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)}
By: Professor Rüdiger Seesemann (Germany)
In: The Divine Flood: Ibrāhīm Niasse and the Roots of a
Twentieth-Century Sufi Revival (2011).Publisher: Oxford University Press
&
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}
Introduction
Abdallah wuld al-Hajj told the
young Ibrahim that;
"The fayda will appear at
your hands, and it will not appear at the hands of anyone else". ~ Kashif
al-Ilbas
Joseph Hill (founder of
medinabaay.org) stated that;
ᶜAbd Allāh wuld
al-Ḥājj was known as a great a visionary (mukashaf), and
when he saw Baay Ñas (Shaykh Ibrahim Niasse), 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!”).
1.0 Shaykh
Ibrahim Niass's Upbringing
The father’s standing as a Muslim
scholar and his position within the Tijaniyya had a decisive influence on young
Ibrahim. Hagiographical narratives of his youth in Kaolack attest that he,
though still a boy at the time, already showed signs of extraordinary
promise...
The Léona neighborhood of
Kaolack, where Abdallah Niasse had established his home and his zawiya, soon
became a busy hub of distinguished Tijani visitors, mostly representatives of
the Idaw 'Ali, a tribal confederation based in Trarza and other regions of
Mauritania, whose members claim descent from Ali b. Abi Talib and are widely
regarded as descendants of the Prophet. In fact, the Mauritanian author of a
biographical note on Niasse stresses that “there is nobody among the Alawiyyun
[i.e., the scholars of the Idaw Ali], whether from the desert or from Shinqiti
but he (Abdullah Niasse) knows his genealogy and chains of initiation. He knows
them better than their own sons, who sometimes get the details wrong”.
The environment during Ibrahim’s
adolescence in Kaolack was thus saturated with a Tijani way of life.
Performance of Tijani rituals, along with the five daily prayers, structured
the day, and lessons in Tijani doctrine, taught by his father, dominated his
curriculum. Ibrahim is also said to have taken a great interest in the guests,
and he drew particularly close to one of them, Abdallah wuld al-Hajj, who is at
the center of the most important hagiographical narrative of his youth.
2.0 Al-Hajj
Abdullahi Wuld al-Hajj
Abdallah wuld al-Hajj (b.
1277/1860-1861, d. 1347/1928-1929) was one of the Alawiyyun who maintained
close relationships with representatives of the Tijaniyya in Senegal.
Al-Hajj Abdullahi Wuld al-Hajj is
a renowned representative of the Hafiziyya tradition who had been seeking the
spiritual flood (fayda) of Shaykh Ahmad Tijani for many years before
recognizing it in the person of Shaykh Ibrahim Niasse .
His acquaintance with Abdallah
Niasse probably went back to the days when the family was still in Gambia, and
he is credited with discovering a special gift in young Ibrahim....he
recognized him as the future bringer of the fayda (sahib al-faydah).
Sharif [the title reserved for
descendants of the Prophet] Wuld al-Hajj had come to ask al-Hajj Abdallah
Niasse for the gift. Once he had been served he was about to start praying for
the family members who had all gathered. But then, to the surprise of those
present, he suddenly turned to young Ibrahim asking him to pray for him, the
sharif. As he later confided to the father, he had “seen” in the child the sign
of predestination, something that indicated that the adolescent had a calling
to an extraordinary destiny, and that there was a blessed star shining in him,
which distinguishes the
great men of God. Then the boy
prayed for the sharif who subsequently came to visit him often and never ceased
to watch his ascension from a distance.
Shaykh Ibrahim Niasse’s most
significant early ijaza besides that from his father was from al-Hajj Abdullahi
Wuld al-Hajj, a renowned representative of the Hafiziyya tradition who had been
seeking the spiritual flood (fayda) of Shaykh Ahmad Tijani for many years
before recognizing it in the person of Shaykh Ibrahim Niasse (Dr. Zachary
Wright, tijani.org).
Muhammad al-Mahi, one of the
senior sons of Ibrahim Niasse, and director of the highly regarded Institut
Islamique El Hadj Abdoulaye Niasse in the Sam neighborhood of Kaolack, gave
the following version:
Abdallah Niasse had always wished
and hoped that one of his sons would become the bringer of the fayda. . . .
Ibrahim was still young when Abdallah wuld al-Hajj predicted that he would
bring the flood, because he had perceived the scent of God in the boy. . . . Wuld
al-Hajj had traveled from Mauritania to Senegal in search of the scent of God.
He failed to find it in Touba and Tivaouane, and when he arrived in Kaolack, he
told Abdallah Niasse to call all his sons. He looked at Ibrahim and said, “He
is the one!” Abdallah wuld al-Hajj stayed for some time and was always close to
the Ibrahim. They shared the same bed, and he asked the boy questions about the
Quran and Hadith. Although Ibrahim was still a child, he always knew the
answer.
