Tuesday, 26 May 2015

SHAYKH MUHAMMAD AL-MISHRI WULD AL-HAJJ ᶜABDALLAH AL-ᶜALAWIYY (1918-1975)

SHAYKH MUHAMMAD AL-MISHRI WULD AL-HAJJ
{Prominent Mauritanian Disciple of Shaykh Ibrahim Niasse}

By: Dr. Joseph Hill (Cultural Anthropologist);
»Founder of Medina Baay Research Association

Biography of Muḥammad al-Mishri wuld al-Ḥājj ᶜAbd Allāh al-ᶜAlawiyy

Mishri first met Baay Ñas (Shaykh Ibrahim Niasse) as a child when he was travelling with his father and visited Imam Alhaaji Abdulaay Ñas (Shaykh Ibrahim Niasse's father) in Lewna Ñaseen, Kawlax (Kaolack).

His father, ᶜAbd Allāh wuld al-Ḥājj, was known as a great a visionary, and when he saw Baay Ñas, he exclaimed:

“There is no God but Allah [term of astonishment]! What great things God has in store for this black youth!”
(“Lāᵓilāha ᵓillāLlāh, hādhā shābb al-kūriyy mā ᵓakthara mā ddakharahū Llāh!”).

Mishri heard this and was deeply marked by it.

Mishri studied with several ᵓIdaw ᶜAli scholars in Mauritania, including Aḥmaddu wuld Dahah, as well as with teachers from the ᵓIdabliḥsan tribe, such as Muḥammadan wuld Ḥuwayballāh), and from the ᵓAwlād Daymān tribe, such as Babbāh wuld ᶜAbd ar-Raḥmān and Lamīn wuld Sayyidi. He studied like this until about the age of 18 or 20, then decided he wanted to take the ṭarīqah.

In Mauritania, Al-Ḥājj wuld al-Mishri tells me, students usually study the textual sciences (ᶜulūm) before getting into Sufism (taṣawwuf). He took the wird from Muḥammad Lamīn wuld Baddi and stayed with him 2 years “to be initiated into the experience of taṣawwuf (“Li-yumārisa tajribat at-taṣawwuf”), then he saw a vision in which the Prophet and Baay Ñas appeared. This vision led him to understand that he would get more out of going to Baay Ñas, so he went to him in Medina Baay in 1355 h., (c. 1937), shortly before Baay Ñas went on his pilgrimage to Makkah.

He renewed his wird with Baay Ñas at this time. Later the same year, he returned to Medina and received his tarbiyyah from Baay Ñas.

He was not the only Mauritanian shaykh to follow Baay Ñas. The first Mauritanian shaykhs who received ᵓijāzahs from Baay Ñas are the following, in order of their appointment:

- Muḥammad wuld an-Naḥwi (of Barayna, now in Ribāṭ al-Fatḥ, which he founded c. 2001)

- Muḥammad al-Ḥāfiẓ wuld Muḥammad ᶜAliyy

- Al-Hādī wuld Sayyid wuld Sayyid Mawlūd Fāl of Tumbuy ᶜAli (Mawlūd Fāl was the Shaykh of Alhaaji Omar Taal [ᶜUmar al-Fūtiyy])

- Muḥammad ᶜAbd Allāh wuld Lamrābuṭ

- Muḥammad Fāl wuld ash-Shaykh Muḥammad al-Ḥāfiẓ wuld Maḥḥam


He does not note where Mishri fits in this chronology, but it is well known that he was one of the relatively late disciples.

Eleven years after his tarbiyyah, aounrd 1947 (1366 h.), Mishri returned to Medina Baay and received his ᵓijāzah. The next year (1367 h., c. 1948) he began to receive his first disciples, and because of his charisma he attracted a large number of disciples.

He was one of the first shaykhs in the area to have a large number of disciples from outside his own tribe and region. He travelled to ᵓĀdrār in the north and several people there became his disciples and moved into his nomadic camp. From then until 1958 disciples continued to gather in his camp.

Among his first disciples were the following:

- Baddi wuld Maddāh (ᵓIdaw ᶜAli, a trader)

- Baba wuld Sayyid (ᵓIdawᶜali, a scholar)

- Daahil wuld Daah (Shurafāᵓ—ᵓAwlād Maḥmūd Sharīf, a young man from ᵓĀdrār)

- ᶜAbd Allāh wuld Jiddu, a.k.a. Muḥammad Fāḍil (ᵓAwlād aḅḅayri, a youth, became a scholar)

The ᵓĀḅḅayri, who are originally a branch of ᵓIdawᶜali, started becoming disciples particularly in the 1960s and 1970s.

