أَثْبَتَهَا مِنَ الْقُرآنِ الْعَظِيمِ. Chapter Three: On An Explanation of the Science of the Foundation of Religion; the Distinction Between It and the Science of Scholastic Theology; An Explanation of the Obligation of Taking Doctrines of Belief of the Foundations of Religion From the Mighty Qur'an; & That GOD the Exalted Has Established These in the Mighty Qur'an
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَثْبَتَ أَصُولَ الدِّينِ أَيْضًا فِي سُنَّتِهِ. Chapter Four: On An Explanation That the Prophet, May GOD bless him and grant peace Also Established the Foundations of the Religion in His Sunna
اَلْفَصْلُ الْخَامِسُ: فِي بَيَانِ قَوَاعِدِ عِلْمِ الْكَلَامِ اَلَّتِي لَا بُدَّ مِنْ تَعْلَّمِهَا لِمَنْ يُرِيدُ الدُّخُولَ فِي قَرَاءَتِهِ. Chapter Five: On An Explanation That the Principles of the Science of Scholastic Theology Which is Necessary To Learn For the One who Desire to Enter into Its Study.
خَاتِمَةٌ فِي بَيَانِ الْفَسَادِ لَا يَعُمُّ عَقَائِدَ الْعَامَّةِ إِلَى قِيَامِ الْساعة Conclusion: On An Explanation That Corruption Does Not Become Prevalent Among the Doctrines of the Common People Until the Establishment of the Hour
The as-Salaasil ‘l-Qaadiriyya of Shehu Uthman ibn Fuduye` was composed on a Friday, the 11th of J... more The as-Salaasil ‘l-Qaadiriyya of Shehu Uthman ibn Fuduye` was composed on a Friday, the 11th of Jumad’l-Akhira, 1224 A.H. (June 24, 1809 C.E.); just at the time of the establishment and consolidation of the Sokoto Caliphate, in order to delineate that it was due to the spiritual baraka of Shaykh Abd’l-Qaadir al-Jaylani, that Allah helped formulate the Sokoto polity. This often overlooked detail was repeatedly emphasized in the prose and poetic writings of all the ideologues of the Caliphate. The text is a reminder to the Muslim activists about the essential spiritual component of the Sokoto government and the inward qualities that gave it its legitimacy. The text is arranged into ten chapters:
Chapter One: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Father, may Allah ta`ala be pleased with him.
Chapter Two: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Mother, may Allah ta`ala be pleased with him.
Chapter Three: On the Chain of the Spiritual Guides Up to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Four: On the Chain of the Madh’hab of Tasawwuf Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Five: On the Chain of Word of the Shahaada Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Six: On the Chain of the Sufi Cloak Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Seven: On the Methodology of Performing the Litany of the Chain to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Eight: On the Methodology of Making Intermediacy With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Nine: On the Advantage of Those Who are Affliliated With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Ten: On Some of the Poetic Songs of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him; Which Bring Sensory and Spiritual Comfort to the Hearts; Concerning Those Who Are His Disciples Until the Day of Judgment; and the Poetry He, may Allah ta`ala be pleased with him Composed in Praise of them.
In the name of Allah, the Beneficent, the Merciful, may Allah send blessings upon the generous Pr... more In the name of Allah, the Beneficent, the Merciful, may Allah send blessings upon the generous Prophet. Says the poor needy servant, chained with the shackles of sins and heedlessness, Shaykh Muhammad Shareef bin Farid, may Allah engulf him in His mercy, Ameen. This is the HIRZ of Shehu, famous as Yada Sanda; which I have transliterated and translated at the request of my dear Hajj brother, the muqaddam of the Tareeqa, Sidi al-Hajj Jumma` Salaam. I have placed the merits of each adkhaar from the Book and the Sunna, so that it can be clear that this wird is established upon the Book and the Sunna. The HIRZ is one of five awraad composed by the Shehu himself; and which he gave to his disciples specifically as litanies that distinguished him from the other awraad which he received and transmitted from the Qaadiriyya, the Khalwatiyya, the Mahmudiyya, the Shadhaliyya and others. These five awraad constitute the litanies of the Fodiyawa as developed by the Shehu himself. The other four are: [1] the Wird Sayf al-Haqq, to be recited after every prescribed prayer; [2] the Munaajat, to be recited during tahajjud night vigils; [3] the ad-Dalaa’il, to be recited Thursday nights or Friday anytime up until asr prayer; and [5] the as-Salawaat al-Kubra, which are five thousand prayers upon the Prophet, daily. The Shehu named this wird, the HIRZ, because it comprises of mainly Qur’anic verses, prophetic supplications and prayers designed to protect the reciter from every kind of physical, mental, emotional, psychic and spiritual harm. The expression HIRZ means “fortification” or “a place that is fortified and protected against attack”; and takes its root from the verb “haruza” (حَــرُزَ), which means ‘it was fortified, strengthened or protected from attack.’ Immediately, the HIRZ of the Shehu has a military context and reveals the context in which the wird emerged. The Shehu, may Allah be merciful to him was forty-one years old; and it was the same year that he attained the station of mujaddadiyya of the religion and imaamiyya of the awliyya. Along with the HIRZ, the Shehu transmitted his basic wird, the Sayf al-Haqq. This happened during the last years of Yakubu Dan Babari’s reign over the Gobir kingdom. It was a time when the Gobir and other Hausa kingdoms began to view the Shehu and his scholarly network of sages as a threat. Thus, the need for a wird, which would work as a defensive fortress for the Muslims during a time of increased governmental pressure and sanction. The HIRZ, provided the disciples of the Shehu, with the spiritual fortification and moral reinforcement, they needed under enhanced repression. I, Shaykh Muhammad Shareef bin Farid, received ijaza with the highest chain of transmission (bi sanad `aaliyya) for the Hirzi from the three shaykhs: [1] Shaykh Muhammad al-Amin ibn Adam of Maiurno, Sudan from his father Shaykh Adam Kariangha from his teacher Shaykh Mallam Musa al-Muhajir from his teacher Shaykh Ali Dinba ibn Abu Bakr Mallami from Shehu Uthman ibn Fodio; [2] I received it from Shaykh Muhammad Bello ibn Abdullahi of Maiurno, Sudan from his father Shaykh Abdullahi ibn Umar from his father Shaykh Umar ibn Yusef, from his father Shaykh Yusef ibn Bello, from his father Sultan Muhammad Bello from his father ; and [3] I received it from Shaykh Muhammad al-Amin Boyi, the Imam of the Shehu’s masjid in Sokoto, Nigeria from his father Shaykh Ahmadu, from his father Shaykh Mustafa, from his father Muhammad, from his father Shaykh Ali Dinba ibn Abu Bakr from . This wird should be recited once after fajr prayer and once after maghrib prayer; and it is one of the four awraad unique to , may Allah be pleased with him
The Messenger of Allah, may Allah bless him and grant him peace, warned us that some of his Umma ... more The Messenger of Allah, may Allah bless him and grant him peace, warned us that some of his Umma would resort back to idolatry and associating GOD, the Absolute Being with creation. He foretold us that there would emerge charlatans (dajaaluun) each of whom would claim prophethood and deity; and would claim ‘god-hood’, assimilation into Him and being one with Him. All of these claims are false and is a denial of the pure unadulterated transcendence and Divine Unity which is Allah’s right. This Divine Transcendence (tanzeeh ilahiyya) of GOD is diametrically opposed to any idea of resemblance (tashbeeh) to creation and negates the false idea that GOD can be incarnate in celestial bodies, such as the sun, moon, stars, black holes or dark matter; or incarnate in creatures, such as Angels, djinn, animals, rivers, trees, stones, human beings or their ancient ancestors. Allah ta`ala absolutely negates having wives, children, consorts, assistants or helpers throughout the Mighty Qur’an and affirms that a Muslim by definition is one who does not associate any created thing with GOD. The doctrine of belief (aqeeda) which every one of the 124,000 Prophets, and the 313 Messengers from among them taught was that Allah exists and his existence is Eternal. There is no first-ness to GOD and no last-ness to Him. There is no beginning or end to GOD’s existence. Allah ta`ala is Absolute Light and did not create Himself out of non-existence; nor did He create Himself out of triple darkness; because He was always Light and He is as He was in everlasting eternity without beginning or end. There is nothing in creation in the unseen or seen which is like Him. He, Allah ta1ala has neither corporeal body nor direction, since He was before time and place; and He is now as He was. Nor can time or place or the attributes of time or place be attributed to Him, since He created them from pure non-existence. Allah, GOD, is independent of place and agent, for He is not coerced by the righteousness of the righteous or the evil of the sinner. Allah, GOD, is one in His essence, His attributes and His actions. Nothing in creation has innate actions of itself. Fire does not burn. Food does not satisfy. The knife does not cut. All phenomenal actions in creation are in fact the acts of Allah ta`ala which He does with its creation not by means of them; since He alone created creation and their actions and He does whatever He wills. He is omnipotent over every possibility, which does not exist, which cannot exist except by the will of the All Knowing who is never ignorant of anything. He is the Living who will never die. He is All Hearing of every existent thing, but without audio instruments. He is All Seeing of every existent thing, but without ocular instruments; since His very Essence is Seeing and Hearing. He is a Speaker without tongue or sound and He brings into existence all things by His command: “Be!”; and all things come into existence by His omnipotence and wisdom. Nothing in creation is obligatory upon Him to do. All rewards are in His bounty and punishment is by His justice. This is the doctrine of GOD’s transcendence which was brought by every Prophet and Messenger; and this is the doctrine of belief that we African Muslims adhered to throughout the long history of Islam in the African continent. Never did our African Muslim ancestors associate deities, such as the sun, the moon, the stars, the constellations, the rivers, the oceans, trees, mountains or stones with the Absolute Being. The African Muslims on entering under the banner of Divine Unity of LAA ILAHA ILLA ALLAH, abandoned worship of their ancestors, and fetish djinn; and entered into Islam completely. Even when our African Muslim ancestors were kidnapped and human trafficked into the western hemisphere, they held strictly to the Divine Unity of GOD and His Oneness until eventually, the barbarism of slavery and the man-worshipping Europeans who enslaved them eradicated the belief in the One Omnipotent GOD from their hearts. As the Bible prophesied that we called upon the false man-worship of our captors and the pure transcendent belief and knowledge of the One GOD was stripped from our hearts.
This is an annotation of the concise but brilliant work the Tawfeeq al-Muslimeen `Ala Hukm Madhaa... more This is an annotation of the concise but brilliant work the Tawfeeq al-Muslimeen `Ala Hukm Madhaahib al-Mujtahideen Alladheena Kaanu Min Ahli as-Sunna al-Muwafiqeen of my spiritual master, the Light of the age, the mujaddid of the religion, the Sword of Truth, the Imam of the Awliyya, the 11th Righteous Caliph, the Amir ‘l-Mumineen Shehu Uthman ibn Fuduye Muhammad ibn Uthman ibn Saalih, may Allah engulf him in His mercy Amen. My objective and intent in this annotation is to reference brief biographies of the scholars cited in this work; by giving their full names, a concise excerpt of their intellectual lives, place and date of birth and demise. The aim being to garner blessings; since remembering the friends of GOD causes mercy and blessings to descend. I will also endeavor to reference and define each of the technical terms the Shehu deploys in the text in order to demarcate their meanings for the reader. Success in this is from Allah, and it is upon Him that I rely. I have named it Ta`leeq Li’t-Tullab ar-Raaghibeen `Ala Kitaab Tawfeeq Muslimeen (An Annotation for the Interested Students Upon the Book the Success of the Muslims).
The Tawfeeq al-Muslimeen was composed by Shehu Uthman ibn Fuduye, as he states in its conclusion, on the 5th of Jumad’l-Akhir in 1228 A.H. (June 18, 1813 C.E.); while he was in Sifawa. This was the tenth year of the hijra of the Jamaat of the Shehu from Degel; and it was the most productive intellectual period in the life of the Shehu, when he composed his most forward looking researches. As the title of the text indicates, it concerns the legal rulings regarding the ‘madhaahib’ (legal schools of thought) of the ‘mujtahiduun’ (the scholars of independent judgment). The Shehu arranges the text into fourteen chapters in the form of questions and answers, in which he covers the entire scope of the legal schools of thought (madhaahib) in Islam.
Thus, the Tawfeeq al-Muslimeen was composed by the Shehu in order to evidence that Muslims should adhere to the schools of thought of the mujtahid Imams of the Umma; but also that the adherence to their schools of thought should be ‘open ended’, in the since that the differences of the schools of thought, while they constitute a mercy, they are not a part of the infallible conclusive Divine law (shar`ia qaati`a ma`suuma). The only aspect of the schools of thought that are infallible, conclusive and obligatory to adhere to is their consensus (ijma`). This is because the Messenger of Allah, may Allah bless him and grant him peace said: “My Umma cannot agree upon an error.” This means that the people of knowledge capable of making ‘ijtihaad’ cannot agree on an error, and thus the consensus of their schools of thought are included within the conclusive infallibility of the shari`a.
After reading this the reader will assume that the Shehu believed in the abandonment of all the schools of thought similar to the so called Salafist; however below in the tenth issue of the Tawfeeq al-Muslimeen, the Shehu says the following: “Withdrawing (al-khuruuj) from following all the schools of thought is forbidden (haraam), rather it is unlawful (fisq) because it is exceeding (kharq) the limits of the consensus (al-ijma`).”
It is because the Shehu saw himself and his reform movement as the precursor and heralder of the Awaited Mahdi, his approach to the legal schools of thought of the mujtahid Imams was expedient and open ended, with the understanding that they will eventually be rescinded. This is a delicate point regarding Shehu Uthman ibn Fuduye`’s understanding and approach to the different legal schools of thought which many modern scholars and academics have failed to grasp; leaving many to assert that the Shehu remained Maliki and others to assert that he had abandoned all the schools of thought, and had become a Salafist. The reality is that the Shehu had attained the level of mujtahid where he knew the legal sources of all the different legal schools of thought and utilized them in passing legal decisions. While this legal approach was unique it was not novel as the Tawfeeq al-Muslimeen substantiates.
CONTENTS:
One: What is the Legal Judgement of the Schools of Thought of the Mujtahideen?
Two: What is the Legal Judgement of One Who Follows Them?
Three: What is the Legal Judgement of Adherance to a Particular School of Thought From Them?
Four: What is the Legal Judgement of Non-Adherance to a Particular School of Thought From Them?
Five: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them Under Any Circumstances?
Six: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them However in Certain Issues?
Seven: What is the Legal Judgement of Merging the Schools of Thought Which is Called the Concoction of Imitation (talfeeq’ t-Taqleed) in the Issues of Disagreement (khilaaf)?
Eight: What is the Legal Judgement of Choosing the Strongest Within the Schools of Thought?
Nine: What is the Legal Judgement of Choosing the Weakest Within the Schools of Thought?
Ten: What is the Legal Judgement of Withdrawing From All the Schools of Thought?
Eleven: What is the Legal Judgement of Adherance to a Particular School of Thought in the School of Thought of Imam Malik, (may Allah be pleased with him) Specifically – Is It Obligatory or Not?
Twelve: What is the Legal Judgement of Transfering From One School of Thought to Another in an Issue Within the School of Thought of Our Imam Malik (may Allah be pleased with him) Specifically – Is it Permissable or Not?
Thirteen: What is the Number of the Foundational Principles of Our Imam Malik, (may Allah be pleased with him)?
Fourteen: What is Our Chain of Authority (sanad) in the Jurisprudence (fiqh) of Our Imam Malik, (may Allah bless him and grant him peace)?
This is my commentary in Arabic and English on the Book of Belief from the Sawq al-Umma Ila Ittib... more This is my commentary in Arabic and English on the Book of Belief from the Sawq al-Umma Ila Ittibaa` as-Sunna of Shehu Uthman Dan Fodio. It comprises an explanatory introduction of the meaning of ‘Iman’ (belief/faith) according to the scholars of the Sunna. This is followed by six chapters comprising or sound prophetic traditions extracted from the Saheeh of al-Bukhari and the Saheeh of Muslim. The first chapter is On What Has Been Related Concerning How the Islam of the Servant and His Belief Can Be Ascertained in this Life. The second chapter is On What Has Been Related Concerning the Principles of Islam. The third chapter is On What has Been Related About the Foundations of Belief Which Entitles the Servant Being Safe from the Eternity of the Fire and Assures Entrance into Paradise. The fourth chapter is On What Has Been Related Regarding the Principles of Belief. The fifth chapter is On What Has Been Related Regarding the Increase of Belief and Its Decrease. The sixth chapter is On What Has Been Related Regarding Spiritual Excellence (Ihsaan). The concluding chapter is an explanation of the Iman (belief), Islam (outward surrender) and Ihsan (inward spiritual excellence) being the entirety of the religion which our master Muhammad, may Allah bless him and grant him peace came with.
It was 1784 C.E, and Shehu Uthman Dan Fodio, was at the age of thirty, during the height of the... more It was 1784 C.E, and Shehu Uthman Dan Fodio, was at the age of thirty, during the height of the Islamic reform movement he ignited in the central Bilad as-Sudan. It was during the reign of Bawa Dan Babari over the Habe Hausa kingdom, who gave the Shehu and his colleagues government permission to call the people of his kingdom to GOD.
Sultan Muhammad Bello ibn Shehu Uthman Dan Fodio said that it was during this period that his father was concerned with refuting the delusions which some students had concocted regarding the science of scholastic theology (`ilm al-kalaam). They falsely claimed and spread among the common people that whoever was not preoccupied with the study of tawheed in the manner which they had studied, then he was a disbeliever.
During 1784 there had emerged a cadre of students of scholastic theology who claimed that it was obligatory for the common people to know and articulate the evidence using their specific technical language. However, the Shehu refuted this false assumption in his Haqeeqat al-Iman wa’l-Islam where he said: “Further, no one among the common of the Muslims should be declared disbeliever, due to their lack of knowledge of the evidence of the foundations of the doctrines of belief. This is because whoever has articulated the two testimonies of faith (shahadatayn) and believes in it whole heartedly; then this will suffice. For, his faith is sound, and he should be considered among the people of the Qibla and the people of Paradise. This is the sound view upon which the majority of the scholars uphold; as Abd’s-Salaam ibn Ibrahim al-Laqani said in his Fath al-Majeed.”
So, the Shehu was able to defend the doctrines of belief of the common Muslim, by protecting them from being declared disbelievers due to their inability to articulate the proofs of scholastic theology. However, not being satisfied with the common Muslims being left in their state of blind following (taqleed), the Shehu then composed this work which is before you: The Spiritual Ascension of the Common Muslim To Understanding the Science of Scholastic Theology.
This work, as its title clearly indicates, was written for ‘the common Muslim’. Who or what is ‘the common Muslim’? In his Fath al-Basa’ir, the Shehu divided the Muslim community into three major groups, excluding the mujtahiduun (the scholars of independent judgment): [1] the scholars; [2] the intermediate students; and [3] the common people. He said: “Ahmed az-Zarruq said in his `Umdat'l-Murid as-Saadiq after mentioning the words of Allah ta`ala; "Say: this is My way, I call to Allah by way of insight; I and those who follow me."... this is an explanation that insight through investigation and research (tabassura) in the deen is a firm foundation from among the foundations of the deen. Whoever takes the matters of the deen from his on ignorant opinion (raiyihi fi `amaaya) is not a follower of the Lawgiver. However, people are three kinds, (meaning after the mujtahids). [1] The scholar (`aalim) who is well established in his researched insight from taking issues by seeking after the proofs, (that is if he is not a mujtahid). [2] The intermediate student (al-mutawassit) between the scholar and the common person. It is not correct to follow him except for the one who has researched insight into his affair (tabassara fi shaanihi). It is also binding upon him to make known from the shari`a that which he is following. Further, one cannot take from him whose knowledge from the fundamental principles of the shari`a is vague (yaabaahu). This is because it is not permissible for anyone to overstep his own knowledge (yata`addaa `ilmahu) and do not depend upon one whose knowledge is not known. [3] The common person (`aamiyun), it is only appropriate for him to stop with that in which there is no doubt concerning its reality (maa laa yashuku fi haqeeqatihi) from the commands of Allah and His remembrance. He should behave earnestly in that which he has no doubt about. If he is not like this, then he is merely one who makes jest and toying in his religion. So, realize!”
So, this work was written for the common Muslim in order elevate their knowledge and discourse regarding the essentials of scholastic theology in order to move them from the status of commonality to being an intermediate student (mutawassit) to being one knowledgeable of the basic fundamental science of scholastic theology. This is what is meant by his title ‘the Spiritual Ascension.’