A similar version is recounted by
the Nigerian poet Ibrahim b. Harun alias Balarabe Jega in his celebrated poem
“The Jug of the fayda (Goran Fayla);
“He also has Abdallah wuld
al-Hajj leaving his country, though not in search of a scent, but attracted by
a light that he had seen from Mauritania. After he failed to find the source of
the light in Dakar, he continued his search until he reached Kaolack, where he
saw the young Ibrahim in the house of Abdallah Niasse. He asked his host
whether this was his son, and when he answered in the affirmative, he said: “He
is the one I am looking for! I have seen his light from my home country! This
is the reason why I came.” The visitor then revealed to Abdallah Niasse that
Ibrahim would be the recipient of the flood.”
Abdallah wuld al-Hajj figures in
the story of Ibrahim Niasse as the one who discovered in him the disposition to
becoming the bringer the fayda.
Abdallah wuld al-Hajj's
reputation of being able to predict the future...was acknowledged by the
(french) hagiographers.
In 1931, almost two years after
laying claim to the fayda, Niasse would give his own account of his
relationship with the Mauritanian shaykh and assign him a crucial role in the
justification of his
claim.
Joseph Hill (2007) relates yet
another version in which Abdallah wuld al-Hajj not only features as the
discoverer of Ibrahim Niasse as Sahib al-fayda, but also as the transmitter of
the secret of the fayda that is traced back to Ahmad al-Tijani.
Professor Seesemann in "The
Shurafa and the Blacksmith (2004)" submits thus;
According to available
hagiographical accounts, the fact that Ibrahim Niasse kept (possesses) the
secret of the fayda was first discovered by the above-mentioned 'Abdallah ibn
al-Hajj al-'Alawi from Trarza who, at one point, had expressed the hope that he
would be the owner of the fayda himself.
On one of his visits to the
zawiya at Kaolack he told 'Abdallah Niasse that he wished to see Ibrahim, who
was still a boy at that time.
When Ibrahim arrived, the
distinguished visitor said that this boy had extraordinary hidden qualities and
would one day become the supreme leader of the Tijaniyya.
To the surprise of the people
present, 'Abdallah ibn al-Hajj then asked Ibrahim to pray for him, so that God
might grant him salvation in the Hereafter.
'Abdallah ibn al-Hajj was already
dead when Niasse publicly declared himself the owner of the fayda and was thus
not directly involved in the events that followed this declaration.
Yet, the fact that young Ibrahim
was 'discovered' by a shaykh of the Idaw 'Ali later came to be emphasized as
proof of the truth of Niasse's claims.
According to Niasse's own account
in Kashif al-ilbas, 'Abdallah said to him:
"The fayda will appear at
your hands, and it will not appear at the hands of anyone else".
Thus, 'Abdallah ibn al-Hajj
figures as the first Mauritanian Tijani to have recognised the Senegalese as
the owner of the fayda, and the episode played a crucial role in the later
acceptance of Niasse by the other representatives of the Idaw 'Ali.
According to "The Divine
Flood (2011)" by Prof. Seesemaan;
Abdallah wuld al-Hajj, figures as
the discoverer of Ibrahim as the future bringer of the flood.
He therefore refers to two
contemporaries of his father from Trarza, who, as recognized caliphs of the
Tijaniyya, had laid claim to the fayda. According to Niasse, their claims were
widely considered invalid, which meant that the position was still vacant.
The first candidate Niasse
considers a failure is Muhammad al-Hafiz b. al-Khayr al-'Alawi, a scholar from
Trarza with a high reputation for his extraordinary knowledge of the Qur'an.
Niasse cites four verses by Muhammad al-Hafiz where he expresses his hope to be
the anticipated bringer of the flood, who was to come towards the end of time.
The second failed candidate is
Abdallah wuld al-Hajj, the same person who, according to popular hagiography,
discovered Niasse as the future bringer of the fayda, and who gave him his
first Hafizi chain in 1345/1926-1927.
According to the Kashif al-ilbas,
'Abdallah wuld al-Hajj used to receive disclosures (kushifa lahu) about the
fayda. He initially thought that he himself would be its bringer, but later
began to search for a sign of it among his disciples. Finally, when he became
aware of his imminent death and the flood had still evaded him and his
disciples, he began to appoint a large number of deputies and traveled
extensively, since he wanted at least to act as the liaison to the person
endowed with the fayda.
It is only after this subtle
invocation of divine and Prophetic sanction that Niasse takes the last,
decisive step in arguing why his claim to the flood was legitimate. The key
statement comes from no other than 'Abdallah wuld al-Hajj, who had been
searching for the fayda among his disciples for years:
'Abdallah b. al-Hajj al-'Alawi
said to me (Ibrahim Niasse):
“The fayda is truly coming
through your hand and certainly not through others who claim it. And you will
experience an onslaught of envy no one has ever experienced before.”
