Wednesday, 27 May 2015

SHAYKHĀNĪ MANNA ABBA WULD TULBA


SHAYKH MANNA ABBA WULD TULBA (SHAYKHĀNĪ)
{The Second Illustrious and Favorite Muqaddam of Shaykh Ibrahim Niasse in Mauritania}
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
AND
The Divine Flood: Ibrāhīm Niasse and the Roots of a Twentieth-Century Sufi Revival (2011)

» INTRODUCTION ON (MANNA ABBA IBN MUHAMMAD AL-TULBA IBN AHMADDU IBN MUHAMMAD AL-HAFIZ)

Manna Abba, a great-grandson of Muhammad al-Hafiz ibn al-Muktar al-Shinqiti.

...Ibn Anahwi tried to convince Manna Abba to join him in accepting the claim of Ibrahim Niasse, and he uttered the following verse;

a'aylu law yarfa'a l-a'aa * ya ansuu haadhaa shajarun wa ma'u
Meaning;
"I come to the watering place when I hear the sound of the herdsman's call [to come drink] * oh my people, this is the [shaddy] tree, and here is the water!"

At this point - probably some time in 1934 or early 1935 - Manna Abba decided to go to Kaolack in order to meet Niasse personally.



» MANNA ABBA'S FIRST MEETING WITH SHAYKH IBRAHIM NIASSE



According to accounts by the son of Ibrahim Niasse, Manna Abba was impressed when he saw the Shaykh for the first time.

When he (Niasse) heard the name of the visitor, he said: "You are my two shaykhs (anta Shaykhaanii)", thus alluding to the fact that Manna Abba was named after Ahmaddu ibn Muhammad al-Hafiz, known as Manna, and Ahmad ibn Muhamdi 'Baddi', known as Abba.

Later in the same meeting, Manna Abba asked Ibrahim Niasse to grant him a tajdid, i.e. a renewal of his affiliation to the Tijaniyya. Niasse replied: "I have nothing you did not already get from your forefathers [i.e., the great Shaykhs of the Hafiziyya branch]. There is nothing I could give you in addition." Thereupon Shaykhani said, "I know you have received something special from God, something that has not been given to my forefathers. And this is what I am looking for".

Finally, Niasse agreed to give him the special recitation formulas (i.e. awraad al-tarbiya {the formulas of mystical education or of spiritual training}) and told him to repeat them a certain number of times over the next few days. And indeed, after a few days Shaykhani was granted fat'h, i.e. God endowed him with the mystical experience of the Divine Essence.

According to ths account, it was the desire for a deeper mystical knowledge that made Shaykhani become a disciple of Ibrahim Niasse, the only person who had the key to this knowledge.

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

Oral tradition in Medina Baye has it that Manna Abba decided to go to Kaolack after Muhammaddu wuld Anahwi, who had sent letters to Trarza in order to spread the news about the emergence of the fayda, had roused his curiosity.

On his arrival in Kaolack, he introduced himself to Ibrahim Niasse as Manna Abba, who reportedly responded: “So you are my two shaykhs (anta shaykhani),” thus alluding to the fact that he held licenses that connected him with Ahmaddu (known as Manna) b. Muhammad al-Hafiz and Ahmad (known as Abba) b. Muhamdi Baddi, the two towering figures of the second Hafiziyya generation.

The distinguished Mauritanian visitor, who subsequently came to be known as Shaykhani, then decided to become Niasse’s disciple.

The following depiction of their encounter in the oral accounts highlights the motivation behind his (and other Mauritanians’) submission to Niasse’s spiritual authority:

When Shaykhani came to Shaykh Ibrahim for the first time, he wanted to renew his affiliation to the Tariqa. So Shaykh Ibrahim told him: “I have nothing you did not already get from your forefathers,” referring to Muhammad al-Hafiz. “There is nothing I could give you in addition.” Shaykhani replied: “I know you have received something special from God, something that has not been given to my forefathers. And this is what I am looking for.”

Niasse then agreed to give him the litanies of spiritual training, and within a short period of time, Shaykhani had his experience of illumination and remained a faithful supporter of Niasse ever since; he even became Niasse’s favorite Mauritanian disciple.

According to Ahmaddu b. al-Shaykhan (Wamadat munira fi hayat al-Shaykhan b. al-shaykh Ahmaddu b. al-shaykh Muhammad al-Hafiz al-'Alawi al-Tijani, 108), the visit took place in Ramadan 1350/January 1932.


» CONCLUSION

Supplied with this newly acquired additional knowledge, Shaykhani returned to Mauritania and began to initiate members of the Idaw 'Ali tribe into the practice of the special recitations.

However, many of the Mauritanian Tijanis strongly denounced his activities, because it seemed unacceptable to them that a great-grandson of Muhammad al-Hafiz and a possible future Khalifah of the Hafizi branch of the Tijaniyya had proclaimed his submission to Ibrahim Niasse.

...Nevertheless, there is evidence that he succeeded in winning over some of the Idaw 'Ali to his cause. In 1935, Ibrahim Niasse wrote a letter to Shaykhani giving him advice on how to proceed with the spiritual training (tarbiya) of the students.

Another crucial step in the development of the Niasse branch of the Tijaniyya among the Idaw 'Ali came when al-Hadi ibn Sayyid, a great-grandson of Mawlud Fal, joined the 'people of the fayda (jama'at al-fayda)', as Niasse and his followers used to refer to their movement.



 » PRAISE POEM OF A GNOSTIC
By: Shaykhani 'Manna Abba' wuld Tulba, RA
via: Imam Muhammad Abdullahi Al-Tijani Al-Ibrahimi

حمدا لمن شغلنا بذكره *** وغيرنا شغلهم بنكره
Praise belongs to The One Who occupied us with His remembrance *** And occupied other than us with His denial/ignorance

شغلنا عنهم بذكر ربنا *** شغلهم عن ذكر ربهم بنا
He substituted (thinking about) them in our hearts with Our Lord's remembrance *** He busied them from the remembrance of their Lord with (them talking about) us

والله قادر على ان يفعلا ** بالعكس ذا لكنه ما فعلا
And Allah is All Powerful to do *** The opposite (of this) but He didn't do it




Further reading (on Faydah in Mauritania):


SHAYKH MUHAMMAD AL-MISHRI WULD AL-HAJJ {Prominent Mauritanian Disciple of Shaykh Ibrahim Niasse}
https://bit.ly/2O88KnE

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

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8. THE FAYDAH IN MAURITANIA

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

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