The language of the text is simple and the Shehu avoids utilizing many of the difficult technical words developed within the science of scholastic theology, in order to give the common Muslim a ‘buraq’ (heavenly mount), a spiritual escalator or elevator, so to speak; with which they can ascend to the understanding Knowledge of GOD. This work, The Spiritual Ascension of the Common Muslim does exactly what Waziri Junayd said about the Shehu in his Tuhfat ‘l-Ikhwaan
“The Shehu removed the obscurities and errors
from the servants and helped them obtain spiritual states.
He illuminated the most remote regions and clarified
the paths of guidance for people and elucidated them.
He stood up with the Truth and corrected perceptions
until falsehood found that it had no traces.
The mysterious sciences step by step
he disseminated it in a magnificent manner.
He was an imam in the transmitted sciences and realize
he was a complete slave and ascetic, so be astute!”
Shaykh Muhammad Shareef bin Farid
A little before breaking fast,
Tuesday, 25th Ramadan, 1443
Bamako, Mali
The al-`Aqeedat as-Sughraa / Umm al-Baraaheen
This concise work is one of the most important ... more The al-`Aqeedat as-Sughraa / Umm al-Baraaheen
This concise work is one of the most important of books on the science of Divine Unity composed by Shaykh as-Sanusi. The Shaykh received the text in a dream vision taken from the Guarded Tablet written in ink made of white pearl. This is an indication of the universal acceptance of this work as a source book for the science of Divine Unity.
The as-Sughraa is a beneficial abridgement of all the doctrines of belief regarding the science of Divine Unity of GOD that obligatory for every responsible person know and believe. Shaykh as-Sanusi begins the book by citing the prerequisite judgment of reason by which one can know GOD; and ends the book clarifying that the most fundamental way that a servant can know GOD is by drowning himself in the remembrance of the two divine testimonies of LAA ILAHA ILLA ALLAH MUHAMMADUR RASUULULLAHI until it intermixes with his blood and body leaves its impact upon the heart and secret.
Shaykh al-Mallali said about the importance of the as-Sughraa: “It is among the most significant books composed upon doctrines of belief (`aqaa’id). No book on doctrines of belief equaled it either by those composed before it or after it.”
Among the miracles regarding this work, the Umm al-Baraaheen or the al-`Aqeeda as-Sughraa, is that once observed the Guarded Tablet in his sleep; and it was said to him: "Choose from it whatever you want." Then he thought to himself that he would choose that with which he can instruct humanity and by which they can attain an excellent ending. He then sought it out and the only thing he found was this book (meaning the as-Sughra); so he chose it. It is said that he was shown it in a cylinder of the Throne written with ink made of pearl; and then memorized it.
Among his miracles associated with his al-`Aqeeda as-Sughraa also is that one day he was sitting with some of his disciples studying the as-Sughraa, when a sudden movement was seen scurrying towards the Shaykh. Some of his disciples became frightened and fled; while others were too ashamed to flee the presence of the Shaykh. When the movement reached the Shaykh, they discovered what seemed to be a snake. It came near the feet of the Shaykh, opened its mouth and the Shaykh wrote something and cased it to the snake. Then the snake returned to where it came. His disciples then asked: “Was that a snake?” He said to them: “That was not a snake. It was an envoy from the djinn who came in order to study this book, due to its melodiousness.”
Shaykh as-Sanusi composed a commentary upon the as-Sughraa which he called Sharh as-Sughraa. He then composed a commentary upon that commentary called Sharh Sughraa as-Sughraa. His chief disciples Shaykh Muhammad ibn Umar al-Mallali and Shaykh Ahmad ibn Aghadir both composed commentaries upon the as-Sughraa.
One of the signs of the importance that the as-Sughraa played in the intellectual life of scholars in the Muslim world is the amount of times this work was commented upon by scholars inter-generationally and across vast regions of the Umma. For example, Shaykh Abu’l-Abbas Ahmad ar-Raashidi [d. 951 A.H.] Shaykh al-Hassan ibn Mahdi az-Ziyati al-Maghari [d. 992 A.H.] composed marginal notes on the as-Sughraa. Shaykh Abu’l-Abbas Ahmad al-Manjuur [d. 995 A.H.] composed his famous al-Hashiyya al-Kubra upon the as-Sughraa. The immense ascetic of Sus al-Aqsa, Shaykh Muhammad ibn Mahdi ad-Dir`iy al-Jaraari [d. 1006 A.H.] composed a concise commentary upon the as-Sughraa.
The reformer of the 10th century hijra, Shaykh Ahmad Baba ibn Ahmad at-Timbukti composed a detailed commentary upon the as-Sughraa when he as captivity in Merrekesh. Shaykh Ahmad ibn Muhammad ar-Rahwani composed his al-Ghaneema al-Kubraa Bi Sharhi al`Aqeedat ‘s-Sughraa. The immense saint of GOD originally from the city of Djenne, and who settled in the city of Timbukti, Shaykh Muhammad Baghyuyu ibn Muhammad ibn Abu Bakr al-Wangari also composed a versification of the as-Sughraa of as-Sanusi, which became famous throughout the Bilad as-Sudan.
In the 18th century C.E., Shaykh Abdullahi Dan Fodiyo composed a versification of the as-Sughraa and his brother, the famous Shehu Uthman Dan Fodiyo composed a work defending the ideas of Shaykh as-Sanusi, in his work called Kitaab Ruju` as-Shaykh as-Sanusi `An at-Tashdeed Fee at-Taqleed. Shaykh Abdullahi Dan Fodiyo pointed out in his `Ida an-Nusuukh that the works of the Shaykh Muhammad ibn Yusef as-Sanusi were among the fundamental books of doctrines of belief studied and taught throughout the Bilad as-Sudan. He said: “I also took from him (Shehu Uthman Dan Fodiyo) the science of Divine Unity (at-tawheed) from the books of Sanusi, their commentaries and from other works. It was rare that a book of tawheed made it to our country and I knew about it that we did not copy it from him.”
In short, the as-Sughraa of Shaykh Muhammad ibn Yusef as-Sanusi, along with his companion works: the al-Wustaa, the al-Kubraa and his commentaries upon them were the most important works on the science Divine Unity (tawheed) and scholastic theology (`ilm ‘l-kalaam). The Sankore Institute of Islamic-African Studies is honored to present to the reader this edited and annotated copy of the Umm al-Baraaheen (the Mother of Proofs) or al-`Aqeedat ‘s-Sughraa (the Small Doctrine) of the Qutb the Knower of Allah, Shaykh Muhammad ibn Yusef as-Sanusi al-Hassani at-Tilimsani.
Shaykh Muhammad Shareef bin Farid
Saturday, 26th Sha`baan, 1444 (3-18-2023)
Bamako, Mali
Raf`u Manaar al-Haqq Bi Dhikr Seerat Muqaarinat Li Sayf al-Haqq, 2023
This is a small fragment on the biography of Shehu Uthman ibn Fuduye`, may the mercy of Allah be ... more This is a small fragment on the biography of Shehu Uthman ibn Fuduye`, may the mercy of Allah be upon him. I arranged it based upon the pattern established in the famous Fulfulde` poem of the Shehu called Yimre` Tanaasabuje` (the Song of Comparison), in order to take baraka with his poem and with him, may Allah be merciful to him. I have named it: رَفْعَ مَنَارِ الْحَقِّ بِذِكْرِ سِيرَةِ مُقَارِنَة لِسَيْفِ الْحَقِّ (Raising the Lamp of Truth by Mentioning the Harmonious Biography of the Sword of Truth).
IZAALAT DHAMEEM KHISAAL AL-QIRD BI IKTISHAAF ANWAAR KITAAB AL-WIRD
(The Removal of the Obnoxious... more IZAALAT DHAMEEM KHISAAL AL-QIRD BI IKTISHAAF ANWAAR KITAAB AL-WIRD
(The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany)
A Commentary Upon the Kitaab Wird Sayf al-Haqq of Shehu Uthman Dan Fodio
This gloss composed as endnotes is an annotation and explanation of the Kitaab’l-Wird of Shehu Uthman Dan Fodio: Light of the age; the complete mujaddid of the 12th century hijra; the 11th Righteous Khalif; the Imam of the Awliyya; the Sword of Truth; and herald and forerunner of Imam al-Mahdi (alayhimaa as-salaamu); may Allah engulf him in His mercy Ameen.
This Book of Litany is the wird which the Shehu gave to anyone desiring (mureed) to be guided by his unique suluuk (spiritual methodology). Members of the Jamaat of the Shehu in the U.S.A. repeatedly requested me to compose a book clarifying the meanings and secrets of this work; and after making istikhaara, I composed this in order benefit them and those mureeds who desire to follow the unique Path of the Shehu.
The sufi sages say: “The person without a wird (litany) is a qird (rogue monkey).” Thus, I have named this commentary Izaalat Dhameem Khisaal al-Qird Bi Iktishaaf Anwaar Kitaab al-Wird (The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany).
My intent in writing this commentary is to clarify that the objective and intent that the Shehu had in composing this small work was in order to confirm that he had established his own unique Tareeqa within the Turuq of the Sufis.
I realize that this assertion has gone largely uncontested or even examined in academia. In its dusty halls, regional experts assert that the Shehu was a Qaadiriyya; or that he was, at most a master of the Shadhaliyya, the Khalwatiyya and the Mahmudiyya Paths as well. However, among the traditional scholars who inherit from the Shehu through lineage and knowledge, there has always been this assertion that the Shehu initiated his unique Path; and that this work, which some scholars called “Lamaa Balaghtu” (Once I Attained); is the formal declaration of that fact.
My teachers, such as Shaykh Muhammad al-Amin ibn Adam, Shaykh Muhammad Bello ibn Abdullahi, Shaykh Abu Bakr Basambu ibn Umar, Shaykh Muhammad Bello ibn Abd’r-Raaziq, Shaykh Ibrahim ibn Uthman, Shaykh Umar ibn Ahmad Zaruku and Shaykh Muhammad al-Amin Bo’yi; all attested to the fact that the Shehu not only inherited the lights and stations of the Sultan of the Awliyya, Abd’l-Qaadir al-Jaylani; but that he also inherited the lights and stations of Shaykh Ahmad ar-Rufai`, Shaykh Ibrahim ad-Dusuqi and Shaykh Ahmad al-Badawi; considered the four awtaad (pillars) of the circle of the Alwiyya.
The third Amir of Gwandu, Shaykh Ibrahim al-Khalil ibn Shaykh Abdullahi Dan Fodio, who was one of the disciples of the Shehu that had attained spiritual mastery (mushayyikha), said in his Tanbeeh al-Ghaafileen that the Shehu was the fifth element of the four components of the perfected awliyya: al-Jaylani, ar-Rufai` al-Badawi and ad-Dusuqi. Just as these four sages established unique spiritual methodologies whose schools of thought were named after them. Similarly, Shehu Uthman Dan Fodio laid the foundation for a new school in practical and theoretical sufism, constructed upon a unique methodology of spiritual discipline and developed an inimitable .launching pad for gnosis of the Absolute Being.
This work, Kitaab al-Wird, sometimes called Wird Sayf al-Haqq, basically discusses two major spiritual openings (futuuh) and unveilings (mukaashif) that occurred in two time periods in the Shehu’s life: the first at the age of thirty-six and the second at the age of forty and some months.
The first spiritual opening heightened his physical body and enhanced his natural abilities. It was then that he first discovered the wird (litany) that was transcribed in a kind of nano-script with the Pen of the Divine decree on his fifth rib on his right side. The second spiritual opening gave him arrival, designation, being given the Sword of Truth, being named the Imam al-Awliyya (the Leader of Sages); and it was then that he was instructed to disseminate the wird that he previously saw transcribed in his body. Both spiritual unveilings involved the wird or litany.
Both spiritual openings occurred for the Shehu as a result of abundant and prolonged periods of sending blessings and peace upon the Prophet, may Allah bless him and grant him peace. Both, his son, Sultan Muhammad Bello and his son-n-law Waziri Uthman Gidadu ibn Muhammad Layma narrated the accounts of these openings and described them as the same kinds of spiritual unveilings which the founders of new Sufi spiritual orders experienced; such as Shaykh Ahmad ibn Idris of the Idrisiyya, Shaykh Muhammad Uthman al-Murghani of the Mirghaniyya, Shaykh Ahmad at-Tijani of the Tijaniyya, Shaykh Muhammad al-Mahdi as-Sunusi of the Sunusiyya and Shaykh Ahmadu Bamba of the Muridiyya.
Shehu Uthman Dan Fodio, accomplished the same achievements that these awliyya did, but in addition; Allah ta`ala granted him success in establishing a sovereign social order where he was able to implement his ideas of social transformation (tajdeed). Allah willing, this annotation and commentary, will bring out the evidences which corroborate the assertion that the Shehu was the founder of a specific Tareeqa and the initiator of a unique methodology in this ancient spiritual path (suluuk).
Not only is this Kitaab’l-Wird the most concise means of drawing near to Allah ta`ala, but this succinct work is also a key (miftaah) to all the sciences obligatory for the responsible servant to know and act upon. This can only be understood by shinning the light of Quranic exegesis upon these verses which clarify the sciences of the religion in detail.
Allah willing, this annotation and commentary will do just that. Whoever memorizes these verses and understands their exegesis will comprehend the individual obligations in general; and will thus be an `alim (basic scholar).
Thus, the Kitaab’l-Wird of Shehu Uthman Dan Fodio, is not only a litany to be recited in order to attain spiritual openings, but it is also a source book for `aqeeda (beliefs/IMAN), fiqh (jurisprudence/ISLAM) and tasawwuf (spiritual purification/IHSAN).
Because the Shehu made this text available to the general public is proof that he wanted it to be taken as a general litany for the Umma of Muhammad, (may Allah be merciful to them with an all-encompassing mercy). It is with this intention and objective that we, at the Sankore Institute of Islamic-African Studies International (SIIASI – www.siiasi.org), present this work, with the hope that whoever comes across this work will take it as their litany and be connected to the one African sage who said that his tajdeed (social transformation) and jihaad (spiritual and military struggle) will not cease until it reaches the Coming Man, Imam al-Mahdi.
I read this work, the Kitaab al-Wird more times than I can count with at least four different African scholars; but my main teacher with whom I received idhn for this work was my teacher, Shaykh Muhammad al-Amin ibn Adam; who received it from his father Shaykh Adam Kari`angha ibn Muhammad Tukur; who received it from Shaykh Musa al-Muhajir; who received it from Shaykh Ali Dinba ibn Abi Bakr Mallami; who received it from its author, Amir’l-Mu’mineen, Sayf al-Haqq, Imam al-Awliyya, Nur az-Zamaan, and Mujaddid ad-Deen – SHEHU UTHMAN DAN FODIO; may Allah ta`ala engulf all of them in His mercy and benefit us by means of their baraka. May Allah show you and I the truth as truth and help us to follow it and show us falsehood as falsehood and help us to avoid it.
THE BOOK OF COMMANDING GOOD AND FORBIDDING EVIL
Commanding good and forbidding evil is one of th... more THE BOOK OF COMMANDING GOOD AND FORBIDDING EVIL
Commanding good and forbidding evil is one of the distinguishing marks of the Umma of Muhammad, upon him be blessings and peace. Allah ta`ala says: “You are the best nation raised up for the benefit of humanity; you command the good and forbid evil; and you believe in GOD.” [3:110]
The commanding of good and forbidding evil is the most immense axis in the reform and correction of this world and the religion. The reason behind GOD sending the Prophets and Messengers to the world was in order to command the good and forbid evil.
The meaning of commanding good is enjoining what GOD has obligated upon humanity; such as belief in GOD, His Divine Unity and Divinity, adherence to His messengers, establishing the prayers, giving charity and the remainder of religious obligations. Commanding good also means reforming the social conditions of the people; such as taking care of the destitute, assisting the oppressed and establishing social justice.
The meaning of forbidding evil is prohibiting what GOD has forbidden humanity; such as disbelief in GOD, polytheism, rejection of the His messengers, abandoning worship of Him and neglecting the remainder of the religious obligations. It also includes challenging social corruption and injustice.
Commanding good and forbidding evil begins with the inner heart, is manifest on the tongue and is implemented by the hands; and this includes the necessity of taking up arms in defense of good and in order to prevent evil.
The Book of Commanding Good and Forbidding Evil was composed by the Shehu Uthman Dan Fodio around 1797, after he attained the station of mujtahid (a scholar capable of independent judgment). During this period the Shehu had developed at network of scholars, clerics and students of knowledge that stretched throughout the seven Hausa states; and included scholars and students as far east as Dar Fur, and as far west as Futa Toro in the Senegambia region as well as the cities of Timbuktu, Djenne, Mopti and Massina.
A Hausa poem describes the social reform which Shehu Uthman Dan Fodio ignited throughout the Sahel of Africa:
“Verily a cloud has settled on Allah’s earth A cloud so dense that escape from it is impossible. Everywhere between Kordofan and Gobir And the cities of the Kindin (Tuareg) Are the settlements of the dogs of the Fellata Serving Allah in all their dwelling places . . . In reforming all the districts and provinces Ready for the future bliss So, in this year of 1214/1799 they are following their beneficent theories As though it were time to set the world in order by preaching.”
The Shehu described the responsibilities of each of these “Callers to GOD” in his Ihya as-Sunna where he said: “Realize that it is incumbent upon every scholar not to remain silent in these times because innovations have appeared and spread. In the Prophetic tradition it says: ‘When trials and tribulations become manifest and the scholar remains silent, then on him is the curse of Allah." Everyone who remains at home these days or wherever he may be, is not free from reprehensible deeds by being unconcerned in guiding the people, teaching them, and urging them to do the good.
Most of the people are ignorant of the shari`a. Thus, it is incumbent that there be in every mosque and quarter in the town, a faqih teaching the people their deen. Likewise, in every village it is incumbent for every faqih who has completed his individual obligations (fard `ain) and is now devoted to the study of his collective obligations (fard kifaya) that he go out to the people neighboring on his town in order to teach them their deen and the obligations of their shari`a. He should take along with him provision which he will eat, and should not eat from their food because most of it is doubtful (shubahat).
If one person does this, then the sin falls off the remaining people; otherwise, all of them will carry the burden of the sin. As for the scholar the fault comes from not going out and as for the ignorant their fault comes from not seeking knowledge. Every common person who knows the conditions (shuruut) of the prayer must teach it to others. If he does not, then he shares in the sin.
It is well known that mankind is not born knowledgeable of the shari`a, therefore the responsibility of propagating it falls upon the scholars. Whoever has studied a single problem is one of the learned ones in it. Thus, it is incumbent upon him to teach it to others if it is one of the individually obligatory duties. Otherwise, he will have a share in the sin. But the sin of the fuqaha is greater because their ability to propagate knowledge is more obvious and it is a duty more appropriate to them. For if professionals were to leave their profession, their means of livelihood will become of no avail. This is because they have taken upon themselves an affair which is essential for the betterment of mankind.
The concern and profession of the faqih is the propagation of what he has learned from the Messenger of Allah, may Allah bless him and grant him peace - for the scholars are the inheritors of the Prophets. It is not permissible for anyone who is capable of changing a detestable practice among the people to ignore that by sitting at home; rather he should go out. If he is unable to change some practices which he is trying to avoid, but can change another it is incumbent then upon him to go out. His going out to change what he can will not harm him if he witnesses that which he cannot change. Going out to witness a reprehensible practice without a sound reason should be avoided.
It is therefore the duty of every Muslim to begin with himself and to get used to practicing the obligatory duties and avoiding forbidden practices. He should then teach that to his wives and relatives. He should then proceed to his neighbors, then to the people of his quarter, the inhabitants of his town, the surrounding suburbs of his city, and so on to the furthest part of the world. If a near one undertakes this duty, it falls off those who are furthest away. Otherwise, everyone who is able to do so should go out - be he near are far away. This is the foremost concern to him whom the matter of his deen is important.”
Thus, throughout the Sahel of Africa, the Shehu had scholarly colleagues and students who took up the responsibility of commanding good and forbidding evil. The tajdeed (social reform) of the Shehu began with the individual and moved outward to the rest of the world. The first level was the transformation of the self by being busy with one’s own faults and ignoring the faults of others. This entailed looking inward into the fundamental beliefs of the soul and rectifying them in accordance with the `aqeeda of the sunna. This also meant ridding oneself of innovations which have creeped into the inner core of beliefs. Then the individual should move outward from most simple act of relieving oneself to the advanced collective action of government. All acts had to be measured by the sunna of the Prophet, may Allah bless him and grant him peace and placed in sinc with it. Tajdeed to the Shehu was persistent and continuous until the End of Time.