He also said: “You are the
greatest in the Tijaniyya in your time“, and he said other things modesty
prevents my pen from recording.
'Abdallah wuld al-Hajj must have
made this statement well before Niasse began to publicize his claim to the
fayda. The official year of the advent of the flood is 1348 (June 1929 to May
1930), and Niasse’s Mauritanian mentor had died in 1347/1928-1929.
In other words, his utterance has
the character of a prophecy, and as such it has been documented in various
versions in the popular hagiography.
Although 'Abdallah wuld al-Hajj’s
word certainly carried weight, his statement was a prediction, not an actual
confirmation of the emergence of flood.
'Abdallah wuld al-Hajj al-'Alawi
once told me:
“The purpose of the recitations
in the Tijaniyya is to get a fragrance of the Muhammadan Reality.”
3.0 Conclusion
The spread of the fayda in
Trarza, and subsequently throughout West Africa, appears....as the proof that
'Abdallah’s prediction did indeed come true.
Sources;
The Divine Flood: Ibrāhīm Niasse
and the Roots of a Twentieth-Century Sufi Revival (2011), by Professor Rüdiger Seesemann (Germany)
“Divine Knowledge and Islamic
Authority: Religious Specialization among Disciples of Baay Ñas”, by Dr. Joseph
Hill (2007)
Further Readings (on Faydah in Mauritania);
SHAYKH MANNA ABBA WULD TULBA (SHAYKHĀNĪ)
{The Second Illustrious and Favorite Muqaddam of Shaykh Ibrahim Niasse in
Mauritania}
SHAYKH MUHAMMAD AL-MISHRI WULD AL-HAJJ {Prominent
Mauritanian Disciple of Shaykh Ibrahim Niasse}
THE LAWFUL ENCHANTMENT: FROM THE GOLDMINES OF
MANNA ABBA (BY SHAYKHĀNĪ)
SHAYKH MUHAMMAD WULD ANAHWI AL-'ALAWI (1908-2003)
[The First Mauritanian Follower of Shaykh Ibrahim Niasse]
https://bit.ly/2u28r6V
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2.Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega (Translated by Dr. Awwal Baba Taofiq)
3.Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions(Translated by Dr. Awwal Baba Taofiq)
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1. Majmū’at ad-Dawāwīn (Collection of Eulogy Works) of Shaikh Ibrahim Niasse’ (English translation) - Translated by Dr. Awwal Baba Taofiq
2.Vessel of Spiritual Flood, Translation of Goran Faydah by Shaykh Balarabe Haroon Jega (Translated by Dr. Awwal Baba Taofiq)
3.Shariah and Haqeeqah: In the Light of the Qur'an and the Prophetic Traditions(Translated by Dr. Awwal Baba Taofiq)
4.The Icon of Mystics: Shaykh Ibrahim Niasse Al-Kawlakhy (Translated by Dr. Awwal Baba Taofiq)
5. Tahniat (Congratulatory Ode) of Shaikh Ibrahim Niass - (Translation
& Transliteration of Majmuu' Qasaid al-Mawlid of Baye) - (Translated by Sayyid AbdulQadri Okeneye)
6. Handbook for every Tijaniyyat (by Shaikh As-Sufi)
8. Risalat at-Tawbah (Epistle of Repentance) of Shaykh Ibrahim Niyass al-Kawlakhi" - (Translation & Commentary by Dr. Razaq Solagberu)
9. Katsina and Kaduna Conferences (Jadhbul ahbab ila hadrat Rabbil arbab) and Mecca Conference - (Translated by Sayyidah Bilqis Grillo)
10. Softcopy of Numerous Sufi Literature (Arabic & English) - (To be sent via CD & email/googledrive)
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13. Sheikh Ahmad Tijani and his Spiritual Path (Tariqat) - (by Sayyid Ahmad Bello As-Suufi Harazimi)
14.Special Prayers from Kanzul Masun- (Translated by Sayyid AbdulQadri Okeneye)
15.Facts about Sufism by Ismaheel Abdulrauf
16. Who is Shaykh Jamiu Bulala (by Ustaz Olanipekun Shittu Tunde)
17. Mawlud lectures of Shaikh Ibrahim Niass - (Translated by Sayyidah Bilqis Grillo)
18. Practical Guide on the Wird(Litany) of the Tariqah Faydah Tijaniyyah (The Adherent Handbook) - (Translated by Sayyidah Bilqis Grillo)
19. Hizbu Sayfi & Hizbul Mughni (Arabic text, Translation, Transliteration by Imam Marooph Raji)
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UMAR FALKE
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