In 1958, Mishri decided that he wanted his disciples to be settled (mutaḥaḍḍir: civilized) so they could establish a more permanent environment for Islamic education.

In 1958, a confluence of events made this settlement possible. His ᵓIdaw ᶜAli tribe had long lived in the same general area as members of the Idabliḥsan tribe, with whom they had sometimes had hostilities. Some of the ᵓIdabliḥsan petitioned the French government for a well, and the French agreed to dig them a well about 30 kilometers to the south of present-day Maᶜṭa Mulāna at a place called nyark, but their ᵓIdabliḥsan guide led them to the wrong place and they ended up digging the well in what is now Maᶜṭa Mulāna’s medicinal garden.

The ᵓIdaw ᶜAli pointed out that the well was on land that they and not the ᵓIdabliḥsan controlled, and some conflict ensued as the ᵓIdaw ᶜAli fought to prevent their land and this well from being grabbed by the ᵓIdabliḥsan.

In 1957, to make good on their promise and to prevent further conflict, the French ceded the well to the ᵓIdawᶜali and agreed to dig another for the ᵓIdabliḥsan. They told the ᵓIdawᶜali that this unexpected boon was a gift from God, so the well was named Maᶜṭa Mulāna, or “Gift from God.”

Two years after the village was founded (late 1960), they opened a public bilingual French and Arabic elementary school. In 1965 they built the mosque and held Friday prayer there.

At that point, there were still only around 200 people, not much more than when they founded the village, although the village was gradually taking shape during this period.

In 1967, Baay Ñas visited Maᶜṭa Mulāna for the first time and gave a speech (not a Friday speech) at the mosque.

In 1971, Mishri hosted a landmark meeting in Maᶜṭa Mulāna between the ᵓIdaw ᶜAli and the ᵓIdabliḥsan in which they officially ended hostilities. Before that time there had been occasional violent outbreaks between members of the two tribes, and since then they have had uninterrupted peace.

In 1975, Mishri died in a car accident on the road to Róoso, Senegal, on his way back from Medina to Mauritania, shortly before (I believe around 3 weeks before) Baay Ñas died. At the time, his oldest son Al-Ḥājj wuld al-Mishri was studying economics at the University of Dakar, and although he was the first in his class he was called back after his first year to succeed his father.



Ḥājj later founded a village called al-Quds (“Holy,” the Arabic name of Jerusalem) on the site where his father died. (Although he is often credited with founding the village, he tells me that many of the village’s inhabitants were already in the area and they only became formalized as a village after he had a mosque built there. He speaks of al-Quds as Maᶜṭa Mulāna’s sister village, and people from Maᶜṭa Mulāna have participated in development projects involving al-Quds.)



After Mishri’s death (as is the case with many charismatic leaders, especially the ones with close followers from outside the family) there were disputes between his disciples concerning who should succeed him. Some supported his close disciple and muqaddam, Shaykh wuld al-Khayriyy, saying he had inherited Mishri’s spiritual abilities, while others supported Al-Ḥājj wuld al-Mishri.

After three years of contentious coexistence, in 1978 Shaykh wuld al Khayriyy and his disciples left Maᶜṭa Mulāna and founded the village of Bubakkar, which, like Maᶜṭa Mulāna, is named after the well that was on the grounds before the village was founded. Bubakkar is only a few kilometers away from Maᶜṭa Mulāna.

Al-Ḥājj wuld al-Mishri says that there have never been problems between himself and Shaykh wuld al-Khayriyy, only between jealous disciples who want to glorify their own leader.

Source;

By: Dr. Joseph Hill (2007)




SHAYKH MUHAMMAD AL-MISHRY IBN ABDULLAH IBN AL-HAJJ AL-ALAWI (1918-1975)

By: Professor Rüdiger Seesemann (Germany)

In: The Shurafa and the Blacksmith: The Role of the Idaw 'Ali of Mauritania in the Career of the Senegalese Shaykh Ibrahim Niasse (1900-75). {Published in: The Transmission of Learning in Islamic Africa (2004) - [Chapter 3, pgs 72-98], Edited by Dr. Scott S. Resse}
&
The Divine Flood: Ibrāhīm Niasse and the Roots of a Twentieth-Century Sufi Revival (2011)


...Niasse was still waiting for the final breakthrough of his movement. It finally came with the affiliation of Muhammad al-Mishri, one of the sons of Abdallah ibn al-Hajj who had predicted the rise of [Ibrahim] Niasse as the supreme leader of the Tijaniyya.