In the Book of Commanding Good and Forbidding Evil, the Shehu makes seven essential points which establish the judgment, conditions and limits of commanding good and forbidding evil.
[1] commanding good and forbidding evil is not a specific responsibility for good people; every person, even those who are sinful are obligated to participate.
[2] in those matters in which scholars differ, there is no need to command or forbid.
[3] in commanding good and forbidding evil, one must adhere to schools of thought of the mujtahid Imams
[4] the prevalence of social evils and the absence of social good does not suspend the obligation to command good and forbid evil.
[5] the fear of retribution should not stop a person from commanding good and forbidding evil; although the scholars differ whether silence or speaking is better in the face of retribution
[6] when the obligation of commanding good and forbidding evil lead to fighting, the taking up of arms and social strife; then the responsibility falls upon the government’ especially if commanding good and forbidding evil will cause more harm in society than what was being eradicated.
[7] commanding good and forbidding evil is not an individual obligation (fard ayaan); it is a collective obligation (fard kifaaya) that falls under the purview of the scholars of Islam
The Shehu ends the Book of Commanding Good and Forbidding Evil by citing those scholars and reformers who attempted to command the good and forbid evil; but it led to social strife and upheaval rather than social reform. This is significant because it demonstrates that the goal of commanding good and forbidding evil is to bring about the proactive transformation of society and not social discord.
This work by Shehu Uthman Dan Fodio is evidence for the obligation upon Muslim nations and Muslim minorities to call people to GOD and to follow the rules of GOD. It is also legal justification for Muslim nations and Muslim minorities to be thoroughly engaged in establishing social justice and fighting against social injustice.
However, this work by the Shehu is also proof against all belligerent Muslim illegal combatants, such as al-qaeda, daesh, ISIS, boko haram, etc who without authority or legal right, have taken up arms and unleashed the social strife and dissension plaguing the Muslim world today.
Shaykh Muhammad Shareef bin Farid 9th Dhu’l-Qa`ida, 1443 (June 8, 2022) Bamako, Mali
Al-Manhaj al-Fareed Fee Ma`arifa `Ilm at-Tawheed (The Unique Methodology In Knowing the Science of Divine Unity [اَلْمَنْحَجُ الْفَرِيدُ فِي مَعْرِفَةِ عِلْمِ التَّوْحِيدِ]), 2022
المنهج الفريد في معرفة علم التوحيد للشيخ العارف محمد الوالي بن سليمان الفلاني البرناوي من اهم الش... more المنهج الفريد في معرفة علم التوحيد للشيخ العارف محمد الوالي بن سليمان الفلاني البرناوي من اهم الشروح عن العقيدة الصغرى المسمى أم البراهين لعارف بالله الامام القطب الشيخ محمد بن يوسف السنوسي، أصلا كتبه بعض علماء الفلانيين في لغة الفلاتة، والشيخ محمد الوالي هو الذي عربه وزاد فيه بشرحه وسماه المنهج الفريد في معرفة علم التوحيد.
This is my commentary in Arabic upon the this blessed book from Shaykh Abdullahi ibn Fuduye` name... more This is my commentary in Arabic upon the this blessed book from Shaykh Abdullahi ibn Fuduye` named Akhlaaq al-Mustafa (The Character Traits of the Chosen One). It is one of the most advantageous works composed with regard to its conciseness and depth in the principles of spiritual purification for the perfection of character. It is the most illuminating book produced regarding the fundamentals of the Path to gnosis of Allah `izza wa jalla. In its pages, he clarifies that there is no arrival with the Lord, except in following the character traits of the Messenger. For, the character of the Messenger of Allah, صلى الله عليه وسلم is a brilliant star. His merits are magnificent, and his true praise is insurmountable. The noblest thing that can be said about his character, upon him be the best blessings and peace is what Allah ta`ala says: “Indeed you are upon an immense character.” This is because his character was that of the Immense Qur’an as it has been transmitted in the prophetic tradition of A`isha, may Allah be pleased with her. For there is no character more beloved and immense with Allah ta`ala than the character traits of our master Muhammad, صلى الله عليه وسلم. No praiseworthy trait can be cited except that the Prophet, صلى الله عليه وسلم had a greater share of it. Qadi Iyad said in his as-Shifa from a narration of Ibn Ishaq on the authority of one of the Companions of the Prophet, صلى الله عليه وسلم: “He never clamored in the market places and he was never bedecked with vulgarity or with obscene speech. He was reinforced with every beautiful trait and he was endowed with every noble character. Tranquility was his attire, righteousness was his custom, fearful awareness was his conscience, wisdom was his rational, truthfulness and fidelity were his nature, pardon and kindness were his character, justice was his conduct, truth was his divine law, guidance was his leader, Islam was his religion, and Ahmad was his name. People were guided by him after error. They were instructed by him after ignorance. They were elevated by him after obscurity. They were given designation by him after being unknown. They were increased by him after being few. They were enriched by him after deficiency. They were gathered by him after being scattered. By means of him divergent hearts, divided passions and disunited communities were brought together in affection, and his Umma was made the best community ever extracted from humanity.” For, the Akhlaaq al-Mustafa is a decisive book in clarifying the immense character traits of the Prophet, upon him from Allah be the best blessings and most perfect peace. By the praise of Allah, and the best of His assistance, I have composed this insignificant commentary upon it which I named Nayl as-Safa’ wa Ijlaa’ ad-Dujaa Fee Sharh `Ala Akhlaaq al-Mustafa (The Attainment of Spiritual Clarity and the Removal of Spiritual Darkness Regarding the Commentary Upon the Character Traits of the Chosen One), as a clarification of the meanings of the words, judgments and secrets hidden in the Akhlaaq al-Mustafa of the most erudite scholar of the Land of the Blacks, the greatest professor, Shaykh Abu Muhammad Abdullahi ibn Fuduye`, may the mercy of Allah ta`ala be upon him and may He benefit us by his baraka.
Shaykh Abu Alfa Umar Muhammad Shareef bin Farid al-Qaadiri Thursday, 12th of Rabi` al-Awwal, 1434 A.H. (January 24, 2013 C.E.) Cotonou, Benin, on the southern coast of West Africa
The power point presentation is a concept drawing of what I call bayt;l-hijaab wa madinatl-Allah.... more The power point presentation is a concept drawing of what I call bayt;l-hijaab wa madinatl-Allah. It is a study of the use of `ilml-awaa'il in the conceptualization of a house, a community, a quarter and a city.
This excellent poetic song composed by Shaykh Ahmadu Bamba ibn Muhammad al-Bakaai’ is an excellen... more This excellent poetic song composed by Shaykh Ahmadu Bamba ibn Muhammad al-Bakaai’ is an excellent work on the remembrance of death, and the loss of spiritual masters. In it Shaykh Bamba, famous as the Khadim (servant) of the Messenger of Allah, explains the fundamental principles of the spiritual path, its foundations and the essential equipment needed for a disciple who desires to take the arduous inner journey of self-transformation. The founder of the world renown Muridiyya brotherhood, with its center in Touba, Senegal, uses this work to give a precise picture of how a genuine spiritual guide must be. For those who lack a spiritual guide, the Huqqa’l-Bukaai’ paints a poetic ‘cv’ or ‘resume’ for how one really looks. Because, it is rare, and almost impossible to find people alive who meet the standards Shaykh Ahmadu Bamba depicts, it is obvious why he composed this poem. I translated it and embedded pictures of the most important spiritual guides who passed on to the Next world and who had a personal impact upon me as a spiritual disciple. I habitually recite this work of Shaykh Ahmadu Bamba because of the many secrets, but because it reminds me of the many spiritual teachers we have lost. It is said that remembrance of the righteous causes baraka and mercy to descend. It is in this light that I present this poem to our readers.
Uploads
Papers by hei xuanfeng
The Shehu began this succinct work by posing several dialectical questions: He said: “O students who have initiated this dispute and argumentation regarding issues of the science of scholastic theology: [1] first inform me exactly what it is that you are arguing about? [2] by what matter are you disputing? [3] and what has confused your reasons regarding the teachings of the people of scholastic theology to the point where you now find yourselves in this state of fanaticism and blaming others?!” The Shehu went on to delineate that any legitimate dispute has to be based upon domain of truth (daa’irat al-haqq); namely: [1] the judgment of reason (qadiyat al-`aql); [2] the textual evidence of the Qur’an; [3] the textual evidence of an unbroken transmitted prophetic tradition (hadith mutawaatir); or [4] the consensus opinion (ijma`a) of the scholars of the Sunna. Because these four domains constitute decisive evidence, there can be no dispute or refutation in them.
The Shehu clarified that if a person disputes the judgement of reason, then he has abandoned reason. If he disputes the textual evidence of the Qur’an or the textual evidence of an unbroken transmitted prophetic tradition, then he has apostate renounced the religion of Islam. If he disputes the consensus opinion (ijma`a) of the scholars of the Sunna, then he has become a heretic.
The Shehu went on to delineate that in the domain of the doctrine of beliefs there is no room for supposition (dhann) because `aqeeda is established upon proofs of reason (baraaheen `aqliyya) and decisive religious transmission (qawaati` naqliyya). He said that supposition only occurs in the two branches of the religion: jurisprudence (fiqh) and spiritual purification (tasawwuf). It is in the branches where the jurists have disagreements (ikhtilaaf), where these disagreements constitute a mercy since they emerge from scholarly disagreements regarding: [1] the apparent meaning of the Qur’an; [2] the apparent meaning of an unbroken transmitted prophetic tradition; [2] the textual evidence of a narration of a single transmitter (khabr al-ahad); or[3] the ijtihad of a jurists on an issue which the consensus is not unanimous. The Shehu asserted that in these matters of ikhtilaaf, disputation is permissible but only the scholars are qualified to do so. The Shehu delineated that there are only four issues about which disputation and denunciation is lawful; which constitute the domain of falsehood (daa’irat al-baatil): [1] in those teachings which contradict the judgement of reason; [2] in those teachings of the ignorant of the mufasireen and historians who transmit false historical narratives; [3] in the transmission of forged and fabricated prophetic traditions; or [4] in the opinions of those jurists who contradict the textual evidence of the Qur’an and Sunna, the consensus (ijma`a), the fundamental principles (qawaa`id) or sound analogy (qiyas jaliy). Other than these four domains of falsehood, there is no ground for mere students of the religion to delve into disputation. The Shehu finalizes this concise work by asserting that disputation in the religion is not valid for students and it can only be done following the above stipulated requirements. The Shehu said:
“Therefore, if you have understood what has been mentioned, then abandon all forms of disputation; especially those fueled by fanaticism and disputation. As for those debates which seek after the truth, then there is no problem with that. But repent to Allah from argumentation based upon fanaticism. Rather, learn and study what Allah has obligated upon you from the matters of the religion, such as usuul ‘d-deen, and the branches of the outward and the inward (jurisprudence and sufism). Also after that, be preoccupied with learning all the remaining beneficial sciences of the shari`a. This is best for you. For, if you expend your enthusiasm in what you have been ordered and dive deep in the means and objectives of knowledge; then the Truth will not be concealed from you, Allah willing. Rather, you will have piercing insight into every matter of the religion as it is.”
AD-DAALIYYA OF SHAYKH ABDULLAHI DAN FUDUYE`
This is a praise song (madih) or poem (qaseeda) with its ending in the letter “daal” [الدال] in praise of the Prophet, upon him be blessings and peace, by the most erudite of the Bilad’s-Sudan, Shaykh Abdullahi ibn Fuduye`: the Mai Bodinga, Sarkin Gwandu, the Professor Maximus, Chief General of the Military, Secretary of State, Chief Scribe, the Mujtahid Mutlaq in Linguistics, the Master Exegesis, Independent jurist, Formulator of the judiciary, and chief muqaddam and mureed to his brother, his Shaykh, the Light of the Age, the Reviver of the religion, the Sword of truth, Amir al-Mu’mineen SHEHU Uthman Dan Fodio, may Allah engulf both of them in His mercy.
The source of this poem is from four manuscripts from the archive of Mamma Haidara of Timbuktu numbered: SAV_BMH_20593 (manuscript a); SAV_BMH_30396 (manuscript b); SAV_BMH_19617 (manuscript c); and SAV_BMH_18651 (manuscript d); respectively.
The poem was annotated and published in Arabic, Hausa and English by the Sultan of Sokoto, the Honorable Muhammad Saad; in Volume 1 of Shaykh Abdullahi’s collection, pages 245 to 250 [261-266] in the Arabic collection and pages 304 to 311 [324-329] in the English collection. The Arabic is poorly annotated from a single manuscript from the Center of Islamic Studies of the Usuman Danfodiyo University; and it was defectively translated by Abubakar Buba Luwa and was edited by Prof. A.B Yahya. In my examination of this particular manuscript, I discovered many errors; and thus felt the need to re-translate the work in comparison with the ad-Daaliyya of the Shehu. This is because there is a symbiotic relationship between the two ad-Daaliyya’s. By using the four above cited manuscripts from Timbuktu, I was able to come up with a thoroughly annotated copy devoid of the errors of that published in Sokoto.
Shaykh Abdullahi composed two responses to the ad-Daaliyya of his brother, Shehu Uthman. The first ad-Daaliyya of Shaykh Abdullah was composed as a takhmis (تخميس) of the Shehu’s ad-Daaliyya. This poem was composed in 1198 (1784) at the age of twenty. A takhmis is an amplification of an original poem by adding three additional hemistichs preceding the original bayt, as will be seen below.
The key difference of Shaykh Abdullahi’s second ad-Daaliyya and that of the Shehu; is that he only cited the names of the Prophet, ‘Muhammad’ and ‘Ahmad’, may Allah bless him and grant him peace four times; while in the Shehu’s ad-Daaliyya the names of the Prophet are evoked forty times. Another distinction between the two ad-Daaliyya’s is that while the Shehu’s poem is imbued with the miracles of the Messenger of Allah, may Allah bless him and grant him peace and this intense yearning to be in his presence; Shaykh Abdullah’s poem is filled with verses of victory and valor of the Companions of the Prophet, upon him be peace; and martial imagery.
The reason that Shaykh Abdullahi expressed a more pronounced martial theme in this second ad-Daaliyya as opposed to the more spiritual theme of that of the Shehu is because, in 1202 A.H. (1788), the Jamaat led by Shehu Uthman ibn Fuduye` had established a social contract with the pagan Gobir government consisting of five concessions for the Jamaat: [1] to allow the Shehu to invite the people of Gobir to Islam; [2] not to prevent anyone from answering his invitation; [3] to respect every Muslim wearing a turban (the mark of the scholars); [4] to free all political prisoners; and [5] not to burden the subjects with unjust taxes.
This gave the right of the Jamaat of Shehu Uthman ibn Fuduye`, to officially command the good and forbid evil (amr bi’l-ma`ruuf wa nahyi `an al-munkar) and initiate the process of tajdid and social transformation with government support. This ability to initiate social reform is reflected in the second ad-Daaliyya of Shaykh Abdullahi, which addressed collective social needs, rather than individual spiritual needs.
The fact that Shaykh Abdullahi ibn Fuduye` was an absolute mujtahid in the Arabic linguistic sciences, his ad-Daaliyya in praise of the Prophet, has to be of the highest standard in the science of madih. It is this assertion that induced me to study this poem; as a means to understanding the basic principles of Arabic poetic verse. I believe, this beautiful poem in praise of the Prophet, may Allah bless him and grant him peace, can be used as a grid or standard in understanding the science of poetic articulation in Arabic language.
13-15 June, 2023
Kaduna, Nigeria
TOPIC: “Learning, Scholarship and the Tajdid Movements in Africa”:
Shaykh Muhammad Shareef bin Farid
Abstract:
Societal transformation, religious reformation, cultural renaissance, and social revolution all fall under the comprehensive meaning of ‘tajdid’ (renewal) in Islam. The source for this concept is found in the Qur’an and the Sunna. As, for the Qur’an, Allah ta`ala says:
﴿إِن يَشَأْ يُذْهِبكُمْ وَيَأْتِ بِخَلْقٍ جَدِيد * وَمَا ذَلِكَ عَلَى اللهِ بِعَزِيزٍ﴾
“If He desires, He will do away with you and bring a new generation. And this is not difficult for Allah.” [35:16-17]
As for the Sunna, it has been related by Abu Dawud in his Sunnan, al-Hassan ibn Sufyan in his Musnad, at-Tabarani in his al-Awsat, al-Haakim in his al-Mustadrak and others on the authority of Abu Hurayra that the Prophet, may Allah bless him and grant him peace said: “Indeed Allah will raise for this Umma at the head of every century, those who will renew for it the matters of the religion.”
Thus, the idea of social renewal and reform are an innate part of the religion of Islam; and has been the causative factor behind the social development of Islamic societies throughout the world. In Africa particularly, ‘tajdid’ has been the fundamental driving force behind the formation of Islamic polities and states for 14 centuries. In, this paper, I intend to demonstrate that ‘tajdid’ as a principle for social transformation, has been aware of itself and has been carried out by the purveyors of Islamic learning. I will utilize rare Arabic manuscripts from Ethiopia, Sudan, northern Nigeria and Mali, to demonstrate that social reform and societal transformation has been transmitted inter-generationally and across vast regions of the African continent. The ideas of Shaykh Ahmad Zarruq, Imam as-Suyuti, Shaykh Abd’l-Kareem al-Maghili, Shaykh Ahmadu Baba at-Tinbukti, Imam al-Awjali, Shaykh Muhammad al-Wali ibn Sulayman, Shehu Uthman Dan Fodio, Shaykh Ahmad Lobbo, Shaykh Umar al-Futi, Sayyid Muhammad Ahmad al-Mahdi, and Shaykh Muhammad Ma` al-`Aynayn were some of the key transmitters of social reform (tajdid) in Africa that will be discussed in this paper.
In this concise work, the Shehu completely deconstructs the ideas and beliefs of those whose fanaticism in aqeeda drives them to make takfeer; or declare as disbelievers, the common Muslims and those who do not believe and adhere to their fanatical approach to Islamic aqeeda.
The Shehu opens the text by guaranteeing, or disclaiming:
لِيَعْلَمَ النَّاظِرُ فِي هَذَا التَّلِيفِ إِنَّ مَقْصُودِي فِيْهِ إِنْ شَاءَ اللَّهُ تَعَالَى بَذْلُ النَّصِيحَةَ لَهُمْ، وَلَيْسَ مَقْصُودِي فِيْهِ بِهَتْكِ أَسْتَارِهِمْ، وَرَوَى عَطَاءُ بْنُ زَيْدٍ عَنْ تَمِيمِ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((إِنَّ الدِّيْنَ النَّصِيحَةُ! إِنَّ الدِّينَ النَّصِيحَةُ!))، قَالُواْ: "لِمَنْ يَا رَسُولُ اللَّهِ؟"، قَالَ: ((لِلَّهِ وَلِرَسُولِهِ وَلِأَئِمَةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ))، رَوَاهُ مُسْلِمٌ، فَجِئَتُهُمْ بِهَذَا الْكِتَابِ اِمْتِثَالًا لِهَذَا الْحَدِيثِ.
“So that the one who examines this text will know that my objective in it, Allah ta`ala willing, is to unreservedly extend sound counsel to them. It is not my objective in it to expose them. It has been related by `Ata ibn Zayd on the authority of Tameem ad-Dari, may Allah be pleased with him who said that the Messenger of Allah, may Allah bless him and grant him peace said: ‘Indeed, the religion is sincere sound counsel! Indeed, the religion is sincere sound counsel!” They said: “To whom O Messenger of Allah?” He said: “To GOD, to His messenger, to the leaders of the Muslims and the common Muslims among them.” This was related by Muslim. I have come forth with this book imitating and following this prophetic tradition.”
The Shehu arranges this work into five small sections (fusuul):
الْفَصْلُ اَلْأَوَّلُ: فِي بَيَانِ حَقِيقَةِ مَذْهَبِهِمْ.
Section One: Regarding An Explanation of the Truth of Their School of Thought
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ أَنَّ إِنْكَارَنَا عَلَيْهِمْ لَا يَتَعَلَّقُ بِمَا يَقْرَءُونَ فِي فَنِّ التَّوْحِيدِ بِاللُّغَةِ الْعَجَمِيَّةِ، إِذْ هُوَ عَيْنُ مَا فِي كُتُبِ عُلَمَاءِ السُّنَّةِ الْكَلَامِيَّةِ.
Section Two: Regarding An Explanation That Our Objection to Them is Not Connected to What They Study in the Science of Tawheed in Non-Arabic Languages; Since These Books Are the Source of the Books of the Scholars of the Sunna in Scholastic Theology
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ مَوَاضِعِ خَطَئِهِمْ فِي فَنِّ التَّوْحِيدِ.
Section Three: Regarding An Explanation of the Place of Their Errors in the Science of Tawheed
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ إِنَّ كَثِيرًا مِنْ عُلَمَاءِ السُّنَّةِ رَضِيَ اللَّهُ عَنْهُمْ قَدْ اَعْتَنَى بِإِبْطَالِ مَذْهَبِهِمْ.
Section Four: Regarding An Explanation That Many of the Scholars of the Sunna, may GOD be pleased with them Have Endeavored to Show the Falsity of Their School of Thought
الْفَصْلُ الْخَامِسُ: فِي بَيَانِ حُكْمِهِمْ، هَلْ يَصِحُّ إِيْمَانُهُمْ مَعَ تَكْفِيرِهِمْ عَوَامِ الْمُسْلِمِينَ وَكُلِّ مَنْ خَالَفَهُمْ فِي ذَلِكَ أَمْ لَا.
Regarding An Explanation of Their Legal Status: Is Their Faith Sound or Not, Along With the Fact that They Declare as Disbelievers the Common Muslims, and All Those Oppose Them in That.
The Shehu composed this work during the beginning of his jihaad in the central Bilad as-Sudan; and it was composed in order to defend the common Muslims from being declared disbelievers; and thus, justify fanatics seizing them and their wealth.
The Naseehatu Ahl’l-Arkaan is extremely relevant today where so-called Salafists and some of their antagonists among the Asharites are swift to make takfeer of one another and anyone among the common Muslim or scholars who do not follow their specific narrative in the doctrines of Islamic belief.
In transcribing the text into standard Arabic script, I am using two extant copies of the work; both of which are from the archives in Timbuktu. One from the archive of Muhammad Haidara and the other from the archive of Abou Bakar ben Said.
In addition to transcribing this succinct work, I am editing it, annotating it and referencing each citation which the Shehu cites. Allah willing, it will be the third Arabic publication of the Sankore` University Press, to hit the cyber multiverse, soon...
...so stay tuned!
This concise work is an antidote to extremism, fanaticism and intolerance in `aqeeda (beliefs), jurisprudence (fiqh) and spiritual purification (tasawwuf); and delineates that the religion of Islam is easy and facilitating.
The Shehu covers seven important issues in the Tarweeh in the form of questions and answers:
First Issue: What is the belief (al-imaan) that is sufficient in applying judgment in this world’s life?
Second Issue: What is the Divine Unity (tawheed) with which one cannot be redeemed in the Hereafter except by means of it?
Third Issue: What is that faith (al-imaan) which entitles the servant to attain Paradise?
Fourth Issue: Which is the simplest aspect by which one can achieve the perfection of faith (kamal ‘l-imaan) in the easiest fashion?
Fifth Issue: Is distinguishing what is obligatory (fard), sunna and what is commendable (fadeela) a prerequisite in the soundness of worship (sihat ‘l-`ibaada) or not?
Sixth Issue: What is obligatory for the responsible person to know and perform from the religion?
Seventh Issue: Is it possible to object (yankar) to those who neglect what there is difference regarding its obligation or performs what there is a difference regarding its prohibition, or is there no objection to it?
As for what follows: The poor servant who is in desperate need of the mercy of his Lord, the Praiseworthy and Glorious, Muhammad Shareef Bin Farid, may Allah forgive his wayward sins and cause him to die upon the words of the Kalima’t-Tawhid, Praise be to God who raised the science of Divine Oneness over every science and made knowing it an obligation for every accountable person. May peace and blessings be upon the Master of Messengers and the Seal of the Prophets. Prophet Muhammad and upon his family and his companions,
This is my explanation, commentary and editing on the book “The Immense Sunlight of the Brotherhood that will Illuminate the Fundamentals of the Religion” by the Commander of the Faithful, my master Shaykh Uthman Ibn Fodio Muhammad ibn Uthman, known as Ibn Fodio’, may Allah engulf him with His mercy, Amen. I wrote it asking for the blessing of Shaykh Uthman Ibn Fodio and hoping to enter among those whose good deeds do not cease after death. And I named it the Diya al-Bayan from the Shams al-Ikhwan by the Nur al-Zaman, Shaykh Ibn Fodio Uthman. We ask Allah the Compassionate and Generous to make it sincere for His Face, Allah the One who Assists, and to make it in the Hereafter a deed acceptable to the Most Merciful, for he is sufficient for me and in Him do I rely.
In my explanatory comments where I use the words: “The author, the Shaykh, may God have mercy on him,” I refer to Shaykh Uthman Ibn Fodio himself, and I say with high authority, on the authority of my Support and Authority , Shaykh Muhammad Al-Amin Ibn Adam Karianga Ibn Muhammad Tukar, on the authority of his father, Sheikh Adam Ibn Muhammad Tukar ibn Muhammad Sambo, on the authority of Shaykh Musa Al-Muhaajir On the authority of the knower, Shaykh Ali Dinbu ibn Abi Bakr, my teacher, on the authority of the author, Nur al-Zaman, Mujaddid’d-Deen Imam of the Awliya Saif’l-Haqq, Commander of the Faithful, Shaykh Uthman Ibn Fodio Muhammad ibn Uthman bin Saalih, may Allah Almighty have mercy on him.
Shaykh Uthman Ibn Fodio compiled this book on Thursday after the noon prayer on the 19th of Jumada al-Awwal in the year 1228 AH [corresponding to May 19, 1813 AD]. In this year, the sheikh was in Sifawa and this is the time in which Shaykh Uthman Ibn Fodio retired from active rule. So the shaykh divided the Sokoto state into two parts: he divided the east to his son, Muhammad Bello Ibn Shaykh Uthman Ibn Fodio, and the west to his brother Abdullahi Ibn Fodio. Thus, the Shams al-Ikhwaan was composed while the Caliphate was still being consolidated.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَأَلِهِ وَصَحْبِهِ وَسَلَّمَ
In the name of GOD, the Beneficent, the Merciful; may GOD send blessings upon our master Muhammad, his family and Companions and give them peace.
قَالَ الْعَبْدُ الْفَقَيرُ الْمُضْطَّرُ لِرَحْمَةِ رَبِّهِ عُثْمَانُ بْنُ مُحَمَّدٍ بْنِ عُثْمَانَ، الْمَعْرُوفُ بِاِبْنِ فُودُيَ، تَغَمَّدَهُمْ اللَّهُ بِرَحْمَتِهِ آمِينَ، اَلْحَمْدُ لِلَّهِ اَلَّذِي اَنْعَمُ عَلَيْنَا بِنِعْمَةِ الْإِيْمَانِ وَالْإِسْلَامِ وَهَدَانَا بِسَيِّدَنَا مُحَمَّدٍ عَلَيْهِ مِنَ اللَّهِ تَعَالَى أَفْضَلُ الصَّلَاةِ وَأَزْكَى السَّلَامِ، أَمَّا بَعْدُ فَهَذَا التَّأْلِيفُ:
Says, the poor servant in dire need of the mercy of his Lord, Uthman ibn Muhammad ibn Uthman, famous as Dan Fodio, may GOD engulf him in His mercy, Ameen.
All praises are due to GOD, who has favored us with the favors of Iman, Islam; and has guided us by means of our master Muhammad, upon him from GOD, be the best blessings and most perfect peace. To continue: this book is called:
شَمْسُ الْإِخْوَانِ يَسْتَضِيئُونَ بِهِ فِي أَصُولِ الْأَدْيَانِ
The Sun of Fellowship by Which the Foundations of Religion Are Illuminated
وَيُنْحَصِرُ فِي مُقَدِّمَةٍ وَخَمْسَةِ فُصُولٍ وَخَاتِمَةٍ
:It is condensed into an introduction, five chapters and conclusion:
اَلْمُقَدَّمَةُ: فِي بَيَانِ أَحْكَامِ الشَّرْعِ مَبْنِيَةٌ عَلَى الْظَّوَاهِرِ
Introduction: On An Explanation That the Judgment of the Divine Law is Constricted Upon What is Apparent
اَلْفَصْلُ الْأَوَّلُ: فِي بَيَانِ التَّدْرِيجِ فِي طَلَبِ فُرُوضِ إِيْمَانِ الْعِلْمِ الْمَعْرُوفِ بِقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: ((طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ)).
Chapter One: On An Explanation of Progressively Learning the Obligations of Faith in Knowledge; Known by His Saying, Upon Him be Blessings and Peace: "Seeking Knowledge is Obligatory Upon Every Muslim"
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ مَا مَنَّ اللَّهُ بِهِ عَلَى النَّاسِ مِنْ اَعْطَائِهِمْ أَسْبَابِ مَعْرَفَةٍ اَلَّتِي هِيَ الْفِطْرَةِ وَالْمَشَاهِدَةِ وَالتَّوَاتِرِ وَالنَّظَرِ وَالضَّرَّرِ
.Chapter Two: On An Explanation of What GOD Has Favored Humanity With By Giving Them the Causative Factors of Knowledge; Which Comprise of Natural Instinct, Direct Witnessing, Unbroken Chains of Transmission, Intellectual Reflection and Dangers
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ عِلْمِ أُصُولِ الدِّينِ وَالْفَرْقِ بَيْنَهُ وَبَيْنَ عِلْمِ الْكَلَامِ، وَبَيَانِ وُجُوبِ أَخَذِ الْعَقَائِدِ مِنَ أُصُولِ الدِّينِ مِنَ الْقَرْآنِ الْعَظِيمِ، وَأَنَّ اللَّهَ تَعَالَى قَدْ أَثْبَتَهَا مِنَ الْقُرآنِ الْعَظِيمِ.
Chapter Three: On An Explanation of the Science of the Foundation of Religion; the Distinction Between It and the Science of Scholastic Theology; An Explanation of the Obligation of Taking Doctrines of Belief of the Foundations of Religion From the Mighty Qur'an; & That GOD the Exalted Has Established These in the Mighty Qur'an
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَثْبَتَ أَصُولَ الدِّينِ أَيْضًا فِي سُنَّتِهِ.
Chapter Four: On An Explanation That the Prophet, May GOD bless him and grant peace Also Established the Foundations of the Religion in His Sunna
اَلْفَصْلُ الْخَامِسُ: فِي بَيَانِ قَوَاعِدِ عِلْمِ الْكَلَامِ اَلَّتِي لَا بُدَّ مِنْ تَعْلَّمِهَا لِمَنْ يُرِيدُ الدُّخُولَ فِي قَرَاءَتِهِ.
Chapter Five: On An Explanation That the Principles of the Science of Scholastic Theology Which is Necessary To Learn For the One who Desire to Enter into Its Study.
خَاتِمَةٌ فِي بَيَانِ الْفَسَادِ لَا يَعُمُّ عَقَائِدَ الْعَامَّةِ إِلَى قِيَامِ الْساعة
Conclusion: On An Explanation That Corruption Does Not Become Prevalent Among the Doctrines of the Common People Until the Establishment of the Hour
Chapter One: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Father, may Allah ta`ala be pleased with him.
Chapter Two: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Mother, may Allah ta`ala be pleased with him.
Chapter Three: On the Chain of the Spiritual Guides Up to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Four: On the Chain of the Madh’hab of Tasawwuf Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Five: On the Chain of Word of the Shahaada Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Six: On the Chain of the Sufi Cloak Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Seven: On the Methodology of Performing the Litany of the Chain to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Eight: On the Methodology of Making Intermediacy With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Nine: On the Advantage of Those Who are Affliliated With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Ten: On Some of the Poetic Songs of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him; Which Bring Sensory and Spiritual Comfort to the Hearts; Concerning Those Who Are His Disciples Until the Day of Judgment; and the Poetry He, may Allah ta`ala be pleased with him Composed in Praise of them.
This Divine Transcendence (tanzeeh ilahiyya) of GOD is diametrically opposed to any idea of resemblance (tashbeeh) to creation and negates the false idea that GOD can be incarnate in celestial bodies, such as the sun, moon, stars, black holes or dark matter; or incarnate in creatures, such as Angels, djinn, animals, rivers, trees, stones, human beings or their ancient ancestors.
Allah ta`ala absolutely negates having wives, children, consorts, assistants or helpers throughout the Mighty Qur’an and affirms that a Muslim by definition is one who does not associate any created thing with GOD. The doctrine of belief (aqeeda) which every one of the 124,000 Prophets, and the 313 Messengers from among them taught was that Allah exists and his existence is Eternal. There is no first-ness to GOD and no last-ness to Him. There is no beginning or end to GOD’s existence.
Allah ta`ala is Absolute Light and did not create Himself out of non-existence; nor did He create Himself out of triple darkness; because He was always Light and He is as He was in everlasting eternity without beginning or end.
There is nothing in creation in the unseen or seen which is like Him. He, Allah ta1ala has neither corporeal body nor direction, since He was before time and place; and He is now as He was. Nor can time or place or the attributes of time or place be attributed to Him, since He created them from pure non-existence.
Allah, GOD, is independent of place and agent, for He is not coerced by the righteousness of the righteous or the evil of the sinner. Allah, GOD, is one in His essence, His attributes and His actions. Nothing in creation has innate actions of itself. Fire does not burn. Food does not satisfy. The knife does not cut.
All phenomenal actions in creation are in fact the acts of Allah ta`ala which He does with its creation not by means of them; since He alone created creation and their actions and He does whatever He wills. He is omnipotent over every possibility, which does not exist, which cannot exist except by the will of the All Knowing who is never ignorant of anything. He is the Living who will never die. He is All Hearing of every existent thing, but without audio instruments. He is All Seeing of every existent thing, but without ocular instruments; since His very Essence is Seeing and Hearing. He is a Speaker without tongue or sound and He brings into existence all things by His command: “Be!”; and all things come into existence by His omnipotence and wisdom. Nothing in creation is obligatory upon Him to do. All rewards are in His bounty and punishment is by His justice.
This is the doctrine of GOD’s transcendence which was brought by every Prophet and Messenger; and this is the doctrine of belief that we African Muslims adhered to throughout the long history of Islam in the African continent. Never did our African Muslim ancestors associate deities, such as the sun, the moon, the stars, the constellations, the rivers, the oceans, trees, mountains or stones with the Absolute Being. The African Muslims on entering under the banner of Divine Unity of LAA ILAHA ILLA ALLAH, abandoned worship of their ancestors, and fetish djinn; and entered into Islam completely.
Even when our African Muslim ancestors were kidnapped and human trafficked into the western hemisphere, they held strictly to the Divine Unity of GOD and His Oneness until eventually, the barbarism of slavery and the man-worshipping Europeans who enslaved them eradicated the belief in the One Omnipotent GOD from their hearts. As the Bible prophesied that we called upon the false man-worship of our captors and the pure transcendent belief and knowledge of the One GOD was stripped from our hearts.
The Tawfeeq al-Muslimeen was composed by Shehu Uthman ibn Fuduye, as he states in its conclusion, on the 5th of Jumad’l-Akhir in 1228 A.H. (June 18, 1813 C.E.); while he was in Sifawa. This was the tenth year of the hijra of the Jamaat of the Shehu from Degel; and it was the most productive intellectual period in the life of the Shehu, when he composed his most forward looking researches. As the title of the text indicates, it concerns the legal rulings regarding the ‘madhaahib’ (legal schools of thought) of the ‘mujtahiduun’ (the scholars of independent judgment). The Shehu arranges the text into fourteen chapters in the form of questions and answers, in which he covers the entire scope of the legal schools of thought (madhaahib) in Islam.
Thus, the Tawfeeq al-Muslimeen was composed by the Shehu in order to evidence that Muslims should adhere to the schools of thought of the mujtahid Imams of the Umma; but also that the adherence to their schools of thought should be ‘open ended’, in the since that the differences of the schools of thought, while they constitute a mercy, they are not a part of the infallible conclusive Divine law (shar`ia qaati`a ma`suuma). The only aspect of the schools of thought that are infallible, conclusive and obligatory to adhere to is their consensus (ijma`). This is because the Messenger of Allah, may Allah bless him and grant him peace said: “My Umma cannot agree upon an error.” This means that the people of knowledge capable of making ‘ijtihaad’ cannot agree on an error, and thus the consensus of their schools of thought are included within the conclusive infallibility of the shari`a.
After reading this the reader will assume that the Shehu believed in the abandonment of all the schools of thought similar to the so called Salafist; however below in the tenth issue of the Tawfeeq al-Muslimeen, the Shehu says the following: “Withdrawing (al-khuruuj) from following all the schools of thought is forbidden (haraam), rather it is unlawful (fisq) because it is exceeding (kharq) the limits of the consensus (al-ijma`).”
It is because the Shehu saw himself and his reform movement as the precursor and heralder of the Awaited Mahdi, his approach to the legal schools of thought of the mujtahid Imams was expedient and open ended, with the understanding that they will eventually be rescinded. This is a delicate point regarding Shehu Uthman ibn Fuduye`’s understanding and approach to the different legal schools of thought which many modern scholars and academics have failed to grasp; leaving many to assert that the Shehu remained Maliki and others to assert that he had abandoned all the schools of thought, and had become a Salafist. The reality is that the Shehu had attained the level of mujtahid where he knew the legal sources of all the different legal schools of thought and utilized them in passing legal decisions. While this legal approach was unique it was not novel as the Tawfeeq al-Muslimeen substantiates.
CONTENTS:
One: What is the Legal Judgement of the Schools of Thought of the Mujtahideen?
Two: What is the Legal Judgement of One Who Follows Them?
Three: What is the Legal Judgement of Adherance to a Particular School of Thought From Them?
Four: What is the Legal Judgement of Non-Adherance to a Particular School of Thought From Them?
Five: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them Under Any Circumstances?
Six: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them However in Certain Issues?
Seven: What is the Legal Judgement of Merging the Schools of Thought Which is Called the Concoction of Imitation (talfeeq’ t-Taqleed) in the Issues of Disagreement (khilaaf)?
Eight: What is the Legal Judgement of Choosing the Strongest Within the Schools of Thought?
Nine: What is the Legal Judgement of Choosing the Weakest Within the Schools of Thought?
Ten: What is the Legal Judgement of Withdrawing From All the Schools of Thought?
Eleven: What is the Legal Judgement of Adherance to a Particular School of Thought in the School of Thought of Imam Malik, (may Allah be pleased with him) Specifically – Is It Obligatory or Not?
Twelve: What is the Legal Judgement of Transfering From One School of Thought to Another in an Issue Within the School of Thought of Our Imam Malik (may Allah be pleased with him) Specifically – Is it Permissable or Not?
Thirteen: What is the Number of the Foundational Principles of Our Imam Malik, (may Allah be pleased with him)?
Fourteen: What is Our Chain of Authority (sanad) in the Jurisprudence (fiqh) of Our Imam Malik, (may Allah bless him and grant him peace)?
Sultan Muhammad Bello ibn Shehu Uthman Dan Fodio said that it was during this period that his father was concerned with refuting the delusions which some students had concocted regarding the science of scholastic theology (`ilm al-kalaam). They falsely claimed and spread among the common people that whoever was not preoccupied with the study of tawheed in the manner which they had studied, then he was a disbeliever.
During 1784 there had emerged a cadre of students of scholastic theology who claimed that it was obligatory for the common people to know and articulate the evidence using their specific technical language. However, the Shehu refuted this false assumption in his Haqeeqat al-Iman wa’l-Islam where he said: “Further, no one among the common of the Muslims should be declared disbeliever, due to their lack of knowledge of the evidence of the foundations of the doctrines of belief. This is because whoever has articulated the two testimonies of faith (shahadatayn) and believes in it whole heartedly; then this will suffice. For, his faith is sound, and he should be considered among the people of the Qibla and the people of Paradise. This is the sound view upon which the majority of the scholars uphold; as Abd’s-Salaam ibn Ibrahim al-Laqani said in his Fath al-Majeed.”
So, the Shehu was able to defend the doctrines of belief of the common Muslim, by protecting them from being declared disbelievers due to their inability to articulate the proofs of scholastic theology. However, not being satisfied with the common Muslims being left in their state of blind following (taqleed), the Shehu then composed this work which is before you: The Spiritual Ascension of the Common Muslim To Understanding the Science of Scholastic Theology.