Muhammad al-Mishri, the son of Niasse’s discoverer and mentor 'Abdallah wuld al-Hajj, also joined the fayda, probably in the early 1940s.

The last prominent Mauritanian disciple of Niasse to be mentioned...is Muhammad b. 'Abdallah b. al-Hajj al-'Alawi (b. 1336/1917-1918; d. 1395/1975). At the beginning of his career as deputy, Muhammad al-Mishri—another sobriquet that goes back to Niasse—was, like Manna Abba alias Shaykhani, more active in the neighboring region of Adrar than in his native Trarza.

Initially, al-Mishri's influence was more manifest in Adrar than in Trarza. But by 1950, more and more members of the Idaw 'Ali of Trarza began to submit to the authority of the shaykhs affiliated to Ibrahim Niasse.

The joint effort of Shaykhani, al-Hadi and Muhammad al-Mishri - the main representatives of the young and upcoming generation of Tijani leaders - ultimately cleared the way for Niasse's success among the keepers of the Hafizi tradition.

In 1952, Ibrahim Niasse visited Mauritania for the first time. This was the last step of the implantation of his movement in Trarza. In his own account of this trip written in verse (published in al-Rihla al-Kannariyya wa-l-Kumashiyya, in Majmu' Rhilat al-Shaykh Ibrahim), Niasse describes the favorable reception by Muhammad al-Tulba and Muhammad al-Amin ibn Ahmad ibn Baddi, the two spiritual leaders of the Idaw 'Ali at the time. Moreover, he makes mention of all people he met during his stay, and he even includes details about the character of his relationship with each of them.

Talking about the spread of Niasse branch in Mauritania, Ibrahim's son Muhammad al-Mahi Niasse put it like this: "What happened in Mauritania is very special...What he accomplished in Mauritania is a Divine secret - it is the secret of the fayda".

The submission of the Idaw 'Ali to his authority has thus to be seen as a turning point in Niasse's career. For his ascension to the supreme leadership of the Tijaniyya, this submission was at least as crucial as the recognition of his claims by the Moroccan Tijani Shaykh Ahmad Skiraj or Abdallah Bayero, the Emir of Kano.

Primary Source;
The Divine Flood: Ibrāhīm Niasse and the Roots of a Twentieth-Century Sufi Revival (2011)



KNOWLEDGE OF GOD/GNOSIS (MA'RIFAH)
{The Objective & Goal of Existence}

By: Shaykh Muhammad al-Mishry al-Alawi (Khalifa of Shaykh Ibrahim Niasse in Mauritania, the teacher of Shaykh Ould Khayr)

"The objective and goal of the existence of the Khalifa of Allah is Gnosis [ma'rifa] of Allah, because Allah does not die in order to leave behind a Khalifa to succeed Him, and He is not incapacitated in order for him to have a Khalifa to help Him and support Him.

Therefore what is the secret behind the existence of the Khalifa?

The answer to that is that Allah was with no direction attributable to Him, and where eyes cannot perceive Him,

->> so He brought to us a Khalifa who has a direction, and who can be perceived by the vision of the eyes.*<<-


For the existence of the Khalifa is for our benefit and not due to any need of Allah Ta'ala for him, because Allah is independent from needing this world before the world, and along with the world and after the world."



THE NEXUS BETWEEN THE SPIRITUAL & THE MUNDANE WORLD

By: Shaykh Muhammad al-Mishry b. Abdullahi wuld al-Hajj al-Alawi al-Tijani, RA

via: Imam Muhammad Abdullahi Al-Tijani Al-Ibrahimi


ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﻋﺎﻟﻢ ﺍﻻﺭﻭﺍﺡ ﻻﺑﺪ ﺍﻥ ﻳﻈﻬﺮ ﻓﻲ ﻋﺎﻟﻢ ﺍﻻﺷﺒﺎﺥ، ﻭ ﻻ ﻳﻨﺘﻬﻲ ﻋﺎﻟﻢ ﺍﻻﺷﺒﺎﺡ ﺣﺘﻲ ﻳﻈﻬﺮ ﻛﻞ ﻣﺎ ﻓﻲ ﻋﺎﻟﻢ ﺍﻻﺭﻭﺍﺡ


“Everything that was contained in the spiritual world has to manifest itself in the physical world, and the physical world will not end until everything that was in the spiritual world has been manifest.”


UNDERSTAND!!!