This work, as its title clearly indicates, was written for ‘the common Muslim’. Who or what is ‘the common Muslim’? In his Fath al-Basa’ir, the Shehu divided the Muslim community into three major groups, excluding the mujtahiduun (the scholars of independent judgment): [1] the scholars; [2] the intermediate students; and [3] the common people. He said: “Ahmed az-Zarruq said in his `Umdat'l-Murid as-Saadiq after mentioning the words of Allah ta`ala; "Say: this is My way, I call to Allah by way of insight; I and those who follow me."... this is an explanation that insight through investigation and research (tabassura) in the deen is a firm foundation from among the foundations of the deen. Whoever takes the matters of the deen from his on ignorant opinion (raiyihi fi `amaaya) is not a follower of the Lawgiver. However, people are three kinds, (meaning after the mujtahids). [1] The scholar (`aalim) who is well established in his researched insight from taking issues by seeking after the proofs, (that is if he is not a mujtahid). [2] The intermediate student (al-mutawassit) between the scholar and the common person. It is not correct to follow him except for the one who has researched insight into his affair (tabassara fi shaanihi). It is also binding upon him to make known from the shari`a that which he is following. Further, one cannot take from him whose knowledge from the fundamental principles of the shari`a is vague (yaabaahu). This is because it is not permissible for anyone to overstep his own knowledge (yata`addaa `ilmahu) and do not depend upon one whose knowledge is not known. [3] The common person (`aamiyun), it is only appropriate for him to stop with that in which there is no doubt concerning its reality (maa laa yashuku fi haqeeqatihi) from the commands of Allah and His remembrance. He should behave earnestly in that which he has no doubt about. If he is not like this, then he is merely one who makes jest and toying in his religion. So, realize!”
So, this work was written for the common Muslim in order elevate their knowledge and discourse regarding the essentials of scholastic theology in order to move them from the status of commonality to being an intermediate student (mutawassit) to being one knowledgeable of the basic fundamental science of scholastic theology. This is what is meant by his title ‘the Spiritual Ascension.’
The language of the text is simple and the Shehu avoids utilizing many of the difficult technical words developed within the science of scholastic theology, in order to give the common Muslim a ‘buraq’ (heavenly mount), a spiritual escalator or elevator, so to speak; with which they can ascend to the understanding Knowledge of GOD. This work, The Spiritual Ascension of the Common Muslim does exactly what Waziri Junayd said about the Shehu in his Tuhfat ‘l-Ikhwaan
“The Shehu removed the obscurities and errors
from the servants and helped them obtain spiritual states.
He illuminated the most remote regions and clarified
the paths of guidance for people and elucidated them.
He stood up with the Truth and corrected perceptions
until falsehood found that it had no traces.
The mysterious sciences step by step
he disseminated it in a magnificent manner.
He was an imam in the transmitted sciences and realize
he was a complete slave and ascetic, so be astute!”
Shaykh Muhammad Shareef bin Farid
A little before breaking fast,
Tuesday, 25th Ramadan, 1443
Bamako, Mali
This concise work is one of the most important of books on the science of Divine Unity composed by Shaykh as-Sanusi. The Shaykh received the text in a dream vision taken from the Guarded Tablet written in ink made of white pearl. This is an indication of the universal acceptance of this work as a source book for the science of Divine Unity.
The as-Sughraa is a beneficial abridgement of all the doctrines of belief regarding the science of Divine Unity of GOD that obligatory for every responsible person know and believe. Shaykh as-Sanusi begins the book by citing the prerequisite judgment of reason by which one can know GOD; and ends the book clarifying that the most fundamental way that a servant can know GOD is by drowning himself in the remembrance of the two divine testimonies of LAA ILAHA ILLA ALLAH MUHAMMADUR RASUULULLAHI until it intermixes with his blood and body leaves its impact upon the heart and secret.
Shaykh al-Mallali said about the importance of the as-Sughraa: “It is among the most significant books composed upon doctrines of belief (`aqaa’id). No book on doctrines of belief equaled it either by those composed before it or after it.”
Among the miracles regarding this work, the Umm al-Baraaheen or the al-`Aqeeda as-Sughraa, is that once observed the Guarded Tablet in his sleep; and it was said to him: "Choose from it whatever you want." Then he thought to himself that he would choose that with which he can instruct humanity and by which they can attain an excellent ending. He then sought it out and the only thing he found was this book (meaning the as-Sughra); so he chose it. It is said that he was shown it in a cylinder of the Throne written with ink made of pearl; and then memorized it.
Among his miracles associated with his al-`Aqeeda as-Sughraa also is that one day he was sitting with some of his disciples studying the as-Sughraa, when a sudden movement was seen scurrying towards the Shaykh. Some of his disciples became frightened and fled; while others were too ashamed to flee the presence of the Shaykh. When the movement reached the Shaykh, they discovered what seemed to be a snake. It came near the feet of the Shaykh, opened its mouth and the Shaykh wrote something and cased it to the snake. Then the snake returned to where it came. His disciples then asked: “Was that a snake?” He said to them: “That was not a snake. It was an envoy from the djinn who came in order to study this book, due to its melodiousness.”
Shaykh as-Sanusi composed a commentary upon the as-Sughraa which he called Sharh as-Sughraa. He then composed a commentary upon that commentary called Sharh Sughraa as-Sughraa. His chief disciples Shaykh Muhammad ibn Umar al-Mallali and Shaykh Ahmad ibn Aghadir both composed commentaries upon the as-Sughraa.
One of the signs of the importance that the as-Sughraa played in the intellectual life of scholars in the Muslim world is the amount of times this work was commented upon by scholars inter-generationally and across vast regions of the Umma. For example, Shaykh Abu’l-Abbas Ahmad ar-Raashidi [d. 951 A.H.] Shaykh al-Hassan ibn Mahdi az-Ziyati al-Maghari [d. 992 A.H.] composed marginal notes on the as-Sughraa. Shaykh Abu’l-Abbas Ahmad al-Manjuur [d. 995 A.H.] composed his famous al-Hashiyya al-Kubra upon the as-Sughraa. The immense ascetic of Sus al-Aqsa, Shaykh Muhammad ibn Mahdi ad-Dir`iy al-Jaraari [d. 1006 A.H.] composed a concise commentary upon the as-Sughraa.
The reformer of the 10th century hijra, Shaykh Ahmad Baba ibn Ahmad at-Timbukti composed a detailed commentary upon the as-Sughraa when he as captivity in Merrekesh. Shaykh Ahmad ibn Muhammad ar-Rahwani composed his al-Ghaneema al-Kubraa Bi Sharhi al`Aqeedat ‘s-Sughraa. The immense saint of GOD originally from the city of Djenne, and who settled in the city of Timbukti, Shaykh Muhammad Baghyuyu ibn Muhammad ibn Abu Bakr al-Wangari also composed a versification of the as-Sughraa of as-Sanusi, which became famous throughout the Bilad as-Sudan.
In the 18th century C.E., Shaykh Abdullahi Dan Fodiyo composed a versification of the as-Sughraa and his brother, the famous Shehu Uthman Dan Fodiyo composed a work defending the ideas of Shaykh as-Sanusi, in his work called Kitaab Ruju` as-Shaykh as-Sanusi `An at-Tashdeed Fee at-Taqleed. Shaykh Abdullahi Dan Fodiyo pointed out in his `Ida an-Nusuukh that the works of the Shaykh Muhammad ibn Yusef as-Sanusi were among the fundamental books of doctrines of belief studied and taught throughout the Bilad as-Sudan. He said: “I also took from him (Shehu Uthman Dan Fodiyo) the science of Divine Unity (at-tawheed) from the books of Sanusi, their commentaries and from other works. It was rare that a book of tawheed made it to our country and I knew about it that we did not copy it from him.”
In short, the as-Sughraa of Shaykh Muhammad ibn Yusef as-Sanusi, along with his companion works: the al-Wustaa, the al-Kubraa and his commentaries upon them were the most important works on the science Divine Unity (tawheed) and scholastic theology (`ilm ‘l-kalaam). The Sankore Institute of Islamic-African Studies is honored to present to the reader this edited and annotated copy of the Umm al-Baraaheen (the Mother of Proofs) or al-`Aqeedat ‘s-Sughraa (the Small Doctrine) of the Qutb the Knower of Allah, Shaykh Muhammad ibn Yusef as-Sanusi al-Hassani at-Tilimsani.
Shaykh Muhammad Shareef bin Farid
Saturday, 26th Sha`baan, 1444 (3-18-2023)
Bamako, Mali
رَفْعَ مَنَارِ الْحَقِّ بِذِكْرِ سِيرَةِ مُقَارِنَة لِسَيْفِ الْحَقِّ
(Raising the Lamp of Truth by Mentioning the Harmonious Biography of the Sword of Truth).
(The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany)
A Commentary Upon the Kitaab Wird Sayf al-Haqq of Shehu Uthman Dan Fodio
This gloss composed as endnotes is an annotation and explanation of the Kitaab’l-Wird of Shehu Uthman Dan Fodio: Light of the age; the complete mujaddid of the 12th century hijra; the 11th Righteous Khalif; the Imam of the Awliyya; the Sword of Truth; and herald and forerunner of Imam al-Mahdi (alayhimaa as-salaamu); may Allah engulf him in His mercy Ameen.
This Book of Litany is the wird which the Shehu gave to anyone desiring (mureed) to be guided by his unique suluuk (spiritual methodology). Members of the Jamaat of the Shehu in the U.S.A. repeatedly requested me to compose a book clarifying the meanings and secrets of this work; and after making istikhaara, I composed this in order benefit them and those mureeds who desire to follow the unique Path of the Shehu.
The sufi sages say: “The person without a wird (litany) is a qird (rogue monkey).” Thus, I have named this commentary Izaalat Dhameem Khisaal al-Qird Bi Iktishaaf Anwaar Kitaab al-Wird (The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany).
My intent in writing this commentary is to clarify that the objective and intent that the Shehu had in composing this small work was in order to confirm that he had established his own unique Tareeqa within the Turuq of the Sufis.
I realize that this assertion has gone largely uncontested or even examined in academia. In its dusty halls, regional experts assert that the Shehu was a Qaadiriyya; or that he was, at most a master of the Shadhaliyya, the Khalwatiyya and the Mahmudiyya Paths as well. However, among the traditional scholars who inherit from the Shehu through lineage and knowledge, there has always been this assertion that the Shehu initiated his unique Path; and that this work, which some scholars called “Lamaa Balaghtu” (Once I Attained); is the formal declaration of that fact.
My teachers, such as Shaykh Muhammad al-Amin ibn Adam, Shaykh Muhammad Bello ibn Abdullahi, Shaykh Abu Bakr Basambu ibn Umar, Shaykh Muhammad Bello ibn Abd’r-Raaziq, Shaykh Ibrahim ibn Uthman, Shaykh Umar ibn Ahmad Zaruku and Shaykh Muhammad al-Amin Bo’yi; all attested to the fact that the Shehu not only inherited the lights and stations of the Sultan of the Awliyya, Abd’l-Qaadir al-Jaylani; but that he also inherited the lights and stations of Shaykh Ahmad ar-Rufai`, Shaykh Ibrahim ad-Dusuqi and Shaykh Ahmad al-Badawi; considered the four awtaad (pillars) of the circle of the Alwiyya.
The third Amir of Gwandu, Shaykh Ibrahim al-Khalil ibn Shaykh Abdullahi Dan Fodio, who was one of the disciples of the Shehu that had attained spiritual mastery (mushayyikha), said in his Tanbeeh al-Ghaafileen that the Shehu was the fifth element of the four components of the perfected awliyya: al-Jaylani, ar-Rufai` al-Badawi and ad-Dusuqi. Just as these four sages established unique spiritual methodologies whose schools of thought were named after them. Similarly, Shehu Uthman Dan Fodio laid the foundation for a new school in practical and theoretical sufism, constructed upon a unique methodology of spiritual discipline and developed an inimitable .launching pad for gnosis of the Absolute Being.
This work, Kitaab al-Wird, sometimes called Wird Sayf al-Haqq, basically discusses two major spiritual openings (futuuh) and unveilings (mukaashif) that occurred in two time periods in the Shehu’s life: the first at the age of thirty-six and the second at the age of forty and some months.
The first spiritual opening heightened his physical body and enhanced his natural abilities. It was then that he first discovered the wird (litany) that was transcribed in a kind of nano-script with the Pen of the Divine decree on his fifth rib on his right side. The second spiritual opening gave him arrival, designation, being given the Sword of Truth, being named the Imam al-Awliyya (the Leader of Sages); and it was then that he was instructed to disseminate the wird that he previously saw transcribed in his body. Both spiritual unveilings involved the wird or litany.
Both spiritual openings occurred for the Shehu as a result of abundant and prolonged periods of sending blessings and peace upon the Prophet, may Allah bless him and grant him peace. Both, his son, Sultan Muhammad Bello and his son-n-law Waziri Uthman Gidadu ibn Muhammad Layma narrated the accounts of these openings and described them as the same kinds of spiritual unveilings which the founders of new Sufi spiritual orders experienced; such as Shaykh Ahmad ibn Idris of the Idrisiyya, Shaykh Muhammad Uthman al-Murghani of the Mirghaniyya, Shaykh Ahmad at-Tijani of the Tijaniyya, Shaykh Muhammad al-Mahdi as-Sunusi of the Sunusiyya and Shaykh Ahmadu Bamba of the Muridiyya.
Shehu Uthman Dan Fodio, accomplished the same achievements that these awliyya did, but in addition; Allah ta`ala granted him success in establishing a sovereign social order where he was able to implement his ideas of social transformation (tajdeed). Allah willing, this annotation and commentary, will bring out the evidences which corroborate the assertion that the Shehu was the founder of a specific Tareeqa and the initiator of a unique methodology in this ancient spiritual path (suluuk).
Not only is this Kitaab’l-Wird the most concise means of drawing near to Allah ta`ala, but this succinct work is also a key (miftaah) to all the sciences obligatory for the responsible servant to know and act upon. This can only be understood by shinning the light of Quranic exegesis upon these verses which clarify the sciences of the religion in detail.
Allah willing, this annotation and commentary will do just that. Whoever memorizes these verses and understands their exegesis will comprehend the individual obligations in general; and will thus be an `alim (basic scholar).
Thus, the Kitaab’l-Wird of Shehu Uthman Dan Fodio, is not only a litany to be recited in order to attain spiritual openings, but it is also a source book for `aqeeda (beliefs/IMAN), fiqh (jurisprudence/ISLAM) and tasawwuf (spiritual purification/IHSAN).
Because the Shehu made this text available to the general public is proof that he wanted it to be taken as a general litany for the Umma of Muhammad, (may Allah be merciful to them with an all-encompassing mercy). It is with this intention and objective that we, at the Sankore Institute of Islamic-African Studies International (SIIASI – www.siiasi.org), present this work, with the hope that whoever comes across this work will take it as their litany and be connected to the one African sage who said that his tajdeed (social transformation) and jihaad (spiritual and military struggle) will not cease until it reaches the Coming Man, Imam al-Mahdi.
I read this work, the Kitaab al-Wird more times than I can count with at least four different African scholars; but my main teacher with whom I received idhn for this work was my teacher, Shaykh Muhammad al-Amin ibn Adam; who received it from his father Shaykh Adam Kari`angha ibn Muhammad Tukur; who received it from Shaykh Musa al-Muhajir; who received it from Shaykh Ali Dinba ibn Abi Bakr Mallami; who received it from its author, Amir’l-Mu’mineen, Sayf al-Haqq, Imam al-Awliyya, Nur az-Zamaan, and Mujaddid ad-Deen – SHEHU UTHMAN DAN FODIO; may Allah ta`ala engulf all of them in His mercy and benefit us by means of their baraka. May Allah show you and I the truth as truth and help us to follow it and show us falsehood as falsehood and help us to avoid it.
Commanding good and forbidding evil is one of the distinguishing marks of the Umma of Muhammad, upon him be blessings and peace. Allah ta`ala says: “You are the best nation raised up for the benefit of humanity; you command the good and forbid evil; and you believe in GOD.” [3:110]
The commanding of good and forbidding evil is the most immense axis in the reform and correction of this world and the religion. The reason behind GOD sending the Prophets and Messengers to the world was in order to command the good and forbid evil.
The meaning of commanding good is enjoining what GOD has obligated upon humanity; such as belief in GOD, His Divine Unity and Divinity, adherence to His messengers, establishing the prayers, giving charity and the remainder of religious obligations. Commanding good also means reforming the social conditions of the people; such as taking care of the destitute, assisting the oppressed and establishing social justice.
The meaning of forbidding evil is prohibiting what GOD has forbidden humanity; such as disbelief in GOD, polytheism, rejection of the His messengers, abandoning worship of Him and neglecting the remainder of the religious obligations. It also includes challenging social corruption and injustice.
Commanding good and forbidding evil begins with the inner heart, is manifest on the tongue and is implemented by the hands; and this includes the necessity of taking up arms in defense of good and in order to prevent evil.
The Book of Commanding Good and Forbidding Evil was composed by the Shehu Uthman Dan Fodio around 1797, after he attained the station of mujtahid (a scholar capable of independent judgment). During this period the Shehu had developed at network of scholars, clerics and students of knowledge that stretched throughout the seven Hausa states; and included scholars and students as far east as Dar Fur, and as far west as Futa Toro in the Senegambia region as well as the cities of Timbuktu, Djenne, Mopti and Massina.
A Hausa poem describes the social reform which Shehu Uthman Dan Fodio ignited throughout the Sahel of Africa:
“Verily a cloud has settled on Allah’s earth
A cloud so dense that escape from it is impossible.
Everywhere between Kordofan and Gobir
And the cities of the Kindin (Tuareg)
Are the settlements of the dogs of the Fellata
Serving Allah in all their dwelling places . . .
In reforming all the districts and provinces
Ready for the future bliss
So, in this year of 1214/1799 they are following their beneficent theories
As though it were time to set the world in order by preaching.”
The Shehu described the responsibilities of each of these “Callers to GOD” in his Ihya as-Sunna where he said: “Realize that it is incumbent upon every scholar not to remain silent in these times because innovations have appeared and spread. In the Prophetic tradition it says: ‘When trials and tribulations become manifest and the scholar remains silent, then on him is the curse of Allah." Everyone who remains at home these days or wherever he may be, is not free from reprehensible deeds by being unconcerned in guiding the people, teaching them, and urging them to do the good.
Most of the people are ignorant of the shari`a. Thus, it is incumbent that there be in every mosque and quarter in the town, a faqih teaching the people their deen. Likewise, in every village it is incumbent for every faqih who has completed his individual obligations (fard `ain) and is now devoted to the study of his collective obligations (fard kifaya) that he go out to the people neighboring on his town in order to teach them their deen and the obligations of their shari`a. He should take along with him provision which he will eat, and should not eat from their food because most of it is doubtful (shubahat).
If one person does this, then the sin falls off the remaining people; otherwise, all of them will carry the burden of the sin. As for the scholar the fault comes from not going out and as for the ignorant their fault comes from not seeking knowledge. Every common person who knows the conditions (shuruut) of the prayer must teach it to others. If he does not, then he shares in the sin.
It is well known that mankind is not born knowledgeable of the shari`a, therefore the responsibility of propagating it falls upon the scholars. Whoever has studied a single problem is one of the learned ones in it. Thus, it is incumbent upon him to teach it to others if it is one of the individually obligatory duties. Otherwise, he will have a share in the sin. But the sin of the fuqaha is greater because their ability to propagate knowledge is more obvious and it is a duty more appropriate to them. For if professionals were to leave their profession, their means of livelihood will become of no avail. This is because they have taken upon themselves an affair which is essential for the betterment of mankind.
The concern and profession of the faqih is the propagation of what he has learned from the Messenger of Allah, may Allah bless him and grant him peace - for the scholars are the inheritors of the Prophets. It is not permissible for anyone who is capable of changing a detestable practice among the people to ignore that by sitting at home; rather he should go out. If he is unable to change some practices which he is trying to avoid, but can change another it is incumbent then upon him to go out. His going out to change what he can will not harm him if he witnesses that which he cannot change. Going out to witness a reprehensible practice without a sound reason should be avoided.
It is therefore the duty of every Muslim to begin with himself and to get used to practicing the obligatory duties and avoiding forbidden practices. He should then teach that to his wives and relatives. He should then proceed to his neighbors, then to the people of his quarter, the inhabitants of his town, the surrounding suburbs of his city, and so on to the furthest part of the world. If a near one undertakes this duty, it falls off those who are furthest away. Otherwise, everyone who is able to do so should go out - be he near are far away. This is the foremost concern to him whom the matter of his deen is important.”
Thus, throughout the Sahel of Africa, the Shehu had scholarly colleagues and students who took up the responsibility of commanding good and forbidding evil. The tajdeed (social reform) of the Shehu began with the individual and moved outward to the rest of the world. The first level was the transformation of the self by being busy with one’s own faults and ignoring the faults of others. This entailed looking inward into the fundamental beliefs of the soul and rectifying them in accordance with the `aqeeda of the sunna. This also meant ridding oneself of innovations which have creeped into the inner core of beliefs. Then the individual should move outward from most simple act of relieving oneself to the advanced collective action of government. All acts had to be measured by the sunna of the Prophet, may Allah bless him and grant him peace and placed in sinc with it. Tajdeed to the Shehu was persistent and continuous until the End of Time.
In the Book of Commanding Good and Forbidding Evil, the Shehu makes seven essential points which establish the judgment, conditions and limits of commanding good and forbidding evil.
[1] commanding good and forbidding evil is not a specific responsibility for good people; every person, even those who are sinful are obligated to participate.
[2] in those matters in which scholars differ, there is no need to command or forbid.
[3] in commanding good and forbidding evil, one must adhere to schools of thought of the mujtahid Imams
[4] the prevalence of social evils and the absence of social good does not suspend the obligation to command good and forbid evil.
[5] the fear of retribution should not stop a person from commanding good and forbidding evil; although the scholars differ whether silence or speaking is better in the face of retribution
[6] when the obligation of commanding good and forbidding evil lead to fighting, the taking up of arms and social strife; then the responsibility falls upon the government’ especially if commanding good and forbidding evil will cause more harm in society than what was being eradicated.
[7] commanding good and forbidding evil is not an individual obligation (fard ayaan); it is a collective obligation (fard kifaaya) that falls under the purview of the scholars of Islam
The Shehu ends the Book of Commanding Good and Forbidding Evil by citing those scholars and reformers who attempted to command the good and forbid evil; but it led to social strife and upheaval rather than social reform. This is significant because it demonstrates that the goal of commanding good and forbidding evil is to bring about the proactive transformation of society and not social discord.
This work by Shehu Uthman Dan Fodio is evidence for the obligation upon Muslim nations and Muslim minorities to call people to GOD and to follow the rules of GOD. It is also legal justification for Muslim nations and Muslim minorities to be thoroughly engaged in establishing social justice and fighting against social injustice.
However, this work by the Shehu is also proof against all belligerent Muslim illegal combatants, such as al-qaeda, daesh, ISIS, boko haram, etc who without authority or legal right, have taken up arms and unleashed the social strife and dissension plaguing the Muslim world today.
Shaykh Muhammad Shareef bin Farid
9th Dhu’l-Qa`ida, 1443 (June 8, 2022)
Bamako, Mali
For, the Akhlaaq al-Mustafa is a decisive book in clarifying the immense character traits of the Prophet, upon him from Allah be the best blessings and most perfect peace. By the praise of Allah, and the best of His assistance, I have composed this insignificant commentary upon it which I named Nayl as-Safa’ wa Ijlaa’ ad-Dujaa Fee Sharh `Ala Akhlaaq al-Mustafa (The Attainment of Spiritual Clarity and the Removal of Spiritual Darkness Regarding the Commentary Upon the Character Traits of the Chosen One), as a clarification of the meanings of the words, judgments and secrets hidden in the Akhlaaq al-Mustafa of the most erudite scholar of the Land of the Blacks, the greatest professor, Shaykh Abu Muhammad Abdullahi ibn Fuduye`, may the mercy of Allah ta`ala be upon him and may He benefit us by his baraka.
Shaykh Abu Alfa Umar Muhammad Shareef bin Farid al-Qaadiri
Thursday, 12th of Rabi` al-Awwal, 1434 A.H. (January 24, 2013 C.E.)
Cotonou, Benin, on the southern coast of West Africa
The Shehu began this succinct work by posing several dialectical questions: He said: “O students who have initiated this dispute and argumentation regarding issues of the science of scholastic theology: [1] first inform me exactly what it is that you are arguing about? [2] by what matter are you disputing? [3] and what has confused your reasons regarding the teachings of the people of scholastic theology to the point where you now find yourselves in this state of fanaticism and blaming others?!” The Shehu went on to delineate that any legitimate dispute has to be based upon domain of truth (daa’irat al-haqq); namely: [1] the judgment of reason (qadiyat al-`aql); [2] the textual evidence of the Qur’an; [3] the textual evidence of an unbroken transmitted prophetic tradition (hadith mutawaatir); or [4] the consensus opinion (ijma`a) of the scholars of the Sunna. Because these four domains constitute decisive evidence, there can be no dispute or refutation in them.
The Shehu clarified that if a person disputes the judgement of reason, then he has abandoned reason. If he disputes the textual evidence of the Qur’an or the textual evidence of an unbroken transmitted prophetic tradition, then he has apostate renounced the religion of Islam. If he disputes the consensus opinion (ijma`a) of the scholars of the Sunna, then he has become a heretic.
The Shehu went on to delineate that in the domain of the doctrine of beliefs there is no room for supposition (dhann) because `aqeeda is established upon proofs of reason (baraaheen `aqliyya) and decisive religious transmission (qawaati` naqliyya). He said that supposition only occurs in the two branches of the religion: jurisprudence (fiqh) and spiritual purification (tasawwuf). It is in the branches where the jurists have disagreements (ikhtilaaf), where these disagreements constitute a mercy since they emerge from scholarly disagreements regarding: [1] the apparent meaning of the Qur’an; [2] the apparent meaning of an unbroken transmitted prophetic tradition; [2] the textual evidence of a narration of a single transmitter (khabr al-ahad); or[3] the ijtihad of a jurists on an issue which the consensus is not unanimous. The Shehu asserted that in these matters of ikhtilaaf, disputation is permissible but only the scholars are qualified to do so. The Shehu delineated that there are only four issues about which disputation and denunciation is lawful; which constitute the domain of falsehood (daa’irat al-baatil): [1] in those teachings which contradict the judgement of reason; [2] in those teachings of the ignorant of the mufasireen and historians who transmit false historical narratives; [3] in the transmission of forged and fabricated prophetic traditions; or [4] in the opinions of those jurists who contradict the textual evidence of the Qur’an and Sunna, the consensus (ijma`a), the fundamental principles (qawaa`id) or sound analogy (qiyas jaliy). Other than these four domains of falsehood, there is no ground for mere students of the religion to delve into disputation. The Shehu finalizes this concise work by asserting that disputation in the religion is not valid for students and it can only be done following the above stipulated requirements. The Shehu said:
“Therefore, if you have understood what has been mentioned, then abandon all forms of disputation; especially those fueled by fanaticism and disputation. As for those debates which seek after the truth, then there is no problem with that. But repent to Allah from argumentation based upon fanaticism. Rather, learn and study what Allah has obligated upon you from the matters of the religion, such as usuul ‘d-deen, and the branches of the outward and the inward (jurisprudence and sufism). Also after that, be preoccupied with learning all the remaining beneficial sciences of the shari`a. This is best for you. For, if you expend your enthusiasm in what you have been ordered and dive deep in the means and objectives of knowledge; then the Truth will not be concealed from you, Allah willing. Rather, you will have piercing insight into every matter of the religion as it is.”
AD-DAALIYYA OF SHAYKH ABDULLAHI DAN FUDUYE`
This is a praise song (madih) or poem (qaseeda) with its ending in the letter “daal” [الدال] in praise of the Prophet, upon him be blessings and peace, by the most erudite of the Bilad’s-Sudan, Shaykh Abdullahi ibn Fuduye`: the Mai Bodinga, Sarkin Gwandu, the Professor Maximus, Chief General of the Military, Secretary of State, Chief Scribe, the Mujtahid Mutlaq in Linguistics, the Master Exegesis, Independent jurist, Formulator of the judiciary, and chief muqaddam and mureed to his brother, his Shaykh, the Light of the Age, the Reviver of the religion, the Sword of truth, Amir al-Mu’mineen SHEHU Uthman Dan Fodio, may Allah engulf both of them in His mercy.
The source of this poem is from four manuscripts from the archive of Mamma Haidara of Timbuktu numbered: SAV_BMH_20593 (manuscript a); SAV_BMH_30396 (manuscript b); SAV_BMH_19617 (manuscript c); and SAV_BMH_18651 (manuscript d); respectively.
The poem was annotated and published in Arabic, Hausa and English by the Sultan of Sokoto, the Honorable Muhammad Saad; in Volume 1 of Shaykh Abdullahi’s collection, pages 245 to 250 [261-266] in the Arabic collection and pages 304 to 311 [324-329] in the English collection. The Arabic is poorly annotated from a single manuscript from the Center of Islamic Studies of the Usuman Danfodiyo University; and it was defectively translated by Abubakar Buba Luwa and was edited by Prof. A.B Yahya. In my examination of this particular manuscript, I discovered many errors; and thus felt the need to re-translate the work in comparison with the ad-Daaliyya of the Shehu. This is because there is a symbiotic relationship between the two ad-Daaliyya’s. By using the four above cited manuscripts from Timbuktu, I was able to come up with a thoroughly annotated copy devoid of the errors of that published in Sokoto.
Shaykh Abdullahi composed two responses to the ad-Daaliyya of his brother, Shehu Uthman. The first ad-Daaliyya of Shaykh Abdullah was composed as a takhmis (تخميس) of the Shehu’s ad-Daaliyya. This poem was composed in 1198 (1784) at the age of twenty. A takhmis is an amplification of an original poem by adding three additional hemistichs preceding the original bayt, as will be seen below.
The key difference of Shaykh Abdullahi’s second ad-Daaliyya and that of the Shehu; is that he only cited the names of the Prophet, ‘Muhammad’ and ‘Ahmad’, may Allah bless him and grant him peace four times; while in the Shehu’s ad-Daaliyya the names of the Prophet are evoked forty times. Another distinction between the two ad-Daaliyya’s is that while the Shehu’s poem is imbued with the miracles of the Messenger of Allah, may Allah bless him and grant him peace and this intense yearning to be in his presence; Shaykh Abdullah’s poem is filled with verses of victory and valor of the Companions of the Prophet, upon him be peace; and martial imagery.
The reason that Shaykh Abdullahi expressed a more pronounced martial theme in this second ad-Daaliyya as opposed to the more spiritual theme of that of the Shehu is because, in 1202 A.H. (1788), the Jamaat led by Shehu Uthman ibn Fuduye` had established a social contract with the pagan Gobir government consisting of five concessions for the Jamaat: [1] to allow the Shehu to invite the people of Gobir to Islam; [2] not to prevent anyone from answering his invitation; [3] to respect every Muslim wearing a turban (the mark of the scholars); [4] to free all political prisoners; and [5] not to burden the subjects with unjust taxes.
This gave the right of the Jamaat of Shehu Uthman ibn Fuduye`, to officially command the good and forbid evil (amr bi’l-ma`ruuf wa nahyi `an al-munkar) and initiate the process of tajdid and social transformation with government support. This ability to initiate social reform is reflected in the second ad-Daaliyya of Shaykh Abdullahi, which addressed collective social needs, rather than individual spiritual needs.
The fact that Shaykh Abdullahi ibn Fuduye` was an absolute mujtahid in the Arabic linguistic sciences, his ad-Daaliyya in praise of the Prophet, has to be of the highest standard in the science of madih. It is this assertion that induced me to study this poem; as a means to understanding the basic principles of Arabic poetic verse. I believe, this beautiful poem in praise of the Prophet, may Allah bless him and grant him peace, can be used as a grid or standard in understanding the science of poetic articulation in Arabic language.
13-15 June, 2023
Kaduna, Nigeria
TOPIC: “Learning, Scholarship and the Tajdid Movements in Africa”:
Shaykh Muhammad Shareef bin Farid
Abstract:
Societal transformation, religious reformation, cultural renaissance, and social revolution all fall under the comprehensive meaning of ‘tajdid’ (renewal) in Islam. The source for this concept is found in the Qur’an and the Sunna. As, for the Qur’an, Allah ta`ala says:
﴿إِن يَشَأْ يُذْهِبكُمْ وَيَأْتِ بِخَلْقٍ جَدِيد * وَمَا ذَلِكَ عَلَى اللهِ بِعَزِيزٍ﴾
“If He desires, He will do away with you and bring a new generation. And this is not difficult for Allah.” [35:16-17]
As for the Sunna, it has been related by Abu Dawud in his Sunnan, al-Hassan ibn Sufyan in his Musnad, at-Tabarani in his al-Awsat, al-Haakim in his al-Mustadrak and others on the authority of Abu Hurayra that the Prophet, may Allah bless him and grant him peace said: “Indeed Allah will raise for this Umma at the head of every century, those who will renew for it the matters of the religion.”
Thus, the idea of social renewal and reform are an innate part of the religion of Islam; and has been the causative factor behind the social development of Islamic societies throughout the world. In Africa particularly, ‘tajdid’ has been the fundamental driving force behind the formation of Islamic polities and states for 14 centuries. In, this paper, I intend to demonstrate that ‘tajdid’ as a principle for social transformation, has been aware of itself and has been carried out by the purveyors of Islamic learning. I will utilize rare Arabic manuscripts from Ethiopia, Sudan, northern Nigeria and Mali, to demonstrate that social reform and societal transformation has been transmitted inter-generationally and across vast regions of the African continent. The ideas of Shaykh Ahmad Zarruq, Imam as-Suyuti, Shaykh Abd’l-Kareem al-Maghili, Shaykh Ahmadu Baba at-Tinbukti, Imam al-Awjali, Shaykh Muhammad al-Wali ibn Sulayman, Shehu Uthman Dan Fodio, Shaykh Ahmad Lobbo, Shaykh Umar al-Futi, Sayyid Muhammad Ahmad al-Mahdi, and Shaykh Muhammad Ma` al-`Aynayn were some of the key transmitters of social reform (tajdid) in Africa that will be discussed in this paper.
In this concise work, the Shehu completely deconstructs the ideas and beliefs of those whose fanaticism in aqeeda drives them to make takfeer; or declare as disbelievers, the common Muslims and those who do not believe and adhere to their fanatical approach to Islamic aqeeda.
The Shehu opens the text by guaranteeing, or disclaiming:
لِيَعْلَمَ النَّاظِرُ فِي هَذَا التَّلِيفِ إِنَّ مَقْصُودِي فِيْهِ إِنْ شَاءَ اللَّهُ تَعَالَى بَذْلُ النَّصِيحَةَ لَهُمْ، وَلَيْسَ مَقْصُودِي فِيْهِ بِهَتْكِ أَسْتَارِهِمْ، وَرَوَى عَطَاءُ بْنُ زَيْدٍ عَنْ تَمِيمِ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ((إِنَّ الدِّيْنَ النَّصِيحَةُ! إِنَّ الدِّينَ النَّصِيحَةُ!))، قَالُواْ: "لِمَنْ يَا رَسُولُ اللَّهِ؟"، قَالَ: ((لِلَّهِ وَلِرَسُولِهِ وَلِأَئِمَةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ))، رَوَاهُ مُسْلِمٌ، فَجِئَتُهُمْ بِهَذَا الْكِتَابِ اِمْتِثَالًا لِهَذَا الْحَدِيثِ.
“So that the one who examines this text will know that my objective in it, Allah ta`ala willing, is to unreservedly extend sound counsel to them. It is not my objective in it to expose them. It has been related by `Ata ibn Zayd on the authority of Tameem ad-Dari, may Allah be pleased with him who said that the Messenger of Allah, may Allah bless him and grant him peace said: ‘Indeed, the religion is sincere sound counsel! Indeed, the religion is sincere sound counsel!” They said: “To whom O Messenger of Allah?” He said: “To GOD, to His messenger, to the leaders of the Muslims and the common Muslims among them.” This was related by Muslim. I have come forth with this book imitating and following this prophetic tradition.”
The Shehu arranges this work into five small sections (fusuul):
الْفَصْلُ اَلْأَوَّلُ: فِي بَيَانِ حَقِيقَةِ مَذْهَبِهِمْ.
Section One: Regarding An Explanation of the Truth of Their School of Thought
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ أَنَّ إِنْكَارَنَا عَلَيْهِمْ لَا يَتَعَلَّقُ بِمَا يَقْرَءُونَ فِي فَنِّ التَّوْحِيدِ بِاللُّغَةِ الْعَجَمِيَّةِ، إِذْ هُوَ عَيْنُ مَا فِي كُتُبِ عُلَمَاءِ السُّنَّةِ الْكَلَامِيَّةِ.
Section Two: Regarding An Explanation That Our Objection to Them is Not Connected to What They Study in the Science of Tawheed in Non-Arabic Languages; Since These Books Are the Source of the Books of the Scholars of the Sunna in Scholastic Theology
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ مَوَاضِعِ خَطَئِهِمْ فِي فَنِّ التَّوْحِيدِ.
Section Three: Regarding An Explanation of the Place of Their Errors in the Science of Tawheed
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ إِنَّ كَثِيرًا مِنْ عُلَمَاءِ السُّنَّةِ رَضِيَ اللَّهُ عَنْهُمْ قَدْ اَعْتَنَى بِإِبْطَالِ مَذْهَبِهِمْ.
Section Four: Regarding An Explanation That Many of the Scholars of the Sunna, may GOD be pleased with them Have Endeavored to Show the Falsity of Their School of Thought
الْفَصْلُ الْخَامِسُ: فِي بَيَانِ حُكْمِهِمْ، هَلْ يَصِحُّ إِيْمَانُهُمْ مَعَ تَكْفِيرِهِمْ عَوَامِ الْمُسْلِمِينَ وَكُلِّ مَنْ خَالَفَهُمْ فِي ذَلِكَ أَمْ لَا.
Regarding An Explanation of Their Legal Status: Is Their Faith Sound or Not, Along With the Fact that They Declare as Disbelievers the Common Muslims, and All Those Oppose Them in That.
The Shehu composed this work during the beginning of his jihaad in the central Bilad as-Sudan; and it was composed in order to defend the common Muslims from being declared disbelievers; and thus, justify fanatics seizing them and their wealth.
The Naseehatu Ahl’l-Arkaan is extremely relevant today where so-called Salafists and some of their antagonists among the Asharites are swift to make takfeer of one another and anyone among the common Muslim or scholars who do not follow their specific narrative in the doctrines of Islamic belief.
In transcribing the text into standard Arabic script, I am using two extant copies of the work; both of which are from the archives in Timbuktu. One from the archive of Muhammad Haidara and the other from the archive of Abou Bakar ben Said.
In addition to transcribing this succinct work, I am editing it, annotating it and referencing each citation which the Shehu cites. Allah willing, it will be the third Arabic publication of the Sankore` University Press, to hit the cyber multiverse, soon...
...so stay tuned!
This concise work is an antidote to extremism, fanaticism and intolerance in `aqeeda (beliefs), jurisprudence (fiqh) and spiritual purification (tasawwuf); and delineates that the religion of Islam is easy and facilitating.
The Shehu covers seven important issues in the Tarweeh in the form of questions and answers:
First Issue: What is the belief (al-imaan) that is sufficient in applying judgment in this world’s life?
Second Issue: What is the Divine Unity (tawheed) with which one cannot be redeemed in the Hereafter except by means of it?
Third Issue: What is that faith (al-imaan) which entitles the servant to attain Paradise?
Fourth Issue: Which is the simplest aspect by which one can achieve the perfection of faith (kamal ‘l-imaan) in the easiest fashion?
Fifth Issue: Is distinguishing what is obligatory (fard), sunna and what is commendable (fadeela) a prerequisite in the soundness of worship (sihat ‘l-`ibaada) or not?
Sixth Issue: What is obligatory for the responsible person to know and perform from the religion?
Seventh Issue: Is it possible to object (yankar) to those who neglect what there is difference regarding its obligation or performs what there is a difference regarding its prohibition, or is there no objection to it?
As for what follows: The poor servant who is in desperate need of the mercy of his Lord, the Praiseworthy and Glorious, Muhammad Shareef Bin Farid, may Allah forgive his wayward sins and cause him to die upon the words of the Kalima’t-Tawhid, Praise be to God who raised the science of Divine Oneness over every science and made knowing it an obligation for every accountable person. May peace and blessings be upon the Master of Messengers and the Seal of the Prophets. Prophet Muhammad and upon his family and his companions,
This is my explanation, commentary and editing on the book “The Immense Sunlight of the Brotherhood that will Illuminate the Fundamentals of the Religion” by the Commander of the Faithful, my master Shaykh Uthman Ibn Fodio Muhammad ibn Uthman, known as Ibn Fodio’, may Allah engulf him with His mercy, Amen. I wrote it asking for the blessing of Shaykh Uthman Ibn Fodio and hoping to enter among those whose good deeds do not cease after death. And I named it the Diya al-Bayan from the Shams al-Ikhwan by the Nur al-Zaman, Shaykh Ibn Fodio Uthman. We ask Allah the Compassionate and Generous to make it sincere for His Face, Allah the One who Assists, and to make it in the Hereafter a deed acceptable to the Most Merciful, for he is sufficient for me and in Him do I rely.