THE POEM SHAYKH IBRAHIM NIASSE WROTE TO MUHAMMAD AL-MISHRY

via: Sidi Mustafa Emmanuel

The qasida Sheikh Ibrahim Niasse wrote for his Mauritanian Khalifa Muhammad al-Mishry ould Abdallah al-Alawi when he was on his deathbed in London. It might be the last poem he wrote ...


هذا ماقاله مولانا خاتم الختمين الشيخ إبراهيم رضي الله عنه في رثاء محمد المشري رضي الله عنه.


قال الشيخ هذا الرثاء وهو رقود علي الكرسي في لندن حين بلغه نعي وفاة مريده الصادق مولانا المشري رحمه الله.


بسم الله كفي وصلي الله علي النبي المصطفي. وهي هذا:


محمد المشري أتاك حمام // وأرجوا من المولي أتاك مرام


وقابلك المولي الكريم برأفة // وروح وريحان عليك سلام


وعشت عزيزا عابدا متنسكا // وفي خدمة المولي أتاك حمام

أحاجي شمر للمعالي مسابقا // وعش كابرا إذ أنجبتك كرام


وفي عام خمس بعد تسعين حجة // مضي المشري لا عار وليس سقام


وأين له سن وأين شبيهه // له جاء من خير الأنام تمام


حبيبا صفيا نافعا متقربا // جوادا كريما بل يداه غمام


لك الحمد مولانا أعرت محمدا // وقد رد ممن رد وهي فئام


فثلمة دين الله موتك فجأة // وإنا له والحمد وهو ختام


لدي معط مولانا دفنتم محمدا // بنائله والحزم وهو همام


صلاة وتسليم علي خير هاشم //وآل وصحب والجميع أمام


حق قدره ومقداره العظيم





ON 'KHATMIYYA & KATMIYYA'

By: Arif Billah Sayyidi Shaykh Muhammad al-Mishry b. Sayyidi Abdullah wuld al-Hajj al-Alawi al-Tijani (ra)

Via: Muhammad Abdullahi Al-Tijani Al-Ibrahimi


أقدم نفسا ربانيا مقدسا ومرقيا من أنفاس رجل الحضرة الناطق باسمها حقيقة، من قاف إلى قاف سيدي ومولاي محمدالمشري قدس الله سره:


مشاهدة الفرق بين ختمية الشيخ التجانى وكتميته مسألة دقيقة قل من فهمها لتداخل الدوائر وقل من أدرك حقيقتها وذاق معانيها فما يلقاها إلا الذين صبروا وما يلقاها إلا ذو حظ عظيم.


وقد أجاب سيدي محمد المشرى بن عبد الله العلوي الشنقيطي نفعنا الله بعلومه ،عن هذه المسألة جوابا يشفي الغليل ويبريء العليل.


وهذا نص الجواب ننشره للفائدة كما ورد في رسالته "القنابل اليدوية في الذب عن جميع الصوفية":


"أقول ان ختميته هى مرتبته فى ختمية الولاية فى دائرة الصفة حال كونه نائباً عن رسول الله صلى الله عليه وسلم فى هذا المقام فهو ممد جميع الاولياء من هذه المرتبة .


وإلى هذه المرتبة أشار رضى الله عنه بقوله: "روحى وروحه صلى الله عليه وسلم كهاتين- وأشار الى السبابة والوسطى- فروحه صلى الله عليه وسلم تمد الانبياء والمرسلين , وروحى تمد الاقطاب والعارفين".


أما كتميته رضى الله عنه , فإنها مرتبة الولاية الخاصة به من حيث ولايته فى دائرة الاسم , وإليها اشار رضى الله عنه بقوله: "لنا مرتبة عند الله تناهت فى العلو إلى قول يحرم ذكره وإفشاؤه,وليست هى مما ذكرته لكم .. الى آخره ؛فإنه كتمها , فعلمنا انها مرتبة كتمه.


وأقول بعبارة اخرى , ان الاولى مرتبة إمداده , والثانية مرتبة إستمداده؛ وبعبارة اخرى - الاولى - مرتبة ظهوره والثانية مرتبة بطونه ،وبعبارة اخرى , الاولى مرتبة بطونه والاخرى مرتبة بطون بطونه, وقد اشار إليهما معاً بقوله رضى الله عنه : "قدماى هاتان على رقبة كل ولىّ لله من لدن آدم الى النفخ الصور"... , الى غير هذا مما لا يكتب فى الاوراق ولا ينظر بالاحداق


جعلنا الله وإياكم من خاصة الخاصة فى اصحابه واحبابه".