In my explanatory comments where I use the words: “The author, the Shaykh, may God have mercy on him,” I refer to Shaykh Uthman Ibn Fodio himself, and I say with high authority, on the authority of my Support and Authority , Shaykh Muhammad Al-Amin Ibn Adam Karianga Ibn Muhammad Tukar, on the authority of his father, Sheikh Adam Ibn Muhammad Tukar ibn Muhammad Sambo, on the authority of Shaykh Musa Al-Muhaajir On the authority of the knower, Shaykh Ali Dinbu ibn Abi Bakr, my teacher, on the authority of the author, Nur al-Zaman, Mujaddid’d-Deen Imam of the Awliya Saif’l-Haqq, Commander of the Faithful, Shaykh Uthman Ibn Fodio Muhammad ibn Uthman bin Saalih, may Allah Almighty have mercy on him.
Shaykh Uthman Ibn Fodio compiled this book on Thursday after the noon prayer on the 19th of Jumada al-Awwal in the year 1228 AH [corresponding to May 19, 1813 AD]. In this year, the sheikh was in Sifawa and this is the time in which Shaykh Uthman Ibn Fodio retired from active rule. So the shaykh divided the Sokoto state into two parts: he divided the east to his son, Muhammad Bello Ibn Shaykh Uthman Ibn Fodio, and the west to his brother Abdullahi Ibn Fodio. Thus, the Shams al-Ikhwaan was composed while the Caliphate was still being consolidated.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَصَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَأَلِهِ وَصَحْبِهِ وَسَلَّمَ
In the name of GOD, the Beneficent, the Merciful; may GOD send blessings upon our master Muhammad, his family and Companions and give them peace.
قَالَ الْعَبْدُ الْفَقَيرُ الْمُضْطَّرُ لِرَحْمَةِ رَبِّهِ عُثْمَانُ بْنُ مُحَمَّدٍ بْنِ عُثْمَانَ، الْمَعْرُوفُ بِاِبْنِ فُودُيَ، تَغَمَّدَهُمْ اللَّهُ بِرَحْمَتِهِ آمِينَ، اَلْحَمْدُ لِلَّهِ اَلَّذِي اَنْعَمُ عَلَيْنَا بِنِعْمَةِ الْإِيْمَانِ وَالْإِسْلَامِ وَهَدَانَا بِسَيِّدَنَا مُحَمَّدٍ عَلَيْهِ مِنَ اللَّهِ تَعَالَى أَفْضَلُ الصَّلَاةِ وَأَزْكَى السَّلَامِ، أَمَّا بَعْدُ فَهَذَا التَّأْلِيفُ:
Says, the poor servant in dire need of the mercy of his Lord, Uthman ibn Muhammad ibn Uthman, famous as Dan Fodio, may GOD engulf him in His mercy, Ameen.
All praises are due to GOD, who has favored us with the favors of Iman, Islam; and has guided us by means of our master Muhammad, upon him from GOD, be the best blessings and most perfect peace. To continue: this book is called:
شَمْسُ الْإِخْوَانِ يَسْتَضِيئُونَ بِهِ فِي أَصُولِ الْأَدْيَانِ
The Sun of Fellowship by Which the Foundations of Religion Are Illuminated
وَيُنْحَصِرُ فِي مُقَدِّمَةٍ وَخَمْسَةِ فُصُولٍ وَخَاتِمَةٍ
:It is condensed into an introduction, five chapters and conclusion:
اَلْمُقَدَّمَةُ: فِي بَيَانِ أَحْكَامِ الشَّرْعِ مَبْنِيَةٌ عَلَى الْظَّوَاهِرِ
Introduction: On An Explanation That the Judgment of the Divine Law is Constricted Upon What is Apparent
اَلْفَصْلُ الْأَوَّلُ: فِي بَيَانِ التَّدْرِيجِ فِي طَلَبِ فُرُوضِ إِيْمَانِ الْعِلْمِ الْمَعْرُوفِ بِقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: ((طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ)).
Chapter One: On An Explanation of Progressively Learning the Obligations of Faith in Knowledge; Known by His Saying, Upon Him be Blessings and Peace: "Seeking Knowledge is Obligatory Upon Every Muslim"
اَلْفَصْلُ الثَّانِي: فِي بَيَانِ مَا مَنَّ اللَّهُ بِهِ عَلَى النَّاسِ مِنْ اَعْطَائِهِمْ أَسْبَابِ مَعْرَفَةٍ اَلَّتِي هِيَ الْفِطْرَةِ وَالْمَشَاهِدَةِ وَالتَّوَاتِرِ وَالنَّظَرِ وَالضَّرَّرِ
.Chapter Two: On An Explanation of What GOD Has Favored Humanity With By Giving Them the Causative Factors of Knowledge; Which Comprise of Natural Instinct, Direct Witnessing, Unbroken Chains of Transmission, Intellectual Reflection and Dangers
اَلْفَصْلُ الثَّالِثُ: فِي بَيَانِ عِلْمِ أُصُولِ الدِّينِ وَالْفَرْقِ بَيْنَهُ وَبَيْنَ عِلْمِ الْكَلَامِ، وَبَيَانِ وُجُوبِ أَخَذِ الْعَقَائِدِ مِنَ أُصُولِ الدِّينِ مِنَ الْقَرْآنِ الْعَظِيمِ، وَأَنَّ اللَّهَ تَعَالَى قَدْ أَثْبَتَهَا مِنَ الْقُرآنِ الْعَظِيمِ.
Chapter Three: On An Explanation of the Science of the Foundation of Religion; the Distinction Between It and the Science of Scholastic Theology; An Explanation of the Obligation of Taking Doctrines of Belief of the Foundations of Religion From the Mighty Qur'an; & That GOD the Exalted Has Established These in the Mighty Qur'an
اَلْفَصْلُ الرَّابِعُ: فِي بَيَانِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَثْبَتَ أَصُولَ الدِّينِ أَيْضًا فِي سُنَّتِهِ.
Chapter Four: On An Explanation That the Prophet, May GOD bless him and grant peace Also Established the Foundations of the Religion in His Sunna
اَلْفَصْلُ الْخَامِسُ: فِي بَيَانِ قَوَاعِدِ عِلْمِ الْكَلَامِ اَلَّتِي لَا بُدَّ مِنْ تَعْلَّمِهَا لِمَنْ يُرِيدُ الدُّخُولَ فِي قَرَاءَتِهِ.
Chapter Five: On An Explanation That the Principles of the Science of Scholastic Theology Which is Necessary To Learn For the One who Desire to Enter into Its Study.
خَاتِمَةٌ فِي بَيَانِ الْفَسَادِ لَا يَعُمُّ عَقَائِدَ الْعَامَّةِ إِلَى قِيَامِ الْساعة
Conclusion: On An Explanation That Corruption Does Not Become Prevalent Among the Doctrines of the Common People Until the Establishment of the Hour
Chapter One: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Father, may Allah ta`ala be pleased with him.
Chapter Two: On the Chain of the Lineage of Shaykh Abd’l-Qaadir al-Jaylaani, From the Direction of His Mother, may Allah ta`ala be pleased with him.
Chapter Three: On the Chain of the Spiritual Guides Up to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Four: On the Chain of the Madh’hab of Tasawwuf Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Five: On the Chain of Word of the Shahaada Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Six: On the Chain of the Sufi Cloak Within the Tareeeqa of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Seven: On the Methodology of Performing the Litany of the Chain to Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Eight: On the Methodology of Making Intermediacy With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Nine: On the Advantage of Those Who are Affliliated With Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him.
Chapter Ten: On Some of the Poetic Songs of Shaykh Abd’l-Qaadir al-Jaylaani, may Allah ta`ala be pleased with him; Which Bring Sensory and Spiritual Comfort to the Hearts; Concerning Those Who Are His Disciples Until the Day of Judgment; and the Poetry He, may Allah ta`ala be pleased with him Composed in Praise of them.
This Divine Transcendence (tanzeeh ilahiyya) of GOD is diametrically opposed to any idea of resemblance (tashbeeh) to creation and negates the false idea that GOD can be incarnate in celestial bodies, such as the sun, moon, stars, black holes or dark matter; or incarnate in creatures, such as Angels, djinn, animals, rivers, trees, stones, human beings or their ancient ancestors.
Allah ta`ala absolutely negates having wives, children, consorts, assistants or helpers throughout the Mighty Qur’an and affirms that a Muslim by definition is one who does not associate any created thing with GOD. The doctrine of belief (aqeeda) which every one of the 124,000 Prophets, and the 313 Messengers from among them taught was that Allah exists and his existence is Eternal. There is no first-ness to GOD and no last-ness to Him. There is no beginning or end to GOD’s existence.
Allah ta`ala is Absolute Light and did not create Himself out of non-existence; nor did He create Himself out of triple darkness; because He was always Light and He is as He was in everlasting eternity without beginning or end.
There is nothing in creation in the unseen or seen which is like Him. He, Allah ta1ala has neither corporeal body nor direction, since He was before time and place; and He is now as He was. Nor can time or place or the attributes of time or place be attributed to Him, since He created them from pure non-existence.
Allah, GOD, is independent of place and agent, for He is not coerced by the righteousness of the righteous or the evil of the sinner. Allah, GOD, is one in His essence, His attributes and His actions. Nothing in creation has innate actions of itself. Fire does not burn. Food does not satisfy. The knife does not cut.
All phenomenal actions in creation are in fact the acts of Allah ta`ala which He does with its creation not by means of them; since He alone created creation and their actions and He does whatever He wills. He is omnipotent over every possibility, which does not exist, which cannot exist except by the will of the All Knowing who is never ignorant of anything. He is the Living who will never die. He is All Hearing of every existent thing, but without audio instruments. He is All Seeing of every existent thing, but without ocular instruments; since His very Essence is Seeing and Hearing. He is a Speaker without tongue or sound and He brings into existence all things by His command: “Be!”; and all things come into existence by His omnipotence and wisdom. Nothing in creation is obligatory upon Him to do. All rewards are in His bounty and punishment is by His justice.
This is the doctrine of GOD’s transcendence which was brought by every Prophet and Messenger; and this is the doctrine of belief that we African Muslims adhered to throughout the long history of Islam in the African continent. Never did our African Muslim ancestors associate deities, such as the sun, the moon, the stars, the constellations, the rivers, the oceans, trees, mountains or stones with the Absolute Being. The African Muslims on entering under the banner of Divine Unity of LAA ILAHA ILLA ALLAH, abandoned worship of their ancestors, and fetish djinn; and entered into Islam completely.
Even when our African Muslim ancestors were kidnapped and human trafficked into the western hemisphere, they held strictly to the Divine Unity of GOD and His Oneness until eventually, the barbarism of slavery and the man-worshipping Europeans who enslaved them eradicated the belief in the One Omnipotent GOD from their hearts. As the Bible prophesied that we called upon the false man-worship of our captors and the pure transcendent belief and knowledge of the One GOD was stripped from our hearts.
The Tawfeeq al-Muslimeen was composed by Shehu Uthman ibn Fuduye, as he states in its conclusion, on the 5th of Jumad’l-Akhir in 1228 A.H. (June 18, 1813 C.E.); while he was in Sifawa. This was the tenth year of the hijra of the Jamaat of the Shehu from Degel; and it was the most productive intellectual period in the life of the Shehu, when he composed his most forward looking researches. As the title of the text indicates, it concerns the legal rulings regarding the ‘madhaahib’ (legal schools of thought) of the ‘mujtahiduun’ (the scholars of independent judgment). The Shehu arranges the text into fourteen chapters in the form of questions and answers, in which he covers the entire scope of the legal schools of thought (madhaahib) in Islam.
Thus, the Tawfeeq al-Muslimeen was composed by the Shehu in order to evidence that Muslims should adhere to the schools of thought of the mujtahid Imams of the Umma; but also that the adherence to their schools of thought should be ‘open ended’, in the since that the differences of the schools of thought, while they constitute a mercy, they are not a part of the infallible conclusive Divine law (shar`ia qaati`a ma`suuma). The only aspect of the schools of thought that are infallible, conclusive and obligatory to adhere to is their consensus (ijma`). This is because the Messenger of Allah, may Allah bless him and grant him peace said: “My Umma cannot agree upon an error.” This means that the people of knowledge capable of making ‘ijtihaad’ cannot agree on an error, and thus the consensus of their schools of thought are included within the conclusive infallibility of the shari`a.
After reading this the reader will assume that the Shehu believed in the abandonment of all the schools of thought similar to the so called Salafist; however below in the tenth issue of the Tawfeeq al-Muslimeen, the Shehu says the following: “Withdrawing (al-khuruuj) from following all the schools of thought is forbidden (haraam), rather it is unlawful (fisq) because it is exceeding (kharq) the limits of the consensus (al-ijma`).”
It is because the Shehu saw himself and his reform movement as the precursor and heralder of the Awaited Mahdi, his approach to the legal schools of thought of the mujtahid Imams was expedient and open ended, with the understanding that they will eventually be rescinded. This is a delicate point regarding Shehu Uthman ibn Fuduye`’s understanding and approach to the different legal schools of thought which many modern scholars and academics have failed to grasp; leaving many to assert that the Shehu remained Maliki and others to assert that he had abandoned all the schools of thought, and had become a Salafist. The reality is that the Shehu had attained the level of mujtahid where he knew the legal sources of all the different legal schools of thought and utilized them in passing legal decisions. While this legal approach was unique it was not novel as the Tawfeeq al-Muslimeen substantiates.
CONTENTS:
One: What is the Legal Judgement of the Schools of Thought of the Mujtahideen?
Two: What is the Legal Judgement of One Who Follows Them?
Three: What is the Legal Judgement of Adherance to a Particular School of Thought From Them?
Four: What is the Legal Judgement of Non-Adherance to a Particular School of Thought From Them?
Five: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them Under Any Circumstances?
Six: What is the Legal Judgement of Transfering From One School of Thought to Another From Among Them However in Certain Issues?
Seven: What is the Legal Judgement of Merging the Schools of Thought Which is Called the Concoction of Imitation (talfeeq’ t-Taqleed) in the Issues of Disagreement (khilaaf)?
Eight: What is the Legal Judgement of Choosing the Strongest Within the Schools of Thought?
Nine: What is the Legal Judgement of Choosing the Weakest Within the Schools of Thought?
Ten: What is the Legal Judgement of Withdrawing From All the Schools of Thought?
Eleven: What is the Legal Judgement of Adherance to a Particular School of Thought in the School of Thought of Imam Malik, (may Allah be pleased with him) Specifically – Is It Obligatory or Not?
Twelve: What is the Legal Judgement of Transfering From One School of Thought to Another in an Issue Within the School of Thought of Our Imam Malik (may Allah be pleased with him) Specifically – Is it Permissable or Not?
Thirteen: What is the Number of the Foundational Principles of Our Imam Malik, (may Allah be pleased with him)?
Fourteen: What is Our Chain of Authority (sanad) in the Jurisprudence (fiqh) of Our Imam Malik, (may Allah bless him and grant him peace)?
Sultan Muhammad Bello ibn Shehu Uthman Dan Fodio said that it was during this period that his father was concerned with refuting the delusions which some students had concocted regarding the science of scholastic theology (`ilm al-kalaam). They falsely claimed and spread among the common people that whoever was not preoccupied with the study of tawheed in the manner which they had studied, then he was a disbeliever.
During 1784 there had emerged a cadre of students of scholastic theology who claimed that it was obligatory for the common people to know and articulate the evidence using their specific technical language. However, the Shehu refuted this false assumption in his Haqeeqat al-Iman wa’l-Islam where he said: “Further, no one among the common of the Muslims should be declared disbeliever, due to their lack of knowledge of the evidence of the foundations of the doctrines of belief. This is because whoever has articulated the two testimonies of faith (shahadatayn) and believes in it whole heartedly; then this will suffice. For, his faith is sound, and he should be considered among the people of the Qibla and the people of Paradise. This is the sound view upon which the majority of the scholars uphold; as Abd’s-Salaam ibn Ibrahim al-Laqani said in his Fath al-Majeed.”
So, the Shehu was able to defend the doctrines of belief of the common Muslim, by protecting them from being declared disbelievers due to their inability to articulate the proofs of scholastic theology. However, not being satisfied with the common Muslims being left in their state of blind following (taqleed), the Shehu then composed this work which is before you: The Spiritual Ascension of the Common Muslim To Understanding the Science of Scholastic Theology.
This work, as its title clearly indicates, was written for ‘the common Muslim’. Who or what is ‘the common Muslim’? In his Fath al-Basa’ir, the Shehu divided the Muslim community into three major groups, excluding the mujtahiduun (the scholars of independent judgment): [1] the scholars; [2] the intermediate students; and [3] the common people. He said: “Ahmed az-Zarruq said in his `Umdat'l-Murid as-Saadiq after mentioning the words of Allah ta`ala; "Say: this is My way, I call to Allah by way of insight; I and those who follow me."... this is an explanation that insight through investigation and research (tabassura) in the deen is a firm foundation from among the foundations of the deen. Whoever takes the matters of the deen from his on ignorant opinion (raiyihi fi `amaaya) is not a follower of the Lawgiver. However, people are three kinds, (meaning after the mujtahids). [1] The scholar (`aalim) who is well established in his researched insight from taking issues by seeking after the proofs, (that is if he is not a mujtahid). [2] The intermediate student (al-mutawassit) between the scholar and the common person. It is not correct to follow him except for the one who has researched insight into his affair (tabassara fi shaanihi). It is also binding upon him to make known from the shari`a that which he is following. Further, one cannot take from him whose knowledge from the fundamental principles of the shari`a is vague (yaabaahu). This is because it is not permissible for anyone to overstep his own knowledge (yata`addaa `ilmahu) and do not depend upon one whose knowledge is not known. [3] The common person (`aamiyun), it is only appropriate for him to stop with that in which there is no doubt concerning its reality (maa laa yashuku fi haqeeqatihi) from the commands of Allah and His remembrance. He should behave earnestly in that which he has no doubt about. If he is not like this, then he is merely one who makes jest and toying in his religion. So, realize!”
So, this work was written for the common Muslim in order elevate their knowledge and discourse regarding the essentials of scholastic theology in order to move them from the status of commonality to being an intermediate student (mutawassit) to being one knowledgeable of the basic fundamental science of scholastic theology. This is what is meant by his title ‘the Spiritual Ascension.’
The language of the text is simple and the Shehu avoids utilizing many of the difficult technical words developed within the science of scholastic theology, in order to give the common Muslim a ‘buraq’ (heavenly mount), a spiritual escalator or elevator, so to speak; with which they can ascend to the understanding Knowledge of GOD. This work, The Spiritual Ascension of the Common Muslim does exactly what Waziri Junayd said about the Shehu in his Tuhfat ‘l-Ikhwaan
“The Shehu removed the obscurities and errors
from the servants and helped them obtain spiritual states.
He illuminated the most remote regions and clarified
the paths of guidance for people and elucidated them.
He stood up with the Truth and corrected perceptions
until falsehood found that it had no traces.
The mysterious sciences step by step
he disseminated it in a magnificent manner.
He was an imam in the transmitted sciences and realize
he was a complete slave and ascetic, so be astute!”
Shaykh Muhammad Shareef bin Farid
A little before breaking fast,
Tuesday, 25th Ramadan, 1443
Bamako, Mali
This concise work is one of the most important of books on the science of Divine Unity composed by Shaykh as-Sanusi. The Shaykh received the text in a dream vision taken from the Guarded Tablet written in ink made of white pearl. This is an indication of the universal acceptance of this work as a source book for the science of Divine Unity.
The as-Sughraa is a beneficial abridgement of all the doctrines of belief regarding the science of Divine Unity of GOD that obligatory for every responsible person know and believe. Shaykh as-Sanusi begins the book by citing the prerequisite judgment of reason by which one can know GOD; and ends the book clarifying that the most fundamental way that a servant can know GOD is by drowning himself in the remembrance of the two divine testimonies of LAA ILAHA ILLA ALLAH MUHAMMADUR RASUULULLAHI until it intermixes with his blood and body leaves its impact upon the heart and secret.
Shaykh al-Mallali said about the importance of the as-Sughraa: “It is among the most significant books composed upon doctrines of belief (`aqaa’id). No book on doctrines of belief equaled it either by those composed before it or after it.”