Allahuma Ameen



Further readings (on Faydah in Mauritania):


SHAYKH MANNA ABBA WULD TULBA (SHAYKHĀNĪ) {The Second Illustrious and Favorite Muqaddam of Shaykh Ibrahim Niasse in Mauritania}
https://bit.ly/2RCwcvx
 
THE LAWFUL ENCHANTMENT: FROM THE GOLDMINES OF MANNA ABBA (BY SHAYKHĀNĪ)
https://bit.ly/314fJTP

SHAYKH MUHAMMAD WULD ANAHWI AL-'ALAWI (1908-2003) [The First Mauritanian Follower of Shaykh Ibrahim Niasse]
https://bit.ly/38PAh5i

SHAYKH AL-HAJJ ABDULLAHI WULD AL-HAJJ: THE DIVINE TREASURE-CHEST SEEKER {A Great Visionary (Mukashaf) & The Discoverer of Shaykh Ibrahim Niasse as the future bringer of the Faydah (Divine Flood)}
https://bit.ly/2RYLsSj

SHAYKH MUHAMMAD AL-HADI WULD SAYYID MAWLUD FAAL {One of the earliest Mauritanian Followers of Shaykh Ibrahim Niasse & his Special Envoy to Northern-Nigeria, Niger and Ghana}
https://bit.ly/2u28r6V



 
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Dalā’ilu l Khayrāt - Collection of prayers upon the Prophet “in Plain Arabic and Warsh script” (by Shaikh Sulaiman Jazūlī) - Arabic

Kanzul Masūn - Collections of Prayers/Supplications (by Shaikh Ibrahim Niasse) - Arabic

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2.Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega (Translated by Dr. Awwal Baba Taofiq)

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6. Handbook for every Tijaniyyat (by Shaikh As-Sufi)

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15.Facts about Sufism by Ismaheel Abdulrauf

16. Who is Shaykh Jamiu Bulala (by Ustaz Olanipekun Shittu Tunde)

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Salat books available (over 13books by Sheikh Gibrima, Sheikh Aliyyu Harazim(Kano), Sheikh Atiqu, Nabahani and so on).
Call; +2348074393996

SmileBak Global Emporium/Pristine Sufism Books
{Online Shop for Footwears, Clothing, Automobiles, Sufi Novels & Rosaries/Prayer beads📿}
Call; +2348074393996
WhatsApp Link: https://api.whatsapp.com/send?phone=2349078376281



SUFI BLOGS & SUFI BOOKS LINKS
(From Pristine Sufism Books/SmileBak Global Emporium)

SUFI BLOGS LINKS;

1. PRISTINE SUFISM

2. AFRICAN SCHOLARS & SAINTS: THEIR LIVES & TIMES

3. SHAYKH IBRAHIM NIYĀS (BAYE NIASSE)

4. SHAYKH MUHAMMAD GIBRIMA

5. THE DIVINE FLOOD (Writings & Translation Works of Imam Fakhruddin Owaisi)

6. SHAYKH UMAR FALKE

7. THE ICON OF MYSTICS: SHAYKH IBRĀHĪM NIYĀS (Writings & Translation Works of Shaykh (Dr.) Awwal Baba Taofik)

8. THE FAYDAH IN MAURITANIA

9. ENGLISH TRANSLATIONS OF SHAYKH IBRAHIM NIASSE’S BOOKS (By Shaykh Hussein Babalwaiz)

10. SUFI SUPPLICATIONS/INVOCATIONS

11. SHAYKH IBRAHIM NIASSE’S WORKS: INTERPRETATION FROM ARABIC (By Imam Muhammad Abdullahi)

12. SUFI MYSTICAL POEMS

13. SHAYKH ADAM ABDULLAHI AL-ILORY

14. SHARING THE TREASURES OF PRISTINE ISLAM (Translations of Sayyida Bilqis Grillo)

15. SPIRITUAL FLOOD (FAYDAH) PEARLS [Writings & Translation Works of Shaykh Sulayman Odetayo]

16. SHAYKH TĀJ AHMAD AL-LABĪB AL-ADABY

17. THE BELIEVER’S SWORD: APPLICATION OF SCIENCE OF NUMBERS & LETTERS TO PRAYERS FROM QUR’AN & HADITH

18. KHADEEJAH: LIGHT UPON LIGHT LADY

19. PRISTINE SUFISM BOOKS


SUFI BOOKS LINKS;
(SmileBak Global Emporium/Pristine Sufism Books)

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To place order for Sufi Books/Literature, contact;
WhatsApp: +2349078376281
Or click the link below;
Call: +2348074393996 or +2349078376281 or +2348034656467
Email: smilebak2004@gmail.com

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