Among the miracles regarding this work, the Umm al-Baraaheen or the al-`Aqeeda as-Sughraa, is that once observed the Guarded Tablet in his sleep; and it was said to him: "Choose from it whatever you want." Then he thought to himself that he would choose that with which he can instruct humanity and by which they can attain an excellent ending. He then sought it out and the only thing he found was this book (meaning the as-Sughra); so he chose it. It is said that he was shown it in a cylinder of the Throne written with ink made of pearl; and then memorized it.
Among his miracles associated with his al-`Aqeeda as-Sughraa also is that one day he was sitting with some of his disciples studying the as-Sughraa, when a sudden movement was seen scurrying towards the Shaykh. Some of his disciples became frightened and fled; while others were too ashamed to flee the presence of the Shaykh. When the movement reached the Shaykh, they discovered what seemed to be a snake. It came near the feet of the Shaykh, opened its mouth and the Shaykh wrote something and cased it to the snake. Then the snake returned to where it came. His disciples then asked: “Was that a snake?” He said to them: “That was not a snake. It was an envoy from the djinn who came in order to study this book, due to its melodiousness.”
Shaykh as-Sanusi composed a commentary upon the as-Sughraa which he called Sharh as-Sughraa. He then composed a commentary upon that commentary called Sharh Sughraa as-Sughraa. His chief disciples Shaykh Muhammad ibn Umar al-Mallali and Shaykh Ahmad ibn Aghadir both composed commentaries upon the as-Sughraa.
One of the signs of the importance that the as-Sughraa played in the intellectual life of scholars in the Muslim world is the amount of times this work was commented upon by scholars inter-generationally and across vast regions of the Umma. For example, Shaykh Abu’l-Abbas Ahmad ar-Raashidi [d. 951 A.H.] Shaykh al-Hassan ibn Mahdi az-Ziyati al-Maghari [d. 992 A.H.] composed marginal notes on the as-Sughraa. Shaykh Abu’l-Abbas Ahmad al-Manjuur [d. 995 A.H.] composed his famous al-Hashiyya al-Kubra upon the as-Sughraa. The immense ascetic of Sus al-Aqsa, Shaykh Muhammad ibn Mahdi ad-Dir`iy al-Jaraari [d. 1006 A.H.] composed a concise commentary upon the as-Sughraa.
The reformer of the 10th century hijra, Shaykh Ahmad Baba ibn Ahmad at-Timbukti composed a detailed commentary upon the as-Sughraa when he as captivity in Merrekesh. Shaykh Ahmad ibn Muhammad ar-Rahwani composed his al-Ghaneema al-Kubraa Bi Sharhi al`Aqeedat ‘s-Sughraa. The immense saint of GOD originally from the city of Djenne, and who settled in the city of Timbukti, Shaykh Muhammad Baghyuyu ibn Muhammad ibn Abu Bakr al-Wangari also composed a versification of the as-Sughraa of as-Sanusi, which became famous throughout the Bilad as-Sudan.
In the 18th century C.E., Shaykh Abdullahi Dan Fodiyo composed a versification of the as-Sughraa and his brother, the famous Shehu Uthman Dan Fodiyo composed a work defending the ideas of Shaykh as-Sanusi, in his work called Kitaab Ruju` as-Shaykh as-Sanusi `An at-Tashdeed Fee at-Taqleed. Shaykh Abdullahi Dan Fodiyo pointed out in his `Ida an-Nusuukh that the works of the Shaykh Muhammad ibn Yusef as-Sanusi were among the fundamental books of doctrines of belief studied and taught throughout the Bilad as-Sudan. He said: “I also took from him (Shehu Uthman Dan Fodiyo) the science of Divine Unity (at-tawheed) from the books of Sanusi, their commentaries and from other works. It was rare that a book of tawheed made it to our country and I knew about it that we did not copy it from him.”
In short, the as-Sughraa of Shaykh Muhammad ibn Yusef as-Sanusi, along with his companion works: the al-Wustaa, the al-Kubraa and his commentaries upon them were the most important works on the science Divine Unity (tawheed) and scholastic theology (`ilm ‘l-kalaam). The Sankore Institute of Islamic-African Studies is honored to present to the reader this edited and annotated copy of the Umm al-Baraaheen (the Mother of Proofs) or al-`Aqeedat ‘s-Sughraa (the Small Doctrine) of the Qutb the Knower of Allah, Shaykh Muhammad ibn Yusef as-Sanusi al-Hassani at-Tilimsani.
Shaykh Muhammad Shareef bin Farid
Saturday, 26th Sha`baan, 1444 (3-18-2023)
Bamako, Mali
رَفْعَ مَنَارِ الْحَقِّ بِذِكْرِ سِيرَةِ مُقَارِنَة لِسَيْفِ الْحَقِّ
(Raising the Lamp of Truth by Mentioning the Harmonious Biography of the Sword of Truth).
(The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany)
A Commentary Upon the Kitaab Wird Sayf al-Haqq of Shehu Uthman Dan Fodio
This gloss composed as endnotes is an annotation and explanation of the Kitaab’l-Wird of Shehu Uthman Dan Fodio: Light of the age; the complete mujaddid of the 12th century hijra; the 11th Righteous Khalif; the Imam of the Awliyya; the Sword of Truth; and herald and forerunner of Imam al-Mahdi (alayhimaa as-salaamu); may Allah engulf him in His mercy Ameen.
This Book of Litany is the wird which the Shehu gave to anyone desiring (mureed) to be guided by his unique suluuk (spiritual methodology). Members of the Jamaat of the Shehu in the U.S.A. repeatedly requested me to compose a book clarifying the meanings and secrets of this work; and after making istikhaara, I composed this in order benefit them and those mureeds who desire to follow the unique Path of the Shehu.
The sufi sages say: “The person without a wird (litany) is a qird (rogue monkey).” Thus, I have named this commentary Izaalat Dhameem Khisaal al-Qird Bi Iktishaaf Anwaar Kitaab al-Wird (The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany).
My intent in writing this commentary is to clarify that the objective and intent that the Shehu had in composing this small work was in order to confirm that he had established his own unique Tareeqa within the Turuq of the Sufis.
I realize that this assertion has gone largely uncontested or even examined in academia. In its dusty halls, regional experts assert that the Shehu was a Qaadiriyya; or that he was, at most a master of the Shadhaliyya, the Khalwatiyya and the Mahmudiyya Paths as well. However, among the traditional scholars who inherit from the Shehu through lineage and knowledge, there has always been this assertion that the Shehu initiated his unique Path; and that this work, which some scholars called “Lamaa Balaghtu” (Once I Attained); is the formal declaration of that fact.
My teachers, such as Shaykh Muhammad al-Amin ibn Adam, Shaykh Muhammad Bello ibn Abdullahi, Shaykh Abu Bakr Basambu ibn Umar, Shaykh Muhammad Bello ibn Abd’r-Raaziq, Shaykh Ibrahim ibn Uthman, Shaykh Umar ibn Ahmad Zaruku and Shaykh Muhammad al-Amin Bo’yi; all attested to the fact that the Shehu not only inherited the lights and stations of the Sultan of the Awliyya, Abd’l-Qaadir al-Jaylani; but that he also inherited the lights and stations of Shaykh Ahmad ar-Rufai`, Shaykh Ibrahim ad-Dusuqi and Shaykh Ahmad al-Badawi; considered the four awtaad (pillars) of the circle of the Alwiyya.
The third Amir of Gwandu, Shaykh Ibrahim al-Khalil ibn Shaykh Abdullahi Dan Fodio, who was one of the disciples of the Shehu that had attained spiritual mastery (mushayyikha), said in his Tanbeeh al-Ghaafileen that the Shehu was the fifth element of the four components of the perfected awliyya: al-Jaylani, ar-Rufai` al-Badawi and ad-Dusuqi. Just as these four sages established unique spiritual methodologies whose schools of thought were named after them. Similarly, Shehu Uthman Dan Fodio laid the foundation for a new school in practical and theoretical sufism, constructed upon a unique methodology of spiritual discipline and developed an inimitable .launching pad for gnosis of the Absolute Being.
This work, Kitaab al-Wird, sometimes called Wird Sayf al-Haqq, basically discusses two major spiritual openings (futuuh) and unveilings (mukaashif) that occurred in two time periods in the Shehu’s life: the first at the age of thirty-six and the second at the age of forty and some months.
The first spiritual opening heightened his physical body and enhanced his natural abilities. It was then that he first discovered the wird (litany) that was transcribed in a kind of nano-script with the Pen of the Divine decree on his fifth rib on his right side. The second spiritual opening gave him arrival, designation, being given the Sword of Truth, being named the Imam al-Awliyya (the Leader of Sages); and it was then that he was instructed to disseminate the wird that he previously saw transcribed in his body. Both spiritual unveilings involved the wird or litany.
Both spiritual openings occurred for the Shehu as a result of abundant and prolonged periods of sending blessings and peace upon the Prophet, may Allah bless him and grant him peace. Both, his son, Sultan Muhammad Bello and his son-n-law Waziri Uthman Gidadu ibn Muhammad Layma narrated the accounts of these openings and described them as the same kinds of spiritual unveilings which the founders of new Sufi spiritual orders experienced; such as Shaykh Ahmad ibn Idris of the Idrisiyya, Shaykh Muhammad Uthman al-Murghani of the Mirghaniyya, Shaykh Ahmad at-Tijani of the Tijaniyya, Shaykh Muhammad al-Mahdi as-Sunusi of the Sunusiyya and Shaykh Ahmadu Bamba of the Muridiyya.
Shehu Uthman Dan Fodio, accomplished the same achievements that these awliyya did, but in addition; Allah ta`ala granted him success in establishing a sovereign social order where he was able to implement his ideas of social transformation (tajdeed). Allah willing, this annotation and commentary, will bring out the evidences which corroborate the assertion that the Shehu was the founder of a specific Tareeqa and the initiator of a unique methodology in this ancient spiritual path (suluuk).
Not only is this Kitaab’l-Wird the most concise means of drawing near to Allah ta`ala, but this succinct work is also a key (miftaah) to all the sciences obligatory for the responsible servant to know and act upon. This can only be understood by shinning the light of Quranic exegesis upon these verses which clarify the sciences of the religion in detail.
Allah willing, this annotation and commentary will do just that. Whoever memorizes these verses and understands their exegesis will comprehend the individual obligations in general; and will thus be an `alim (basic scholar).
Thus, the Kitaab’l-Wird of Shehu Uthman Dan Fodio, is not only a litany to be recited in order to attain spiritual openings, but it is also a source book for `aqeeda (beliefs/IMAN), fiqh (jurisprudence/ISLAM) and tasawwuf (spiritual purification/IHSAN).
Because the Shehu made this text available to the general public is proof that he wanted it to be taken as a general litany for the Umma of Muhammad, (may Allah be merciful to them with an all-encompassing mercy). It is with this intention and objective that we, at the Sankore Institute of Islamic-African Studies International (SIIASI – www.siiasi.org), present this work, with the hope that whoever comes across this work will take it as their litany and be connected to the one African sage who said that his tajdeed (social transformation) and jihaad (spiritual and military struggle) will not cease until it reaches the Coming Man, Imam al-Mahdi.
I read this work, the Kitaab al-Wird more times than I can count with at least four different African scholars; but my main teacher with whom I received idhn for this work was my teacher, Shaykh Muhammad al-Amin ibn Adam; who received it from his father Shaykh Adam Kari`angha ibn Muhammad Tukur; who received it from Shaykh Musa al-Muhajir; who received it from Shaykh Ali Dinba ibn Abi Bakr Mallami; who received it from its author, Amir’l-Mu’mineen, Sayf al-Haqq, Imam al-Awliyya, Nur az-Zamaan, and Mujaddid ad-Deen – SHEHU UTHMAN DAN FODIO; may Allah ta`ala engulf all of them in His mercy and benefit us by means of their baraka. May Allah show you and I the truth as truth and help us to follow it and show us falsehood as falsehood and help us to avoid it.
Commanding good and forbidding evil is one of the distinguishing marks of the Umma of Muhammad, upon him be blessings and peace. Allah ta`ala says: “You are the best nation raised up for the benefit of humanity; you command the good and forbid evil; and you believe in GOD.” [3:110]
The commanding of good and forbidding evil is the most immense axis in the reform and correction of this world and the religion. The reason behind GOD sending the Prophets and Messengers to the world was in order to command the good and forbid evil.
The meaning of commanding good is enjoining what GOD has obligated upon humanity; such as belief in GOD, His Divine Unity and Divinity, adherence to His messengers, establishing the prayers, giving charity and the remainder of religious obligations. Commanding good also means reforming the social conditions of the people; such as taking care of the destitute, assisting the oppressed and establishing social justice.
The meaning of forbidding evil is prohibiting what GOD has forbidden humanity; such as disbelief in GOD, polytheism, rejection of the His messengers, abandoning worship of Him and neglecting the remainder of the religious obligations. It also includes challenging social corruption and injustice.
Commanding good and forbidding evil begins with the inner heart, is manifest on the tongue and is implemented by the hands; and this includes the necessity of taking up arms in defense of good and in order to prevent evil.
The Book of Commanding Good and Forbidding Evil was composed by the Shehu Uthman Dan Fodio around 1797, after he attained the station of mujtahid (a scholar capable of independent judgment). During this period the Shehu had developed at network of scholars, clerics and students of knowledge that stretched throughout the seven Hausa states; and included scholars and students as far east as Dar Fur, and as far west as Futa Toro in the Senegambia region as well as the cities of Timbuktu, Djenne, Mopti and Massina.
A Hausa poem describes the social reform which Shehu Uthman Dan Fodio ignited throughout the Sahel of Africa:
“Verily a cloud has settled on Allah’s earth
A cloud so dense that escape from it is impossible.
Everywhere between Kordofan and Gobir
And the cities of the Kindin (Tuareg)
Are the settlements of the dogs of the Fellata
Serving Allah in all their dwelling places . . .
In reforming all the districts and provinces
Ready for the future bliss
So, in this year of 1214/1799 they are following their beneficent theories
As though it were time to set the world in order by preaching.”
The Shehu described the responsibilities of each of these “Callers to GOD” in his Ihya as-Sunna where he said: “Realize that it is incumbent upon every scholar not to remain silent in these times because innovations have appeared and spread. In the Prophetic tradition it says: ‘When trials and tribulations become manifest and the scholar remains silent, then on him is the curse of Allah." Everyone who remains at home these days or wherever he may be, is not free from reprehensible deeds by being unconcerned in guiding the people, teaching them, and urging them to do the good.
Most of the people are ignorant of the shari`a. Thus, it is incumbent that there be in every mosque and quarter in the town, a faqih teaching the people their deen. Likewise, in every village it is incumbent for every faqih who has completed his individual obligations (fard `ain) and is now devoted to the study of his collective obligations (fard kifaya) that he go out to the people neighboring on his town in order to teach them their deen and the obligations of their shari`a. He should take along with him provision which he will eat, and should not eat from their food because most of it is doubtful (shubahat).
If one person does this, then the sin falls off the remaining people; otherwise, all of them will carry the burden of the sin. As for the scholar the fault comes from not going out and as for the ignorant their fault comes from not seeking knowledge. Every common person who knows the conditions (shuruut) of the prayer must teach it to others. If he does not, then he shares in the sin.
It is well known that mankind is not born knowledgeable of the shari`a, therefore the responsibility of propagating it falls upon the scholars. Whoever has studied a single problem is one of the learned ones in it. Thus, it is incumbent upon him to teach it to others if it is one of the individually obligatory duties. Otherwise, he will have a share in the sin. But the sin of the fuqaha is greater because their ability to propagate knowledge is more obvious and it is a duty more appropriate to them. For if professionals were to leave their profession, their means of livelihood will become of no avail. This is because they have taken upon themselves an affair which is essential for the betterment of mankind.
The concern and profession of the faqih is the propagation of what he has learned from the Messenger of Allah, may Allah bless him and grant him peace - for the scholars are the inheritors of the Prophets. It is not permissible for anyone who is capable of changing a detestable practice among the people to ignore that by sitting at home; rather he should go out. If he is unable to change some practices which he is trying to avoid, but can change another it is incumbent then upon him to go out. His going out to change what he can will not harm him if he witnesses that which he cannot change. Going out to witness a reprehensible practice without a sound reason should be avoided.
It is therefore the duty of every Muslim to begin with himself and to get used to practicing the obligatory duties and avoiding forbidden practices. He should then teach that to his wives and relatives. He should then proceed to his neighbors, then to the people of his quarter, the inhabitants of his town, the surrounding suburbs of his city, and so on to the furthest part of the world. If a near one undertakes this duty, it falls off those who are furthest away. Otherwise, everyone who is able to do so should go out - be he near are far away. This is the foremost concern to him whom the matter of his deen is important.”
Thus, throughout the Sahel of Africa, the Shehu had scholarly colleagues and students who took up the responsibility of commanding good and forbidding evil. The tajdeed (social reform) of the Shehu began with the individual and moved outward to the rest of the world. The first level was the transformation of the self by being busy with one’s own faults and ignoring the faults of others. This entailed looking inward into the fundamental beliefs of the soul and rectifying them in accordance with the `aqeeda of the sunna. This also meant ridding oneself of innovations which have creeped into the inner core of beliefs. Then the individual should move outward from most simple act of relieving oneself to the advanced collective action of government. All acts had to be measured by the sunna of the Prophet, may Allah bless him and grant him peace and placed in sinc with it. Tajdeed to the Shehu was persistent and continuous until the End of Time.
In the Book of Commanding Good and Forbidding Evil, the Shehu makes seven essential points which establish the judgment, conditions and limits of commanding good and forbidding evil.
[1] commanding good and forbidding evil is not a specific responsibility for good people; every person, even those who are sinful are obligated to participate.
[2] in those matters in which scholars differ, there is no need to command or forbid.
[3] in commanding good and forbidding evil, one must adhere to schools of thought of the mujtahid Imams
[4] the prevalence of social evils and the absence of social good does not suspend the obligation to command good and forbid evil.
[5] the fear of retribution should not stop a person from commanding good and forbidding evil; although the scholars differ whether silence or speaking is better in the face of retribution
[6] when the obligation of commanding good and forbidding evil lead to fighting, the taking up of arms and social strife; then the responsibility falls upon the government’ especially if commanding good and forbidding evil will cause more harm in society than what was being eradicated.
[7] commanding good and forbidding evil is not an individual obligation (fard ayaan); it is a collective obligation (fard kifaaya) that falls under the purview of the scholars of Islam
The Shehu ends the Book of Commanding Good and Forbidding Evil by citing those scholars and reformers who attempted to command the good and forbid evil; but it led to social strife and upheaval rather than social reform. This is significant because it demonstrates that the goal of commanding good and forbidding evil is to bring about the proactive transformation of society and not social discord.
This work by Shehu Uthman Dan Fodio is evidence for the obligation upon Muslim nations and Muslim minorities to call people to GOD and to follow the rules of GOD. It is also legal justification for Muslim nations and Muslim minorities to be thoroughly engaged in establishing social justice and fighting against social injustice.
However, this work by the Shehu is also proof against all belligerent Muslim illegal combatants, such as al-qaeda, daesh, ISIS, boko haram, etc who without authority or legal right, have taken up arms and unleashed the social strife and dissension plaguing the Muslim world today.
Shaykh Muhammad Shareef bin Farid
9th Dhu’l-Qa`ida, 1443 (June 8, 2022)
Bamako, Mali
For, the Akhlaaq al-Mustafa is a decisive book in clarifying the immense character traits of the Prophet, upon him from Allah be the best blessings and most perfect peace. By the praise of Allah, and the best of His assistance, I have composed this insignificant commentary upon it which I named Nayl as-Safa’ wa Ijlaa’ ad-Dujaa Fee Sharh `Ala Akhlaaq al-Mustafa (The Attainment of Spiritual Clarity and the Removal of Spiritual Darkness Regarding the Commentary Upon the Character Traits of the Chosen One), as a clarification of the meanings of the words, judgments and secrets hidden in the Akhlaaq al-Mustafa of the most erudite scholar of the Land of the Blacks, the greatest professor, Shaykh Abu Muhammad Abdullahi ibn Fuduye`, may the mercy of Allah ta`ala be upon him and may He benefit us by his baraka.
Shaykh Abu Alfa Umar Muhammad Shareef bin Farid al-Qaadiri
Thursday, 12th of Rabi` al-Awwal, 1434 A.H. (January 24, 2013 C.E.)
Cotonou, Benin, on the southern coast of West Africa